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AND THE PRIZE GOES TO:  

“The bishops’ post received more than 1,200 responses. The vast majority say faith in the eucharistic Lord can only be ignited by treating Him reverently in countless ways. Specific advice to bishops included:
Masses should be said ad orientem
Communion rails should be restored
Tabernacles should be front and center
Ordained priests and deacons should distribute Holy Communion
Communicants should receive while kneeling and on the tongue
Communion in the hand should be banned
Communicants should dress appropriately
Gregorian chant, sacred music and Latin at Mass should be restored
Sacred silence at Mass should be restored
Eucharistic adoration should be promoted
Homilies should teach the Real Presence
Remind communicants to receive only in a state of grace
Encourage confession and make it available before Mass
Pro-abortion politicians must not receive Holy Communion”

Even non-Catholics say reverence is key while bishops offer reading material

Source: Catholics to US Bishops: Restore Eucharistic Belief Through Tradition, Orthodoxy

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“Indifference or rejection of Christian principals comes down to three main institutions by Jesus Christ: 1- the need for a human hierarchy (because there is one in Heaven) 2- the Immaculate Conception (because The Lamb must be an unblemished sacrifice) and 3- the Real Presence in The Eucharist (when God speaks, it immediately and perfectly becomes the Words spoken). All else is trivial by comparison but not unimportant because Truth must be whole and confirmed from every angle. ..”

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Source: Glad Trad 4.1: Tim Gordon on a Catholic Republic

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NOTE:  “The Catechism of the Council of Trent was directed to all priests. The recently released Catechism of the Catholic Church was directed to all bishops. The Catechism of Pope St. Pius X is that pope’s partial realization of a simple, plain, brief, popular Catechism for uniform use throughout the whole world. In other words it is directed to the layman . It was used in the ecclesiastical province of Rome and for some years in other parts of Italy. It was not, however, prescribed for use throughout the universal church.” (I bought this Catechism from Amazon. This is their statement in the description. I thought it appropriate to have this statement for further knowledge of said book.)

Catechism: https://archive.org/details/CatechismOfSaintPopePiuxXTheSt.PiusX/page/n9

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SPECIAL TO THE REGISTER
Pope Emeritus Benedict

EXCERT:  

“All this makes apparent just how fundamentally the authority of the Church in matters of morality is called into question. Those who deny the Church a final teaching competence in this area force her to remain silent precisely where the boundary between truth and lies is at stake.
Independently of this question, in many circles of moral theology the hypothesis was expounded that the Church does not and cannot have her own morality. The argument being that all moral hypotheses would also know parallels in other religions and therefore a Christian property of morality could not exist. But the question of the unique nature of a biblical morality is not answered by the fact that for every single sentence somewhere, a parallel can also be found in other religions. Rather, it is about the whole of biblical morality, which as such is new and different from its individual parts.
The moral doctrine of Holy Scripture has its uniqueness ultimately predicated in its cleaving to the image of God, in faith in the one God who showed himself in Jesus Christ and who lived as a human being. The Decalogue is an application of the biblical faith in God to human life. The image of God and morality belong together and thus result in the particular change of the Christian attitude towards the world and human life. Moreover, Christianity has been described from the beginning with the word hodós [Greek for a road, in the New Testament often used in the sense of a path of progress].
Faith is a journey and a way of life. In the old Church, the catechumenate was created as a habitat against an increasingly demoralized culture, in which the distinctive and fresh aspects of the Christian way of life were practiced and at the same time protected from the common way of life. I think that even today something like catechumenal communities are necessary so that Christian life can assert itself in its own way.”

“The Visitation that now took place brought no new insights, apparently because various powers had joined forces to conceal the true situation. A second Visitation was ordered and brought considerably more insights, but on the whole failed to achieve any outcomes. Nonetheless, since the 1970s the situation in seminaries has generally improved. And yet, only isolated cases of a new strengthening of priestly vocations came about as the overall situation had taken a different turn.
(2) The question of pedophilia, as I recall, did not become acute until the second half of the 1980s. In the meantime, it had already become a public issue in the U.S., such that the bishops in Rome sought help, since canon law, as it is written in the new (1983) Code, did not seem sufficient for taking the necessary measures.
Rome and the Roman canonists at first had difficulty with these concerns; in their opinion the temporary suspension from priestly office had to be sufficient to bring about purification and clarification. This could not be accepted by the American bishops, because the priests thus remained in the service of the bishop, and thereby could be taken to be [still] directly associated with him. Only slowly, a renewal and deepening of the deliberately loosely constructed criminal law of the new Code began to take shape.
In addition, however, there was a fundamental problem in the perception of criminal law. Only so-called guarantorism [a kind of procedural protectionism] was still regarded as “conciliar.” This means that above all the rights of the accused had to be guaranteed, to an extent that factually excluded any conviction at all. As a counterweight against the often-inadequate defense options available to accused theologians, their right to defense by way of guarantorism was extended to such an extent that convictions were hardly possible.
Allow me a brief excursus at this point. In light of the scale of pedophilic misconduct, a word of Jesus has again come to attention which says: “Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were hung round his neck and he were thrown into the sea” (Mark 9:42).
The phrase “the little ones” in the language of Jesus means the common believers who can be confounded in their faith by the intellectual arrogance of those who think they are clever. So here Jesus protects the deposit of the faith with an emphatic threat of punishment to those who do it harm.
The modern use of the sentence is not in itself wrong, but it must not obscure the original meaning. In that meaning, it becomes clear, contrary to any guarantorism, that it is not only the right of the accused that is important and requires a guarantee. Great goods such as the Faith are equally important.
A balanced canon law that corresponds to the whole of Jesus’ message must therefore not only provide a guarantee for the accused, the respect for whom is a legal good. It must also protect the Faith, which is also an important legal asset. A properly formed canon law must therefore contain a double guarantee — legal protection of the accused, legal protection of the good at stake. If today one puts forward this inherently clear conception, one generally falls on deaf ears when it comes to the question of the protection of the Faith as a legal good. In the general awareness of the law, the Faith no longer appears to have the rank of a good requiring protection. This is an alarming situation which must be considered and taken seriously by the pastors of the Church.”

Essay in full of Benedict XVI: https://www.ncregister.com/daily-news/the-church-and-the-scandal-of-sexual-abuse

SEE ALSO ORIGINAL ARTICLE INTRODUCTING ESSAY HERE: http://www.ncregister.com/daily-news/pope-emeritus-benedict-speaks-up-on-the-current-sex-abuse-crisis

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“In this captivating and carefully documented book, Dr. Taylor Marshall pulls back the curtain on their nefarious plan, showing how these enemies of Christ strategically infiltrated the seminaries, then the priesthood, then the episcopacy, and eventually the cardinal-electors – all with the eventual goal of electing one of their own as Pope!
You’ll come to see that the seemingly endless scandals plaguing the Church are not the result, as so many think, of cultural changes, or of Vatican II, but rather the natural consequences of an orchestrated demonic plot to destroy the Church.”

Source:  https://www.sophiainstitute.com/products/item/infiltration

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The Catholic Response to “Are You Saved?”
The Catholic Christian answers this question in three stages or levels corresponding to the three meanings the words “saved” and “salvation” have in the Bible. (These meanings are found in the previous section, “Salvation: A Biblical Portrait.” )
Catholic Christians can respond that they have been saved. This acknowledges the first meaning of “saved” and “salvation” in scripture–Jesus Christ, Savior, by whose act of salvation we are objectively saved–He died, rose from the dead, saved them from sin.
2 Cor 5:17
So whoever is in Christ is a new creation
Catholic Christians can also respond that they are being saved. This acknowledges the second meaning “saved” and “salvation” have in scripture–the present experience, God’s power delivering constantly from the bondage of sin.
1 Cor 15:2
Through it (the gospel) you are also being saved, if you hold fast to the word I preached to you, unless you believed in vain.
Catholic Christians also respond that they will be saved, that they have hope and confidence that God will give them the grace of perseverance; that they will respond to it; and accept his gift of salvation until their death. This acknowledges the third meaning the words “saved” and “salvation” have in scripture–the future deliverance of believers at the Second Coming of Christ.
Rom 5:9
How much more then, since we are now justified by his blood, will we be saved through him from the wrath.

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