READ THIS AND WEEP:

‘Very Frightening’: Prominent Catholic Prof. Claims IRS Audited Her After Speaking Out Against Obama and Demanded to Know Who Was Paying Her

from The Blaze by Billy Hallowell
Mqy 15, 2013

Noted professor and sociologist Dr. Anne Hendershott claims IRS may have targeted her with a 2010 audit

IRS demanded to know which groups paid her and seemed to want to know more about their backgrounds

Hendershott believes her articles critical of President Barack Obama’s policies and George Soros’ funding of liberal Catholic groups may have spawned the IRS audit

Audit was emotionally and financially expensive and scared the professor into silence

Dr. Anne Hendershot (Photo Credit: Franciscan University)

In the midst of the Internal Revenue Service (IRS) scandal, individuals and groups, alike, are continuing to come forward with ever-startling allegations. On Wednesday, Dr. Anne Hendershott, a devout Catholic and a noted sociologist, professor and author, exclusively told TheBlaze that she believes she may have been one of the IRS’s targets.

According to Hendershott, the IRS audited her in 2010 and demanded to know who was paying her. While they did not ask directly it seemed as though the agent wanted to know about the leanings of these particular organizations.

It all started with a phone call she received at her home in May of that year — a call during which Hendershott was told she would be audited. A letter that followed on May 19, 2010 solidified the IRS’s request to meet her in person two months later in July. While IRS investigations are certainly not uncommon occurrences, the professor believes that the situation surrounding hers was more-than-curious.

“The IRS calls my house and says … ‘I just wanted to let you know that we’re going to be auditing your business’ and I said ‘My businesses?’ and he said, ‘You know the expenses you take off for writing,” the academic recalls.

Hendershott was surprised she was being audited on business grounds considering she does not operate an entrepreneurial endeavor in the traditional sense. In addition to her academic work, she told TheBlaze that she occasionally freelances for Catholic outlets and for the Wall Street Journal. But can this really be considered “business” activity?

“I don’t make a lot of money from writing. In fact most years I don’t show a profit,” she told TheBlaze.

Hendershott said some of the outlets and organizations she has written for haven’t paid her a cent.

But the circumstances surrounding the irregular nature of the experience don’t end there. Hendershott noted it was particularly surprising that she, alone, was audited. Her husband, who brings in the vast majority of the family’s income, was not included in the IRS’s inquiry — even though the Hendershotts always files jointly.

So when the agent explained that she would need to come alone and in person to discuss her “business” activity in July of 2010, the professor was perplexed.

“[The IRS agent] didn’t even let me decide when it would be good for me … He didn’t want my husband to come,” she said of the meeting, which was held at an IRS office in New Haven, Connecticut.

The process was a grueling one, including many questions that Hendershott felt were political in nature. Numerous records were requested before the in-person meeting, as well as during and after.

“Every question had to do with bank deposits we made. Every single question,” she said. “What is this money? And I didn’t know a lot of it. We had to go to our bank and get deposits back. We had to get records showing where the money came from.”

While asking about the deposits, the agent wanted to know if the monies came from groups and, if so, more about who the organizations were.

The mention of groups, Hendershott notes, is particularly interesting, as she had been writing for numerous Catholic outlets and organizations at the time. In addition to Catholic World Report and the Catholic Advocate, she also penned op-eds for the Wall Street Journal. Many of these writings were critical of President Barack Obama and his policies.

And the plot thickens. Among the organizations she targeted in her writings were progressive groups highly supportive of Democratic causes, including: Catholics in Alliance for the Common Good, Catholics United, and Catholic Democrats.

Credit AP

At the time, one of the founders of Catholics United, Chris Korzen, had become a target of her work, as she exposed, in her view, his true leftist agenda and some of the complicated theological stances the left-of-center organizations he associated with were taking. Plus, there were alleged financial ties with billionaire liberal George Soros. Here’s just two paragraphs from an article she wrote in March 2010, just months before her meeting with IRS officials:

On its website, Catholics United describes itself as a 501(c) (4) non-profit organization—eligible to accept donations. But, Catholics in Alliance for the Common Good emerged in 2005 as a kind of sister organization to Catholics United. A 501(c) (3) organization, donors can claim a deduction against personal income tax when they donate money to Catholics in Alliance. Reviewing the 2007 IRS 990 forms for both Catholics in Alliance for the Common Good and Catholics United raises some questions, because Chris Korzen is listed as having received $84,821 in compensation for 40 hours per week from Catholics in Alliance on the group’s 990 Form—even though the Catholics United website claimed he was the director there during the same time period. [...]

Despite their inability to engage in extensive lobbying, Catholics in Alliance has been extremely successful in attracting large donors. Never a friend to the Catholic Church, George Soros, one of the earliest donors, contributed $50,000 to Catholics in Alliance in 2005 and another $100,000 in 2006 through his Open Society Institute. Likewise, Smith Bagley, a major Democratic donor and fundraiser, whose wife, Elizabeth Frawley Bagley, is Chairman of the Board of Catholics in Alliance, came close to matching Soros with grants from his family’s Arca Foundation. With a long history of supporting progressive organizations like ACORN, the Gamaliel Foundation, People for the American Way, and Planned Parenthood, Arca contributed $50,000 to Catholics in Alliance in 2007 and another $75,000 in 2008.

Hendershott can’t help but wonder if her writings against progressive groups played a role in her audit. It’s obvious that before she was notified by the IRS she was commenting regularly about matters of faith and politics and, in particular, Obamacare. While she doesn’t have proof that the IRS investigation was political in nature, she has strong suspicions that it was.

“I started writing articles like crazy saying these are fake Catholic groups,” she said of the aforementioned organizations, noting that Korzen would often target her work and rail against her assertions.

Hendershott noted that the progressive leader once called into a radio show she appeared on to challenge her contention that he had accepted Soros money.

“I had the tax return in front of me and read off the amounts that Chris Korzen was getting paid from Catholics in Alliance for the Common Good — a Soros supported fake Catholic group,” she told TheBlaze, noting that, through Catholics in Alliance, he had received $85,000.

While Korzen denied this on the air, Hendershott read from the 990 form in an effort to prove he wasn’t telling the truth. This, she believes, may have sparked — or played a role — in spawning the IRS audit.

“He was getting paid by one organization and working for another,” the professor said of Korzen. ”The IRS should have gone after them.”

Her writings for the Catholic Advocate soon ceased because, Hendershott admits, the IRS audit silenced her. If her suspicions are true, this may have been its chilling intention.

“I haven’t written for them since the audit, because I was so scared,” she said (records show her last article for the organization was on July 10, 2010 — the same month the IRS audit unfolded).

So far, she has only shared her story with friends and those close to her, but in light of the recent IRS scandal, she has decided to speak out.

“It was clear they didn’t like me criticizing the people who helped pass Obamacare,” she said of the audit,” later adding, ”The IRS is very frightening.”

In addition to creating stress and fear, Hendershott said that the experience came at a great emotional and financial expense for the family, noting that even after the audit the government sought more information from her.

“It was like they just couldn’t find what they wanted because they wanted more and more and more,” she said.

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Editor’s Note (Blaze): A correction was made to note that the IRS did not directly ask “what their politics were” in regards to the organizations Hendershott wrote for. Hendershott clarified the agent seemed to want more information about the groups’ backgrounds.

This is the day which the Lord hath made: let us be glad and rejoice therein. Psalms 117:24

Today our friend Sean Norris (the beloved @Commonpatriot on Twitter)is celebrating his birthday. Sean is someone who truly believes that you leave no one behind. He has been a faithful friend who made it possible for me to come to Wisconsin to get the medical care I desperately needed. In addition, he has made it possible along with Sarah’s father for Sarah (@CatholicTeen) to be here with me.

He opened the doors of his home to us so that we could afford to live in a safe and beautiful place. He is a wonderful roommate and gentleman to both of us. He affords us the luxury of privacy at all costs and is truly my brother in Christ and an uncle to Sarah. For this gift I can never repay him. What I can do is ask all of you to pray for his intentions as some of his days are tough as he endures health issues which bring on much pain.

He never complains and offers it all up for the poor souls in purgatory. He is devout to the Church and to the traditional Mass as he always loves to promote the beauty of our Holy Mother Church. He is a true Prayer Warrior and spends many sleepless nights in prayer for those in need…

He is a patriot like no other. He fights hard to protect our constitutional rights as Americans and of course as Roman Catholics. Please follow him on Twitter and go wish him a happy birthday. You will be glad you did.

Happy Birthday Sean Patrick Norris! Today 45 years ago you first saw the light of the world after 9 months of life protected in your mother’s womb. Hey, that makes you 45 and 3/4!!!

God love you,

Sofia and Sarah

As I sit today praying my Breviary, I find the Psalms contained within so comforting. The last several weeks, actually over a month I have been in a spiritual dryness and sadness which was worse than any physical sickness I have endured.

I couldn’t understand why all I wanted to do was stay in the house, try to work on the blog and reread “Mansfield Park” by Jane Austen for the 300th time. It wasn’t depression as it was more of an aching sadness about the state of the world and of course the Church.

I tried to pray so very much. the more I tried, the more I found my self shedding tears only uttering, “Jesus, help me…” I know now that was the only prayer I needed to offer.

I turned to my sister in Christ and dear friend Lisa Graas, (@CatholicLisa on Twitter and the CatholicBandita – her blog) I filled her DM column in Twitter with rambling messages asking for help. Her response was of course, the right medicine. She told me it was a good idea to take some time off and get outside. I have written about it in a prior post HERE.

However, the most important thing she said to me was, “I know it’s hard but I keep thinking of PJPII. Be not afraid.” Bullseye! I have never experienced fear truthfully until now…spiritually experiencing it is so much more paralyzing than physical fear. It was as if the Holy Spirit delivered the message to her for me.

So I got outside, left fear behind and everything felt as if I was freed. I came back to the blog the following week and lasted ONE DAY. Sarah, one of my interns and family member had to take the blog back again and post.

This time however, I was not afraid but angst seemed to be trying to rear its’ ugly head. Once again. This time was different as I was praying joyfully with all my heart, adoring Christ in Adoration and was NOT AFRAID.

The face of EVIL: Kermit Gosnell

Kermit Gosnell.

Everyday, day in and day out this promoter of infanticide and brutality and murder was on trial. All the information was coming out in full now. As someone involved with the Pro-Life movement I was quite aware of Gosnell. to hear it and see it on the news, well that is quite another story.

Of course, the media virtually ignored it except for Fox Network’s Kimberly Guilfoyle who sat in the empty reserved media area in the courtroom daily. As a former prosecutor and a devoted mother this could have been her case. Thank you Kimberly for your resolve.

I have to say that my Pro-Life brothers and sisters on Social Media forced the world to learn who this monster was and what he did. We owe these people our gratitude forever, because they did it. They made the world look at the horror of abortion. Thank you all.

I must thank in particular, LifeNews.com (Steven Ertelt & Co.), LiveActionNews.org (Lila Rose & Co.) and most of all, Lisa Graas (CatholicBandita.com) for never giving up in this fight. They work so hard without ceasing and particularly during the Gosnell trial to get people to understand a simple fact: The baby in the womb is human, not anything else. the baby in the womb deserves the same attention the babies born alive and murdered by the hand of this ogre and his staff received. Will we learn? I hope so.

I think our country and maybe some places outside our borders also changed yesterday. I think now those on the LUKEWARM fence about abortion will come to Truth and will now be honored to call themselves Pro-Life. I will pray for this daily. I will also pray for the conversion of Kermit Gosnell. Like the beloved late Dr.Bernard Nathanson there is always hope.

I now understand… my angst, spiritual dryness and aching sadness came as a direct spiritual attack. but I am not afraid. Bring it on, father of lies. I know the battle is won, Jesus promised us that. And He only speaks TRUTH because He is Truth.

I must add a loving thank you to Our Blessed Mother, our “Secret Agent” in the war on EVIL. On her Feast day as Our Lady of Fatima the evil Gosnell perpetrated on innocent children was stopped.

She wants all of us to come to her Son. This is her job. she accepted it the day she gave her Fiat to the Archangel Gabriel and to the Holy Spirit. She was not afraid. she was truly Pro Life. she gave us our Savior. You are truly loved O Mary, Queen of Heaven.

by Lisa Graas at her blog, CatholicBandita.com
13 May 2013 Anno Domini

As I write, my article at Live Action on Cleveland kidnap victim Michelle Knight has been picked up by LifeNews and has been shared almost 10,000 times on Facebook. Thanks, everyone, for sharing.

Read the article at LifeNews or at Live Action.

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Please click on one of the links above to read this truly profound story by Lisa Graas. Being ProLife comes is many, many ways...

Most Gracious Heavenly Father,

We thank You for our mothers to whom You have entrusted the care of every precious human life from its very beginning in the womb.

You have given to woman the capacity of participating with You in the creation of new life. Grant that every woman may come to understand the full meaning of that blessing, which gives her an unlimited capacity for selfless love for every child she may be privileged to bear, and for all Your children.

Watch over every mother who is with child, strengthen her faith in Your fatherly care and love for her and for her unborn baby. Give her courage in times of fear or pain, understanding in times of uncertainty and doubt, and hope in times of trouble. Grant her joy in the birth of her child.

To mothers You have given the great privilege and responsibility of being a child’s first teacher and spiritual guide. Grant that all mothers may worthily foster the faith of their children, following the example of Mary, Elizabeth, and other holy women who follow Christ. Help mothers to grow daily in knowledge and understanding of Your Son, Our Lord Jesus Christ, and grant them the wisdom to impart this knowledge faithfully to their children, and to all who depend upon them.

Assist all “spiritual mothers”, those who, though they may have no children of their own, nevertheless selflessly care for the children of others — of every age and state in life. Grant that they may know the joy of fulfilling this motherly calling of women, whether in teaching, nursing, religious life, or in other work which recognizes and fosters the true dignity of every human being created in Your image and likeness.

We beseech You to send Your Holy Spirit, the Comforter, to all mothers who sorrow for children that have died, are ill or estranged from their families, or who are in trouble or danger of any kind. Help grieving mothers to rely on Your tender mercy and fatherly love for all your children.

We ask your blessing on all those to whom You have entrusted motherhood. May Your Holy Spirit constantly inspire and strengthen them. May they ever follow the example of Mary, Mother of Our Lord, and imitate her fidelity, her humility, and her self-giving love. May all mothers receive Your Grace abundantly in this earthly life, and may they look forward to eternal joy in Your presence in the life to come.

We ask this through our Lord and Savior, Jesus Christ, who lives and reigns with You and the Holy Spirit, one God, world without end.
AMEN.

Happy Mothers Day to all Moms out there who gave their Fiat like the Blessed Virgin Mary did to the Holy Spirit. To the mothers who gave their Fiat spiritually caring for children not their’s by blood, but their’s by God’s Will. We must never forget the grandmothers, who have given in this modern age, as mothers to children left alone.We say a special Happy Mother’s Day to our Grandma Cynthia who is ALWAYS there for all of us. She lives to do God’s Will and cares for us in all our needs. We thank you and love you Grundma! XOXOXOXO

We love you all of you! We pray for all of you and know you pray for us.

Description of the Ascension of our Lord

Acts i. 9:: “And when He had said these things, while they looked on, He was raised up,
and a cloud received Him out of their sight.”

Twice twenty days have come and gone,
Since Thou didst pass the sealed stone;
O Jesus, live for ever!
Now on the brow of Olivet
With that loved band Thou lingerest yet;
Sweet Jesus, live for ever!
Bright angels throng the pomp to swell,
With souls set free from death and hell,
O Jesus, live for ever!
Earth may Thy flight no longer stay.
Man triumphs, heaven is won for aye,
Sweet Jesus, live for ever!
Soft is the summer sun, and high
Floateth a cloud in deep blue sky;
O Jesus, live for ever!
Once more Thy mother near Thee stands,
With tender gaze and folded hands;
Sweet Jesus, live for ever!
Oh, glorious train rejoicing move
On wings of gladness, wings of love;
O Jesus, live for ever!
To Thee Redeemer, Man Divine,
Praise in the highest, Lord, be Thine!
Sweet Jesus, live for ever!
Th’ Eternal gates of Heaven unbar,
They spy the victor from afar,
O Jesus, live for ever!
One blessing more–earth sinks away,
The cloud receives Him! Mother, pray!
Sweet Jesus, live for ever!

On the Joy of Ascension Day

John xiv. 28: “If you love Me, you would indeed be glad,
because I go to the Father.”

Why is thy face so lit with smiles,
O blessed Mother, why?
And wherefore is thy beaming look
So fixed upon the sky?
From out thine overflowing eyes
Bright lights of gladness part,
As though some gushing fount of joy
Had broken in thy heart.
Yes, He hath left thee, Mother dear;
His throne is far above;
How canst thou be so full of joy,
When thou hast lost thy love?
Ah, no! thy love is rightful love,
From all self-seeking free;
The change that is such gain to Him
Can be no loss to thee.
Mother, how canst thou smile today!
How can thine eyes be bright,
When He, thy Life, thy Love, thine All.
Hath vanished from thy sight?
The feet which thou hast kissed so oft,
Those living feet, are gone;
And now thou canst but stoop and kiss
Their print upon the stone.
‘Tis sweet to feel a Saviour’s love,
To feel His Presence near;
Yet loyal love His glory holds
A thousand times more dear.
Ah! never is our love so pure
As when refined by pain,
Or when God’s glory upon earth
Finds in our loss its gain.

The Ascension of Our Lord
In Ascensione Domini
Missa ‘Viri Galilaei’
1st Class
White

Click HERE for the Online Missal at Sancta Missae

Blogger Ben Yanke “From the Extraordinary to the Ordinary-Ruminations of a Young Wisconsinite Catholic” has done a comprehensive review of the new Handmissal for the Extraordinary Form of the Mass. Ben has allowed us to publish it here at AlwaysCatholic since we are big on the Latin Mass. I am hoping to get one for my birthday, so if you will please email Sofia to tell her it’s what I would like for my birthday in July!

 

My Thorough Review: Saint Edmund Campion Extraordinary Form Missal and Hymnal

by Ben Yanke at his blog, “From the Extraordinary to the Ordinary-Ruminations of a Young Wisconsinite Catholic”

All photos courtesy Corpus Christi Watershed. As usual, all images can be enlarged by clicking.
For more information, or to order the missal, visit: www.ccwatershed.org/Campion

Overview

Simply put, the Saint Edmund Campion Missal and Hymnal from Corpus Christi Watershed is a brilliant new Sunday/Feast day hand-missal for the Extraordinary Form of the Roman Rite. It is skillfully edited, and without exaggeration, it is one of the most beautiful modern books I have seen or used. It is a full missal and hymnal, containing not only the Sunday propers and readings in both Latin and English, but also the complete Kyriale, six versions of the Credo, nearly 20 pages of congregational chants for use throughout the year, over 150 pages of orthodox, traditional congregational hymns, various prayers for private prayer before, during and after Mass, and for other sacraments and rites in the Extraordinary Form (such as marriage, confirmation, benediction and funerals). Most importantly, it starts at $23 for a single copy! Very affordable.

First Impressions

As I took it out of its shipping box, I was struck by the simple, subtly decorated, yet very dignified cover, with the slight star design in the background. With a striking image of the Agnus Dei, surrounded by ornamental borders, this cover is sure to draw your attention to the beauty of the liturgy before the Mass even begins or you open the missal. The binding and hard-cover is that of a hymnal, allowing this book to be used by both individuals and by parishes wishing to place it in the pew rack alongside or in place of their other hymnal.

Artwork

The artwork scattered throughout the pages of the missal is just as beautiful. It is typeset in such a way that it does not feel at all cramped, but at the same time, much of the free space is used for art, in a very tasteful manner. All of the line art has been newly digitized, making it look crisp and clear rather than scanned or faded.

Pleaase continue to Ben’s Blog by clicking HERE for the rest of this post…It’s AWESOME!

Ben is a Catholic homeschooled senior in Highschool and loving it, loves his big family, but most of all, HE’S CATHOLIC!

From the Ordinary to the Extraordinary was started as a place to post my thoughts on things I enjoy and care about, anything from the ordinary and mundane things of everyday life to the extraordinary exciting things. Some of my passions include cross country running, sacred music, the liturgy, web design, video production and media production, particularly radio.

Father Robert Pasley,KHS & Sarah (Catholic Teen)

Needless to say, my instruction was truly Catholic and for that I will always be grateful. One of the many things I studied was the “Oath Against Modernism” given by His Holiness St. Pius X September 1, 1910 A.D In addition, I studied the followup to that from the Sacred Congregation For The Doctrine Of The Faith “Declaration in Defense of  The Catholic Doctrine on The Church Against Certain Errors of the Present Day” Issued: June 24, 1973 A.D. <NOTE THE DATE!

Okay, so why do some Cardinals,Bishops, priests, Religious Sisters, Brothers and the Laity choose to disobey? Why do I understand it at 18 years old and find Church Teaching the Fullness of the Truth but also find it reassuring and freeing? Yes, I feel free. Free from heartache, misery and all the rest that goes along with moral relativism, disobedience, pride and most importantly grave mortal sin. Yes, I am a sinner but I try to never commit a grave mortal sin. The thought of it makes me sick to my stomach. Why would I want to do that to Jesus especially after giving His life for me/us? I don’t.

I cannot understand a 70 year old woman who was a former Carmelite nun thinks that she can deliberately defy the Teachings of Christ’s Church. She chooses grave mortal sin because SHE WANTS to become a priest which is not possible?(Please visit Father Z’s Blog HERE for the complete story but PROMISE TO COME BACK!) I would like to fly without a plane or any assistance other than my body, but that is not possible and I will be DEAD upon arrival. What happened in this woman’s life that she chose grave mortal sin instead of love which comes forth from obedience? When did she stop rejecting satan and all his works? When did she start thinking she knows better than Holy Mother Church and Her Authority Our Lord deemed so?

What kind of Carmel was she part of? Was she part of a true and holy Carmel in which she decided all who obeyed were nitwits? Or was she part of a Carmel where they have completely lost their way? I have studied and learned from someone who was there during the horrible years when women in Religious Life decided it was now about them instead of their Spouse. I must say, if this is what adult life is like, keep it. I will remain a child of Christ.

I am far from perfect but I understand ONE THING: Obedience is first in the eyes of God. I have heard that from 4 1/2 years old throughout today from Sofia. Yes, we will sin. Yes, we will disobey. However, when disobedience becomes heresy is it a grave mortal sin. I will pray for this 70 year old former Carmelite who today fancies herself a priest or is that a priest-ess? I will pray that she comes back to the Truth of the Roman Catholic Church before her day of Particular Judgement. Like Saint Therese and her sister who prayed for the prisoner who was guillotined to convert before his death, I will pray for the conversion Of Rosemarie Smead. She was a sister of Therese in Carmel. I am sure she read “A Story of a Soul”. Maybe she needs to read it again.

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Oath Against Modernism

Given by His Holiness St. Pius X September 1, 1910

With the decree Lamentabili (1907) and the encyclical Pascendi (1907), the dangers of the modernist interpretation of Catholic truth had been exposed and fully expounded. Nevertheless, efforts to promote the modernist cause were continued in various countries. To eliminate the possibility of modernist error spreading through the clergy, St. Pius X (1903-14) drew up and published on September 1, 1910, the following oath against modernism and imposed it on all clergy to be advanced to major orders, on pastors, confessors, preachers, religious superiors, and on professors in philosophical and theological seminaries.

The first part of the oath is a strong affirmation of the basic Catholic truths opposed to modernism: the demonstrability of God’s existence by human reason; the value and suitability of miracles and prophecies as criteria of revelation; the historical institution of the Church by Christ; the invariable character of Catholic tradition; the reasonableness and supernaturalness of faith.

The second part of the oath is an expression of interior assent to the decree Lamentabili and the encyclical Pascendi with their contents. Particular modernist errors are singled out for censure and rejection.

Source:CatholicHarborofFaithandMorals.com

The Oath Against Modernism

I firmly embrace and accept each and every definition that has been set forth and declared by the unerring teaching authority of the Church, especially those principal truths which are directly opposed to the errors of this day.

And first of all, I profess that God, the origin and end of all things, can be known with certainty by the natural light of reason from the created world (see Rom. 1:20), that is, from the visible works of creation, as a cause from its effects, and that, therefore, his existence can also be demonstrated:

Secondly, I accept and acknowledge the external proofs of revelation, that is, divine acts and especially miracles and prophecies as the surest signs of the divine origin of the Christian religion and I hold that these same proofs are well adapted to the understanding of all eras and all men, even of this time.

Thirdly, I believe with equally firm faith that the Church, the guardian and teacher of the revealed word, was personally instituted by the real and historical Christ when he lived among us, and that the Church was built upon Peter, the prince of the apostolic hierarchy, and his successors for the duration of time.

Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely.

Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to truth received by hearing from an external source. By this assent, because of the authority of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our Creator and Lord.

Furthermore, with due reverence, I submit and adhere with my whole heart to the condemnations, declarations, and all the prescripts contained in the encyclical Pascendi and in the decree Lamentabili, especially those concerning what is known as the history of dogmas. I also reject the error of those who say that the faith held by the Church can contradict history, and that Catholic dogmas, in the sense in which they are now understood, are irreconcilable with a more realistic view of the origins of the Christian religion. I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality–that of a believer and at the same time of a historian, as if it were permissible for a historian to hold things that contradict the faith of the believer, or to establish premises which, provided there be no direct denial of dogmas, would lead to the conclusion that dogmas are either false or doubtful. Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogy of faith, and the norms of the Apostolic See, embraces the misrepresentations of the rationalists and with no prudence or restraint adopts textual criticism as the one and supreme norm.

Furthermore, I reject the opinion of those who hold that a professor lecturing or writing on a historico-theological subject should first put aside any preconceived opinion about the supernatural origin of Catholic tradition or about the divine promise of help to preserve all revealed truth forever; and that they should then interpret the writings of each of the Fathers solely by scientific principles, excluding all sacred authority, and with the same liberty of judgment that is common in the investigation of all ordinary historical documents.

Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact–one to be put on a par with the ordinary facts of history–the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.

I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God.

Yet again we needed a reminder 63 years later…

SACRED CONGREGATION FOR THE DOCTRINE OF THE FAITH

DECLARATION
IN DEFENSE OF THE CATHOLIC DOCTRINE ON THE CHURCH
AGAINST CERTAIN ERRORS OF THE PRESENT DAY

Issued: June 24, 1973 A.D.

The mystery of the Church, upon which the Second Vatican Council shed fresh light, has been repeatedly dealt with in numerous writings of theologians. While not a few of these studies have served to make this mystery more understandable, others, through the use of ambiguous or even erroneous language, have obscured Catholic doctrine, and at times have gone so far as to be opposed to Catholic faith even in fundamental matters.

To meet this situation, the bishops of several nations, conscious both of their duty of “keeping pure and intact the deposit of faith” and of their task of “proclaiming the Gospel unceasingly,”(1) have, through concurring declarations, sought to protect the faithful entrusted to their care from the danger of error. In addition, the second General Assembly of the Synod of Bishops, in dealing with the ministerial priesthood, expounded a number of important points of doctrine regarding the constitution of the Church.

Likewise, the Sacred Congregation for the Doctrine of the Faith, whose task it is to “preserve the doctrine of faith and morals in the whole Catholic world,”(2) intends to gather together and explain a number of truths concerning the mystery of the Church which at the present time are being either denied or endangered. In this it will follow above all the lines laid down by the two Vatican Councils.

1. The Oneness of Christ’s Church

One is the Church, which after His Resurrection our Savior handed over to Peter as Shepherd (cf. Jn 21:17), commissioning him and the other apostles to propagate and govern her (cf. Mt 18:18ff.) (and which) He erected for all ages as “the pillar and mainstay of the truth” (cf. 1 Tm 3:15). And this Church of Christ, “constituted and organized in this world as a society, subsists in the Catholic Church, which is governed by the Successor of Peter and the bishops in union with that Successor.”(3) This declaration of the Second Vatican Council is illustrated by the same Council’s statement that “it is through Christ’s Catholic Church alone, which is the general means of salvation, that the fullness of the means of salvation can be obtained,”(4) and that same Catholic Church “has been endowed with all divinely revealed truth and with all the means of grace”(5) with which Christ wished to enhance His messianic community. This is no obstacle to the fact that during her early pilgrimage the Church, “embracing sinners in her bosom, is at the same time holy and always in need of being purified,”(6) nor to the fact that “outside her visible structure,” namely in Churches and ecclesial communities which are joined to the Catholic Church by an imperfect communion, there are to be found “many elements of sanctification and truth (which), as gifts properly belonging to the Church of Christ, possess an inner dynamism towards Catholic unity.”(7)

For these reasons, “Catholics must joyfully acknowledge and esteem truly Christian endowments derived from our common heritage, which are to be found among our separated brethren,”(8) and they must strive for the re-establishment of unity among all Christians, by making a common effort of purification and renewal,(9) so that the will of Christ may be fulfilled and the division of Christians may cease to be an obstacle to the proclamation of the Gospel throughout the world.(10) But at the same time Catholics are bound to profess that through the gift of God’s mercy they belong to that Church which Christ founded and which is governed by the successors of Peter and the other Apostles, who are the depositories of the original Apostolic tradition, living and intact, which is the permanent heritage of doctrine and holiness of that same Church.(11) The followers of Christ are therefore not permitted to imagine that Christ’s Church is nothing more than a collection (divided, but still possessing a certain unity) of Churches and ecclesial communities. Nor are they free to hold that Christ’s Church nowhere really exists today and that it is to be considered only as an end which all Churches and ecclesial communities must strive to reach.

2. The Infallibility of the Universal Church

“In His gracious goodness, God has seen to it that what He had revealed for the salvation of all nations would abide perpetually in its full integrity.” (12) For this reason He entrusted to the Church the treasury of God’s Word, so that the pastors and the holy people might strive together to preserve it, study it and apply it to life.(13)

God, who is absolutely infallible, thus deigned to bestow upon His new people, which is the Church, a certain shared infallibility, which is restricted to matters of faith and morals, which is present when the whole People of God unhesitatingly holds a point of doctrine pertaining to these matters, and finally which always depends upon the wise providence and anointing of the grace of the Holy Spirit, who leads the Church into all truth until the glorious coming of her Lord.(14) Concerning this infallibility of the People of God the Second Vatican Council speaks as follows: “The body of the faithful as a whole, anointed as they are by the Holy One (cf. 1 Jn 2:20, 27), cannot err in matters of belief. Thanks to a supernatural instinct of faith which characterizes the people as a whole, it manifests this unerring quality when, ‘from the bishops down to the last member of the laity’ (St. Augustine, De Praed. Sanct., 14, 27), it shows universal agreement in matters of faith and morals.”(15)

The Holy Spirit enlightens and assists the People of God inasmuch as it is the Body of Christ united in a hierarchical communion. The Second Vatican Council indicates this fact by adding to the words quoted above: “For, by this instinct of faith which is aroused and sustained by the Spirit of truth, God’s People accepts not the word of men but the very Word of God (cf. 1 Thes 2:13). It clings without fail to the faith once delivered to the saints (cf. Jude 3), penetrates it more deeply by accurate insights, and applies it more thoroughly to life.”(16)

Without doubt the faithful, who in their own manner share in Christ’s prophetic office,(17) in many ways contribute towards increasing the understanding of faith in the Church. “For,” as the Second Vatican Council says, “there is a growth in the understanding of the realities and the words which have been handed down. This happens through the contemplation and study made by believers, who treasure these things in their hearts (cf. Lk. 2:19, 51), through the intimate understanding of spiritual things they experience, and through the preaching of those who have received through episcopal succession the sure charism of truth.”(18) And the Supreme Pontiff Paul VI observes that the witness the pastors of the Church offers is “rooted in Sacred Tradition and Holy Scripture and nourished by the ecclesial life of the whole People of God.”(19)

But by divine institution it is the exclusive task of these pastors alone, the successors of Peter and the other Apostles, to teach the faithful authentically, that is with the authority of Christ shared in different ways; so that the faithful, who may not simply listen to them as experts in Catholic doctrine, must accept their teaching given in Christ’s name, with an assent that is proportionate to the authority that they possess and that they mean to exercise.(20) For this reason the Second Vatican Council, in harmony with the first Vatican Council, teaches that Christ made Peter “a perpetual and visible principle and foundation of the unity of the faith and of communion”(21); and the Supreme Pontiff Paul VI has declared: “The teaching office of the bishops is for the believer the sign and channel which enable him to receive and recognize the Word of God.”(22) Thus, however much the Sacred Magisterium avails itself of the contemplation, life and study of the faithful, its office is not reduced merely to ratifying the assent already expressed by the latter; indeed, in the interpretation and explanation of the written or transmitted Word of God, the Magisterium can anticipate or demand their assent.(23) The People of God has particular need of the intervention and assistance of the Magisterium when internal disagreements arise and spread concerning a doctrine that must be believed or held, lest it lose the communion of the one faith in the one Body of the Lord (cf. Eph 4:4, 5).

3. The Infallibility of the Church’s Magisterium

Jesus Christ, from whom derives the task proper to the pastors of teaching the Gospel to His people and to the entire human family, wished to endow the pastors’ Magisterium with a fitting charism of infallibility in matters regarding faith and morals. Since this charism does not come from new revelations enjoyed by the Successor of Peter and the College of Bishops,(24) it does not dispense them from studying with appropriate means the treasure of divine Revelation contained both in Sacred Scripture which teaches us intact the truth that God willed to be written down for our salvation(25) and in the living Tradition that comes from the Apostles.(26) In carrying out their task, the pastors of the Church enjoy the assistance of the Holy Spirit; this assistance reaches its highest point when they teach the People of God in such a manner that, through the promises of Christ made to Peter and the other Apostles, the doctrine they propose is necessarily immune from error.

This occurs when the bishops scattered throughout the world but teaching in communion with the Successor of Peter present a doctrine to be held irrevocably.(27) It occurs even more clearly both when the bishops by a collegial act (as in Ecumenical Councils), together with their visible Head, define a doctrine to be held,(28) and when the Roman Pontiff “speaks ex cathedra, that is, when, exercising the office of Pastor and Teacher of all Christians, through his supreme apostolic authority he defines a doctrine concerning faith or morals to be held by the universal Church.”(29)

According to Catholic doctrine, the infallibility of the Church’s Magisterium extends not only to the deposit of faith but also to those matters without which that deposit cannot be rightly preserved and expounded. (30) The extension however of this infallibility to the deposit of faith itself is a truth that the Church has from the beginning held as having been certainly revealed in Christ’s promises. The First Vatican Council, basing itself upon this truth, defined as follows the matter of Catholic faith: “All those things are to be believed by divine and Catholic faith which are contained in the written or transmitted Word of God and which are proposed by the Church, either by a solemn judgment or by the ordinary and universal Magisterium, to be believed as having been divinely revealed.”(31) Therefore the objects of Catholic faith – which are called dogmas – necessarily are and always have been the unalterable norm both for faith and theological science.

4. The Church’s Gift of Infallibility Not To Be Diminished

From what has been said about the extent of and conditions governing the infallibility of the People of God and of the Church’s Magisterium, it follows that the faithful are in no way permitted to see in the Church merely a fundamental permanence in truth which, as some assert, could be reconciled with errors contained here and there in the propositions that the Church’s Magisterium teaches to be held irrevocably, as also in the unhesitating assent of the People of God concerning matters of faith and morals.

It is of course true that through the faith that leads to salvation men are converted to God,(32) who reveals Himself in His Son Jesus Christ; but it would be wrong to deduce from this that the Church’s dogmas can be belittled or even denied. Indeed the conversion to God which we should realize through faith is a form of obedience (cf. Rom 16:26), which should correspond to the nature of divine Revelation and its demands. Now this Revelation, in the whole plan of salvation, reveals the mystery of God who sent His Son into the world (cf. 1 Jn 4:14) and teaches its application to Christian conduct. Moreover it demands that, in full obedience of the intellect and will to God who reveals,(33) we accept the proclamation of the good news of salvation as it is infallibly taught by the pastors of the Church. The faithful, therefore, through faith are converted as they should to God, who reveals Himself in Christ, when they adhere to Him in the integral doctrine of the Catholic faith.

It is true that there exists an order as it were a hierarchy of the Church’s dogmas, as a result of their varying relationship to the foundation of the faith.(34) This hierarchy means that some dogmas are founded on other dogmas which are the principal ones, and are illuminated by these latter. But all dogmas, since they are revealed, must be believed with the same divine faith.(35)

5. The Notion of the Church’s Infallibility Not To Be Falsified

The transmission of divine Revelation by the Church encounters difficulties of various kinds. These arise from the fact that the hidden mysteries of God “by their nature so far transcend the human intellect that even if they are revealed to us and accepted by faith, they remain concealed by the veil of faith itself and are as it were wrapped in darkness.”(36) Difficulties arise also from the historical condition that affects the expression of Revelation.

With regard to this historical condition, it must first be observed that the meaning of the pronouncements of faith depends partly upon the expressive power of the language used at a certain point in time and in particular circumstances. Moreover, it sometimes happens that some dogmatic truth is first expressed incompletely (but not falsely), and at a later date, when considered in a broader context of faith or human knowledge, it receives a fuller and more perfect expression. In addition, when the Church makes new pronouncements she intends to confirm or clarify what is in some way contained in Sacred Scripture or in previous expressions of Tradition; but at the same time she usually has the intention of solving certain questions or removing certain errors. All these things have to be taken into account in order that these pronouncements may be properly interpreted. Finally, even though the truths which the Church intends to teach through her dogmatic formulas are distinct from the changeable conceptions of a given epoch and can be expressed without them, nevertheless it can sometimes happen that these truths may be enunciated by the Sacred Magisterium in terms that bear traces of such conceptions.

In view of the above, it must be stated that the dogmatic formulas of the Church’s Magisterium were from the beginning suitable for communicating revealed truth, and that as they are they remain forever suitable for communicating this truth to those who interpret them correctly.(37) It does not however follow that every one of these formulas has always been or will always be so to the same extent. For this reason theologians seek to define exactly the intention of teaching proper to the various formulas, and in carrying out this work they are of considerable assistance to the living Magisterium of the Church, to which they remain subordinated. For this reason also it often happens that ancient dogmatic formulas and others closely connected with them remain living and fruitful in the habitual usage of the Church, but with suitable expository and explanatory additions that maintain and clarify their original meaning. In addition, it has sometimes happened that in this habitual usage of the Church certain of these formulas gave way to new expressions which, proposed and approved by the Sacred Magisterium, presented more clearly or more completely the same meaning.

As for the meaning of dogmatic formulas, this remains ever true and constant in the Church, even when it is expressed with greater clarity or more developed. The faithful therefore must shun the opinion, first, that dogmatic formulas (or some category of them) cannot signify truth in a determinate way, but can only offer changeable approximations to it, which to a certain extent distort of alter it; secondly, that these formulas signify the truth only in an indeterminate way, this truth being like a goal that is constantly being sought by means of such approximations. Those who hold such an opinion do not avoid dogmatic relativism and they corrupt the concept of the Church’s infallibility relative to the truth to be taught or held in a determinate way.

Such an opinion clearly is in disagreement with the declarations of the First Vatican Council, which, while fully aware of the progress of the Church in her knowledge of revealed truth,(38) nevertheless taught as follows: “That meaning of sacred dogmas…must always be maintained which Holy Mother Church declared once and for all, nor should one ever depart from that meaning under the guise of or in the name of a more advanced understanding.”(39) The Council moreover condemned the opinion that “dogmas once proposed by the Church must, with the progress of science be given a meaning other than that which was understood by the Church, or which she understands.”(40) There is no doubt that, according to these texts of the Council, the meaning of dogmas which is declared by the Church is determinate and unalterable.

Such an opinion is likewise in contrast with Pope John’s assertion regarding Christian doctrine at the opening of the Second Vatican Council: “This certain and unchangeable doctrine, to which faithful obedience is due, has to be explored and presented in a way that is demanded by our times. One thing is the deposit of faith, which consists of the truths contained in sacred doctrine, another thing is the manner of presentation, always however with the same meaning and signification.”(41) Since the Successor of Peter is here speaking about certain and unchangeable Christian doctrine, about the deposit of faith which is the same as the truths contained in that doctrine and about the truths which have to be preserved with the same meaning, it is clear that he admits that we can know the true and unchanging meaning of dogmas. What is new and what he recommends in view of the needs of the times pertains only to the modes of studying, expounding and presenting that doctrine while keeping its permanent meaning. In a similar way the Supreme Pontiff Paul VI exhorted the pastors of the Church in the following words: “Nowadays a serious effort is required of us to ensure that the teaching of the faith should keep the fullness of its meaning and force, while expressing itself in a form which allows it to reach the spirit and heart of the people to whom it is addressed.”(42)

6. The Church Associated with the Priesthood of Christ

Christ the Lord, the High Priest of the new and everlasting covenant, wished to associate with His perfect priesthood and to form in its likeness the people He had bought with His own blood (cf. Heb. 7:20-22, 26-28; 10:14, 21). He therefore granted His Church a share in His priesthood, which consists of the common priesthood of the faithful and the ministerial or hierarchical priesthood. These differ from each other not only in degree but also in essence; yet they are mutually complementary within the communion of the Church.(43)

The common priesthood of the laity, which is also rightly called a royal priesthood (cf. 1 Pt 2:9; Rev. 1:6; 5:9ff.) since through it the faithful are united as members of the messianic people with their heavenly King, is conferred by the sacrament of Baptism. By this sacrament “the faithful are incorporated into the Church and are empowered to take part in the worship of the Christian religion” in virtue of a permanent sign known as a character; “reborn as children of God they are obliged to profess before men the faith which they have received from God through the Church.”(44) Thus those who are reborn in Baptism “join in the offering of the Eucharist by virtue of their royal priesthood. They likewise exercise that priesthood by receiving the sacraments, by prayer and thanksgiving, by the witness of a holy life, and by self-denial and active charity.”(45)

Moreover, Christ, the Head of the Church, which is His Mystical Body, appointed as ministers of His priesthood His Apostles and through them their successors the bishops, that they might act in His person within the Church,(46) and also in turn legitimately hand over to priests in a subordinate degree the sacred ministry which they had received.(47) Thus there arose in the Church the apostolic succession of the ministerial priesthood for the glory of God and for the service of His people and of the entire human family, which must be converted to God.

By means of this priesthood bishops and priests are “indeed set apart in a certain sense in the midst of God’s people. But this is so, not that they may be separated from this people or from any man, but that they may be totally dedicated to the work for which the Lord has raised them up”(48) namely, the work of sanctifying, teaching and ruling, the actual execution of which is more precisely specified by the hierarchical communion.(49) This many-sided work has as its basis and foundation the continuous preaching of the Gospel,(50) and as a summit and source of the entire Christian life the Eucharistic Sacrifice.(51) Priests, acting in the person of Christ the Head, offer this Sacrifice in the Holy Spirit to God the Father in the name of Christ and in the name of the members of His Mystical Body.(52) This sacrifice is completed in the holy supper by which the faithful, partaking of the one body of Christ, are all made into one body (cf. 1 Cor 10:16ff.).

The Church has ever more closely examined the nature of the ministerial priesthood, which can be shown to have been invariably conferred from apostolic times by a sacred rite (cf. 1 Tm. 4:15; 2 Tm. 1:6). By the assistance of the Holy Spirit, she recognized more clearly as time went on that God wished her to understand that this rite conferred upon priests not only an increase of grace for carrying out ecclesiastical duties in a holy way, but also a permanent designation by Christ, or character, by virtue of which they are equipped for their work and endowed with the necessary power that is derived from the supreme power of Christ. The permanent existence of this character, the nature of which is explained in different ways by theologians, is taught by the Council of Florence(53) and reaffirmed by two decrees of the Council of Trent.(54) In recent times the Second Vatican Council more than once mentioned it,(55) and the second General Assembly of the Synod of Bishops rightly considered the enduring nature of the priestly character throughout life as pertaining to the teaching of the faith.(56) This stable existence of a priestly character must be recognized by the faithful and has to be taken into account in order to judge properly about the nature of the priestly ministry and the appropriate ways of exercising it.

Faithful to Sacred Tradition and to many documents of the Magisterium, the Second Vatican Council taught the following concerning the power belonging to the ministerial priesthood: “Though everyone can baptize the faithful, the priest alone can complete the building up of the Body in the Eucharistic Sacrifice.”(57) And again: “The same Lord, in order that the faithful might form one body in which ‘all the members have not the same function’ (Rom. 12:4), appointed some ministers within the society of believers who by the power of Orders would be capable of offering the Sacrifice and of forgiving sins.”(58) In the same way the second General Assembly of the Synod of Bishops rightly affirmed that only the priest can act in the person of Christ and preside over and perform the sacrifical banquet in which the People of God are united with the oblation of Christ.(59) Passing over at this point questions regarding the ministers of various sacraments, the evidence of Sacred Tradition and of the sacred Magisterium make it clear that the faithful who have not received priestly ordination and who take upon themselves the office of performing the Eucharist attempt to do so not only in a completely illicit way but also invalidly. Such an abuse, wherever it may occur, must clearly be eliminated by the pastors of the Church.

***

It was not the intention of this Declaration, nor was it within its scope, to prove by way of a study of the foundations of our faith that divine revelation was entrusted to the Church so that she might thereafter preserve it unaltered in the world. But this dogma, from which the Catholic Faith takes its beginning, has been recalled, together with other truths related to the mystery of the Church, so that in the uncertainty of the present day the faith and doctrine the faithful must hold might clearly emerge.

The Sacred Congregation for the Doctrine of the Faith rejoices that theologians are by intense study exploring more and more the mystery of the Church. It recognizes also that in their work they touch on many questions which can only be clarified by complementary studies and by various efforts and conjectures. However, the due freedom of theologians must always be limited by the Word of God as it is faithfully preserved and expounded in the Church and taught and explained by the living Magisterium of the pastors and especially of the Pastor of the entire People of God.(60)

The Sacred Congregation entrusts this Declaration to the diligent attention of the bishops and of all those who in any way share the task of guarding the patrimony of truth which Christ and His Apostles committed to the Church. It also confidently addresses the Declaration to the faithful and particularly, in view of the important office which they hold in the Church, to priests and theologians, so that all may be of one mind in the faith and may be in sincere harmony with the Church.

Pope Paul VI, by divine providence Supreme Pontiff, in the audience granted to the undersigned Prefect of the Sacred Congregation for the Doctrine of the Faith on May 11, 1973, has ratified and confirmed this Declaration in defense of Catholic doctrine on the Church against certain errors of the present day and has ordered its publication.

Given in Rome, at the Sacred Congregation for the Doctrine of the Faith, on June 24, 1973, the feast of St. John the Baptist.

Franjo Cardinal Seper,
Prefect

Abp. Jerome Hamer,
Secretary

 

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1. Paul VI, Apostolic Exhortation Quinque iam anni, AAS 63 (1971), p. 99.

2. Paul VI, Apostolic Constitution, Regiminis Ecclesiae Universae, AAS 59 (1967), p. 897.

3. Vatican Council II: Dogmatic Constitution on the Church, Lumen Gentium, 8; Constitutiones Decreta Declarationes, editio Secretariae Generalis, Typis Polyglottis Vaticanis, 1966, p. 104ff.

4. Vatican Council II: Decree on Ecumenism, Unitatis Redintegratio, 3; Const. Decr. Decl., p. 250.

5. Ibid., 4; Const. Decr. Decl., p. 252.

6. Vatican Council II: Dogmatic Constitution on the Church, Lumen Gentium, 8; Const. Decr. Decl., p.106.

7. Ibid., Const. Decr. Decl., p. 105.

8. Vatican Council II: Decree on Ecumenism, Unitatis Redintegratio, 4; Const. Decr. Decl., p. 253.

9. Cf. ibid., 6-8; Const. Decr. Decl., pp. 255-258.

10. Cf. ibid., 1; Const. Decr. Decl., p. 243.

11. Cf. Paul VI, Encyclical Letter, Ecclesiam Suam, AAS 56 (1964), p. 629.

12. Vatican Council II: Dogmatic Constitution on Divine Revelation, Dei Verbum, 7; Const. Decr. Decl., p. 428.

13. Cf. Ibid., 10; Const. Decr. Decl., p. 431.

14. Cf. Ibid., 8; Const. Decr. Decl., p. 430.

15. Vatican Council II: Dogmatic Constitution on the Church, Lumen Gentium, 12; Const. Decr. Decl., p. 113ff.

16. Ibid., Const. Decr. Decl., p. 114.

17. Cf. Ibid., 35; Const. Decr. Decl., p. 157.

18. Vatican Council II: Dogmatic Constitution on Divine Revelation, Dei Verbum, 8; Const. Decr. Decl., p. 430.

19. Paul VI, Apostolic Exhortation, Quinque iam anni, AAS 63 (1971), p. 99.

20. Cf. Vatican Council II: Dogmatic Constitution on the Church, Lumen Gentium, 25; Const. Decr. Decl., p. 138ff.

21. Ibid., 18; Const. Decr. Decl., p. 124ff. Cf. Vatican Council I: Dogmatic Constitution, Pastor aeternus, Prologue; Conciliorum Ecumenicorum Decreta 3, ed. Istituto per la Scienze Religiose di Bologna, Herder, 1973, p. 8. (DS 3051).

22. Paul VI, Apostolic Exhortation, Quinque iam anni, AAS 63 (1971), p. 100.

23. Cf. Vatican Council I: Dogmatic Consitution, Pastor aeternus, ch. 4; Conc. Oec. Dec. (3), p. 815ff. (DS 3069, 3074); Decree of the Holy Office Lamentabili, 6, AAS 40 (1907), p.471 (DS 3406).

24. Vatican Council I: Dogmatic Constitution, Pastor aeternus, ch. 4; Conc. Oec. Decr. (3), p 816 (DS 3070). Cf. Vatican Council II: Dogmatic Constitution on the Church, Lumen Gentium, 25, and Dogmatic Constitution on Divine Revelation, Dei Verbum, 4; Const. Decr. Decl., p. 141 and 426.

25. Cf. Vatican Council II: Dogmatic Constitution on Divine Revelation, Dei Verbum, 11; Const. Decr. Decl., p. 434.

26. Cf. ibid., 9ff.; Const. Decr. Decl., pp. 430-432.

27. Cf. Vatican Council II: Dogmatic Constitution on the Church, Lumen Gentium, 25; Const. Decr. Decl., p. 139.

28. Cf. ibid., 25 and 22; Const. Decr. Decl., pp. 139 and 133.

29. Vatican Council I: Dogmatic Constitution Pastor aeternus, ch. 4; Conc. Oec. Decr. (3), p. 816 (DS 3074). Cf. Vatican Council II: ibid., 25, Conc. Oec. Decr. (3), pp. 131-141.

30. Cf. Vatican Council II: Dogmatic Constitution on the Church, Lumen Gentium, 25; Const. Decr. Decl., p. 139.

31. Vatican Council I: Dogmatic Constitution, Dei Filius, ch. 3; Conc. Oec. Decr. (3), p. 807 (DS 3011). Cf. C.I.C., can. 1323, Sect. 1 and can. 1325, Sect. 2.

32. Cf. Council of Trent., Sess. 6: Decree on Justification, ch. 6; Conc. Oec. Decr. (3), p. 807 (DS 3008); cf. also Vatican Council II: Dogmatic Constitution on Divine Revelation, Dei Verbum, 5; Const. Decr. Decl., p. 426.

33. Cf. Vatican Council I: Constitution on the Catholic Faith, Dei Filius, ch. 3; Conc. Oec. Decr. (3), p. 807 (DS 3008); cf. also Vatican Council II: Dogmatic Constitution on Divine Revelation, Dei Verbum, 5; Const. Decr. Decl., p. 426.

34. Cf. Vatican Council II: Decree on Ecumenism, Unitatis Redintegratio, 11; Const. Decr. Decl., p. 260.

35. Reflections and Suggestions Concerning Ecumenical Dialogue, IV 4 b, in the Secretariat for Promoting Christian Unity: Information Service, n. 12 (December 1970, IV), p. 8.

36. Vatican Council I: Dogmatic Constitution Dei Filius, ch. 4; Conc. Oec. Decr. (3), p. 808 (DS 3016).

37. Cf. Pius IX, Brief Eximiam Tuam, AAS 8 (1874-75), p. 447 (DS 2831); Paul VI, Encyclical Letter, Mysterium Fidei, AAS 57 (1965), p. 757ff. and L’Oriente cristiano nella luce di immortali Concilii, in Insegnamenti di Paolo VI, vol. 5, Vatican Polygot Press, p. 412ff.

38. Cf. Vatican Council I: Dogmatic Constitution Dei Filius, ch. 4; Conc. Oec. Decr. (3), p. 809 (DS 3020).

39. Ibid.

40. Ibid., can 3; Conc. Oec. Decr. (3), p. 811 (DS 3043).

41. John XXIII, Alloc. in Concilii Vaticani inauguratione, AAS 84 (1962), p. 792. Cf. Vatican Council II: Pastoral Constitution on the Church in the Modern World, Gaudium et spes, 62; Const. Decr. Decl., p. 780.

42. Paul VI, Apostolic Exhortation Quinque iam anni, AAS 63 (1971), p. 100ff.

43. Cf. Vatican Council II: Dogmatic Constitution on the Church, Lumen Gentium, 10; Const. Decr. Decl., p. 110.

44. Ibid., 11; Const. Decr. Decl., p. 111.

45. Ibid., 10; Const. Decr. Decl., p. 111.

46. Cf. Pius XI, Encyclical Letter, Ad Catholici sacerdotii, AAS 28 (1936), p. 10 (DS 3735). Cf. Vatican Council II: Dogmatic Constitution on the Church, Lumen Gentium, 10, and Decree on the Priestly Life and Ministry, Presbyterorum ordinis, 2; Const. Decr. Decl., p. 110ff., 622ff.

47. Cf. Vatican Council II: Dogmatic Constitution on the Church, Lumen Gentium, 28; Const. Decr. Decl., p. 625.

48. Vatican Council II: Decree on the Priestly Life and Ministry, Presbyterorum ordinis, 3; Const. Decr. Decl., p. 625.

49.Cf. Vatican Council II: Dogmatic Constitution on the Church, Lumen Gentium, 24, 27ff.; Const. Decr. Decl., p. 137, 143-149.

50. Vatican Council II: Decree on the Priestly Life and Ministry, Presbyterorum Ordinis, 4; Const. Decr. Decl., p. 627.

51. Cf. Dogmatic Constitution on the Church, Lumen Gentium, 11; Const. Decr. Decl., p. 111ff. Also Council of Trent, Sess. 22: Doctrina de Missae Sacrifico, ch. 1 and 2; Conc. Oec. Decr. (3) pp. 732-734 (DS 1739-1743).

52. Cf. Paul VI, Sollemnis Professio Fidei, 24, AAS 60 (1968), p. 442.

53. Council of Florence: Bulla unionis Armenorum, Exsultate Deo, Conc. Oec. Decr., (3) p. 546 (DS 1313).

54. Council of Trent: Decree on the Sacraments, can. 9 and Decree on the Sacrament of Order, ch. 4 and can. 4; Conc. Oec. Decr. (3) p. 685, 742, 744 (DS 1609, 1767, 1774).

55. Cf. Vatican Council II: Dogmatic Constitution on the Church, Lumen Gentium, 21 and Decree on the Priestly Life and Ministry, Presbyterorum ordinis, 2; Const. Decr. Decl., pp. 133, 622ff.

56. Cf. Documents of the Synod of Bishops: I. The Ministerial Priesthood, part one, 5, AAS 63 (1971), p. 907.

57. Vatican Council II: Dogmatic Constitution on the Church, Lumen Gentium, 17; Const. Decr. Decl., p. 123.

58. Vatican Council II: Decree on the Priestly Life and Ministry, Presbyterorum ordinis, 2; Const. Decr. Decl., p. 621ff. Cf. also: 1) Innocent III, Letter Eius exemplo with Professio fidei Waldensis imposita, PL, vol 215, col. 1510 (DS 794); 2) Lateran Council IV: Constitution De Fide Catholica; Conc. Oec. Decr. (3), p. 230 (DS 802); passage quoted on the Sacrament of the Altar to be read together with the following passage on the sacrament of Baptism; 3) Council of Florence: Bulla uniionis Armenorum, Exsultate Deo; Conc. Oec. Decr. (3), p. 546 (DS 1321); passage quoted on the Minister of the Eucharist to be compared with nearby passages on the Ministers of the other sacraments; 4) Council of Trent, Sess. 23: Decree on the Sacrament of Order, ch. 4; Conc. Oec. Decr. (3), p. 742ff. (DS 1767, 4469); 5) Pius XII, Encyclical, Mediator Dei, AAS 39 (1947), pp. 552-556 (DS 3849-3852).

59. Documents of the Synod of Bishops: I. The Ministerial Priesthood, part one, 4, AAS 63 (1971), p. 906.

60. Cf. Synod of Bishops (1967), Relatio Commissionis Synodalis constitutae ad examen ulterius peragendum circa opiniones periculosas et atheismum, II, 4: De theologorum opera et responsabilitate, Vatican Polygot Press, 1967, p. 11 (L’Osservatore Romano, Oct. 30-31, 1967, p. 3).

Thank you to @CatholicLisa for this beautiful video. We shamelessly borrowed it from her blog! Please visit her site, CatholicBandita.com to show our gratitude.

I have been living in Wisconsin since May of 2011. I love it. I love the cold and the snow. Most people on the East and West Coast would complain and certainly those not used to the cold and snow. We went way over our average for snow this year but did not break the record. The farmers are happy since it will help ease the drought problem and that’s a good thing. It was however, a long winter this year extending into April up until yesterday.

Yes, yesterday. We actually had snow a couple of times that was enough to cover everything twice this month, freezing rain and way below average temperatures for April. Yesterday though, Spring said to Winter, “It’s my turn buddy, move over”.

Sarah (@CatholicTeen) on the lifeguard stand, Olbrich Beach on Lake Monona, Madison, WI

I have been struggling lately with a spiritual dryness and sadness that I was allowing to really get to me. Normally if I have a bout with spiritual dryness Jesus fixes it (with my help-ha ha) right away. This time no way. It was accompanied by a deep sadness which was leading me to just put my head down on my desk and cry. I spoke with my spiritual director/confessor and he welcomed me into the real life of someone striving for holiness. He gave me great advice but for some reason when I tried, it made it worse. Then, as always in my life, Divine Providence prevails.

I reached out to my friend Lisa Graas and filled her Twitter DM box with tons of messages. I knew she could help me. I felt it in my gut. She did. She read my messages and gave me some honest, simple words of encouragement. She pledged her prayers (which would have been enough, believe me) but then she simply told me to take some time off and assured me she understood what I was going through was hard but she kept thinking about Pope John Paul II saying…”Be not afraid…” A final message was to get outside as she does with her children on a regular basis. Boy is she smart. Lisa has a wisdom which only is given to those who embrace the Cross. Bless her Passionist little heart! I love you Lisa Graas! Mille grazie mia sorella!

A young Wisconsin couple in love enjoying the lifeguard stand and the view on a Friday afternoon...smart...

So as I got up early yesterday to the sound of a chorus of chubby, noisy little birds… and sun! Sarah and myself packed a picnic, found a park near the lake and called Olbrich Beach, (yes a beach!) and down the street was Olbrich Botanical Gardens. A double find! The

"The walking path at Olbrich Botanical Gardens with the very beginning of the flowering plants"

botanical gardens has been selected as one of the top ten most inspiring gardens in country by Horticulture magazine. Who knew? the trip was short-4.1 miles and since it was a Friday and early, no traffic. Pretty much almost around the corner from where we live.

When we got there our mouths dropped open! Lake Monona with a little beach and a grassy park area with tennis, basketball, beach volleyball and much more open to the public. On our way to the beach park we passed the Botanical Gardens only a few blocks away so we decided to check that out after the day at the beach.

What I can tell you that it was just what I needed. God knew that so He gave me what I needed because I was willing to meet Him halfway. I stopped crying and wondering why and simply prayed and went outside to enjoy His Creation. He gives us everything we need as long as we are willing to believe it and to act upon His Will. How much do I love Him? Infinitely.

"Our new friend Teri, Sarah and &Texan"

What extra gift does He ALWAYS give me when I listen to Him? I always, without exception meet a person along the way which He wants me to meet. Yesterday was no exception. He sent Teri, a woman with the sparkling eyes of a child, the smile of an angel, a mind sharp as a tack and a soul she gives to God in gratitude. And if that wasn’t enough she came along with “Texan” a loveable labrador/poodle mix

Teri calls Texan the "ChocoDoodle"

with the personality we all want in a dog. almost always the person I am supposed to meet comes along with a dog. I haven’t figured out why yet but perhaps those who understand why God gives us stewardship over animals really understand the intricacies of God’s love for His Creation – all of it!

Sarah and I will be at Olbrich Beach now weekly and we will walk the outside gardens at Olbrich Botanical Gardens because it’s all part of His outside perfection. We will also be there because of Teri. Our time with her was so special, it had to be something “touched by an angel” or a wink from God Himself. Our time with Teri touched Sarah and myself in a way that can only give oneself hope. The kind of hope which Jesus gives us in His complete act of love on the Cross.

My self-inflicted misery of spiritual dryness was a self-centered act, I realize that now. All it took was leaving the house and not staying on the hamster wheel, frustrated that it never stops. Resting in God’s Creation and taking the time to “Be not afraid” and to offer a prayer of Thanksgiving for His love.

By the way, I am still on vacation. Sarah will be continuing to post articles and will be on Twitter and FB as I need a little more time off. Lisa Graas is always right when I don’t know the answer. She makes a heck of a spiritual director my spiritual director says because she knows it’s all about the Cross and all about Jesus…

God love you,

Sofia

PS See you Teri next week and let Texan know we put the Charlee Bear treats in the car already!
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Here’s a photo gallery of our day out: (Sorry about the duplication of photos, trying to learn WordPress all the time!

For those who would like to see and read more about Olbrich Botanical Gardens in Madison, Wisconsin please click HERE…