THE NUNS' STORY?
Name the nun, the movie and what organization they might have belonged to:
The Leadership Conference of Women Religious(LCWR)has done more than any other organization in the Church to deconstruct religious life as we knew it prior to Vatican II. This is not a matter of just changing clothes and getting rid of habits; this is a matter of leading religious congregations of women into heresy of post-Christianity.
The Congregation for the Doctrine of the Faith (CDF) made its doctrinal Assessment:
The decision of the Congregation for the Doctrine of the Faith (CDF) to undertake a doctrinal Assessment of the Leadership Conference of Women Religious (LCWR) was communicated to the LCWR Presidency during their meeting with Cardinal William Levada in Rome on April 8, 2008. At that meeting, three major areas of concern were given as motivating the CDF’s decision to initiate the Assessment:
1. Addresses at the LCWR Assemblies. Addresses given during LCWR annual Assemblies manifest problematic statements and serious theological, even doctrinal errors. The Cardinal offered as an example specific passages of Sr. Laurie Brink’s address about some Religious “moving beyond the Church” or even beyond Jesus.
This is a challenge not only to core Catholic beliefs; such a rejection of faith is also a serious source of scandal and is incompatible with religious life. Such unacceptable positions routinely go unchallenged by the LCWR, which should provide resources for member Congregations to foster an ecclesial vision of religious life, thus helping to correct an erroneous vision of the Catholic faith as an important exercise of charity.
Some might see in Sr. Brink’s analysis a phenomenological snapshot of religious life today. But Pastors of the Church should also see in it a cry for help.
2. Policies of Corporate Dissent. The Cardinal spoke of this issue in reference to letters the CDF received from “Leadership Teams” of various Congregations, among them LCWR Officers, protesting the Holy See’s actions regarding the question of women’s ordination and of a correct pastoral approach to ministry to homosexual persons, e.g. letters about New Ways Ministry’s conferences. The terms of the letters suggest that these sisters collectively take a position not in agreement with the Church’s teaching on human sexuality. It is a serious matter when these Leadership Teams are not providing effective leadership and example to their communities, but place themselves outside the Church’s teaching.
3. Radical Feminism. The Cardinal noted a prevalence of certain radical feminist themes incompatible with the Catholic faith in some of the programs and presentations sponsored by the LCWR, including theological interpretations that risk distorting faith in Jesus and his loving Father who sent his Son for the salvation of the world.
Moreover, some commentaries on “patriarchy” distort the way in which Jesus has structured sacramental life in the Church; others even undermine the revealed doctrines of the Holy Trinity, the divinity of Christ, and the inspiration of Sacred Scripture.
What is interesting about what is occurring simultaneously is that CDF is working mightily hard to bring back into the fold theSociety of St. Pius X (SSPX)which was honest enough with itself and the Church to break away from the Vatican over doctrinal issues revolving around some of Vatican II's teachings. But at its core, it remains a part of Christianity and Catholicism. Peripheral issues that are not dogmatic nor at the core of the dogmatic teachings of God or at its core dissent, unlike the LCWR dissent which calls into question many dogmatic teachings of the Church as it regards God, the Church, and morality to include redefining of all of Scripture and Tradition especially sexual morality. The LCWR have not been honest enough with themselves or the Church to actually break away and become officially what they are, a post-Christian rabble of angry feminists.
Post-Christian can be described as follows: Some groups, mainly liberal or radical ones, even use the term "post-Christian" as a self-description, not regarding it as an epithet whatsoever. Dana McLean Greeley, the first president of the Unitarian Universalist Association, described Unitarian Universalism as postchristian insofar as Christians no longer considered it Christian, while persons of other religions would likely describe it as Christian, at least historically.
I would say that the religious positions of the LCWR are more dangerous to the Catholic faith than the religious positions of SSPX. Both groups have problems with the men at the Vatican but for entirely different reasons. SSPX thinks the Church after Vatican II has become aligned with "Post-Christianity" and LCWR confirms that in the extreme. But LCWR's problem with the men at the Vatican is precisely because they are men. LCWR hates traditional men and sees them as the root of all evil in the Church preventing women priests, same sex marriage and redefining Christianity according to the dictates of post-Christianity and godless secularism.
How does this impact CCD (Confraternity of Christian Doctrine) and the RCIA (Rite of Christian Initiation of Adults? We all know that since Vatican II our doctrinal content in our religious education books and programs has been limp to be charitable. We have formed two to three generations of Catholics who could not tell you why SSPX and LWCR are polar opposites and would be even more clueless as to why SSPX is closer to true Catholicism than LWCR is and could care less that SSPX has been labeled schismatic by some although their doctrinal content for the most part is quite orthodox but LWCR is not considered schismatic although their doctrinal content is quite heretical.
And thus the CDF is acting to reconcile the SSPX, reform the LWCR and make CCD and RCIA better according to the dogmatic truths of Vatican II (The Second Vatican Council).
And beware, post-Christian Catholics (read: liberal, progressive, iconoclastic, ecclesiologist revisionists) will now start to use the word, "monarchy" to describe the Magisterium and how out of touch the "monarchy" is with democratic, secularizing, people-loving modernists (read: post-Christian)Catholics. These post-Christian "catholics" will say that the monarchy of the Church is in fact making the Church less relevant to these liberal, progressive, iconoclastic, ecclesiologist revisionists and I say goodie gum drops! It can't get any better than that!
Name the nun, the movie and what organization they might have belonged to:
The Congregation for the Doctrine of the Faith (CDF) made its doctrinal Assessment:
The decision of the Congregation for the Doctrine of the Faith (CDF) to undertake a doctrinal Assessment of the Leadership Conference of Women Religious (LCWR) was communicated to the LCWR Presidency during their meeting with Cardinal William Levada in Rome on April 8, 2008. At that meeting, three major areas of concern were given as motivating the CDF’s decision to initiate the Assessment:
1. Addresses at the LCWR Assemblies. Addresses given during LCWR annual Assemblies manifest problematic statements and serious theological, even doctrinal errors. The Cardinal offered as an example specific passages of Sr. Laurie Brink’s address about some Religious “moving beyond the Church” or even beyond Jesus.
This is a challenge not only to core Catholic beliefs; such a rejection of faith is also a serious source of scandal and is incompatible with religious life. Such unacceptable positions routinely go unchallenged by the LCWR, which should provide resources for member Congregations to foster an ecclesial vision of religious life, thus helping to correct an erroneous vision of the Catholic faith as an important exercise of charity.
Some might see in Sr. Brink’s analysis a phenomenological snapshot of religious life today. But Pastors of the Church should also see in it a cry for help.
2. Policies of Corporate Dissent. The Cardinal spoke of this issue in reference to letters the CDF received from “Leadership Teams” of various Congregations, among them LCWR Officers, protesting the Holy See’s actions regarding the question of women’s ordination and of a correct pastoral approach to ministry to homosexual persons, e.g. letters about New Ways Ministry’s conferences. The terms of the letters suggest that these sisters collectively take a position not in agreement with the Church’s teaching on human sexuality. It is a serious matter when these Leadership Teams are not providing effective leadership and example to their communities, but place themselves outside the Church’s teaching.
3. Radical Feminism. The Cardinal noted a prevalence of certain radical feminist themes incompatible with the Catholic faith in some of the programs and presentations sponsored by the LCWR, including theological interpretations that risk distorting faith in Jesus and his loving Father who sent his Son for the salvation of the world.
Moreover, some commentaries on “patriarchy” distort the way in which Jesus has structured sacramental life in the Church; others even undermine the revealed doctrines of the Holy Trinity, the divinity of Christ, and the inspiration of Sacred Scripture.
What is interesting about what is occurring simultaneously is that CDF is working mightily hard to bring back into the fold theSociety of St. Pius X (SSPX)which was honest enough with itself and the Church to break away from the Vatican over doctrinal issues revolving around some of Vatican II's teachings. But at its core, it remains a part of Christianity and Catholicism. Peripheral issues that are not dogmatic nor at the core of the dogmatic teachings of God or at its core dissent, unlike the LCWR dissent which calls into question many dogmatic teachings of the Church as it regards God, the Church, and morality to include redefining of all of Scripture and Tradition especially sexual morality. The LCWR have not been honest enough with themselves or the Church to actually break away and become officially what they are, a post-Christian rabble of angry feminists.
Post-Christian can be described as follows: Some groups, mainly liberal or radical ones, even use the term "post-Christian" as a self-description, not regarding it as an epithet whatsoever. Dana McLean Greeley, the first president of the Unitarian Universalist Association, described Unitarian Universalism as postchristian insofar as Christians no longer considered it Christian, while persons of other religions would likely describe it as Christian, at least historically.
I would say that the religious positions of the LCWR are more dangerous to the Catholic faith than the religious positions of SSPX. Both groups have problems with the men at the Vatican but for entirely different reasons. SSPX thinks the Church after Vatican II has become aligned with "Post-Christianity" and LCWR confirms that in the extreme. But LCWR's problem with the men at the Vatican is precisely because they are men. LCWR hates traditional men and sees them as the root of all evil in the Church preventing women priests, same sex marriage and redefining Christianity according to the dictates of post-Christianity and godless secularism.
How does this impact CCD (Confraternity of Christian Doctrine) and the RCIA (Rite of Christian Initiation of Adults? We all know that since Vatican II our doctrinal content in our religious education books and programs has been limp to be charitable. We have formed two to three generations of Catholics who could not tell you why SSPX and LWCR are polar opposites and would be even more clueless as to why SSPX is closer to true Catholicism than LWCR is and could care less that SSPX has been labeled schismatic by some although their doctrinal content for the most part is quite orthodox but LWCR is not considered schismatic although their doctrinal content is quite heretical.
And thus the CDF is acting to reconcile the SSPX, reform the LWCR and make CCD and RCIA better according to the dogmatic truths of Vatican II (The Second Vatican Council).
And beware, post-Christian Catholics (read: liberal, progressive, iconoclastic, ecclesiologist revisionists) will now start to use the word, "monarchy" to describe the Magisterium and how out of touch the "monarchy" is with democratic, secularizing, people-loving modernists (read: post-Christian)Catholics. These post-Christian "catholics" will say that the monarchy of the Church is in fact making the Church less relevant to these liberal, progressive, iconoclastic, ecclesiologist revisionists and I say goodie gum drops! It can't get any better than that!
No comments:
Post a Comment