I remember seeing this when it was broadcast. Simply amazing. But this really is what huge numbers of lefties all over the UK really think. They normally only imply it or state it openly at dinner parties of the Guardian reading elect. It takes the stupidity of Diane Abbot to say it on national television. They are all committed opponents of the death penalty (naturally) but if they had a free rein the corpses would pile up very fast indeed. Why do they oppose the death penalty? Because it implies a state constituted and limited by the moral law. They want an unlimited state defined by contract. That which is merely a creation of contract cannot eliminate the contracting parties without eliminating itself. For those outside the contract on the other hand there is no mercy…

“Taking conciliar custom into consideration and also the pastoral purpose of the present Council, the sacred Council defines as binding on the Church only those things in matters of faith and morals which it shall openly declare to be binding.”

Second Vatican Ecumenical Council, Declaration of the Theological Commission, March 6, 1964


“The second problem concerns the interrelation of the principles of what is termed art and the standards of morality. Since increasing disputes on this subject frequently arise from false ethical and aesthetical principles, the council decrees that the absolute primacy of an objective moral law must be held by all.

Inter mirifica 6

“This holy synod, following in the footsteps of the first Vatican council, along with that council teaches and declares that Jesus Christ, the eternal shepherd, built his holy church by sending apostles just as he himself had been sent by the Father; it was his will that their successors, namely the bishops, should be shepherds in his church right to the end of the world. So that the episcopate itself, however, should be one and undivided, he placed blessed Peter over the rest of the apostles, and in him he instituted a perpetual and visible principle and foundation for the unity of faith and communion. This doctrine of the institution, the perpetuity, the force and the nature of the sacred primacy of the Roman pontiff and of his infallible magisterium, the synod once more proposes to be firmly believed by all the faithful.

 Lumen gentium 18

The Sacred Council, therefore, not only accords to this ecclesiastical and spiritual heritage the high regard which is its due and rightful praise, but also unhesitatingly looks on it as the heritage of the universal Church. For this reason it solemnly declares that the Churches of the East, as much as those of the West, have a full right and are in duty bound to rule themselves, each in accordance with its own established disciplines, since all these are praiseworthy by reason of their venerable antiquity, more harmonious with the character of their faithful and more suited to the promotion of the good of souls.

– Orientalium Ecclesiarum 5

Already from the earliest times the Eastern Churches followed their own forms of ecclesiastical law and custom, which were sanctioned by the approval of the Fathers of the Church, of synods, and even of ecumenical councils. Far from being an obstacle to the Church’s unity, a certain diversity of customs and observances only adds to her splendor, and is of great help in carrying out her mission, as has already been stated. To remove, then, all shadow of doubt, this holy Council solemnly declares that the Churches of the East, while remembering the necessary unity of the whole Church, have the power to govern themselves according to the disciplines proper to them, since these are better suited to the character of their faithful, and more for the good of their souls.

– Unitatis Redintegratio 16

Moreover Christ, as the Church has always held and holds, went willingly and with immense love to his passion and death because of the sins of all people so that all may obtain salvation.  

Nostra aetate 4

“The four gospels originate from the apostles, as the church has always and everywhere held and still holds.”

Dei verbum 18

Holy Mother Church has firmly and with absolute constancy held, and continues to hold, that the four Gospels just named, whose historical character the Church unhesitatingly asserts, faithfully hand on what Jesus Christ, while living among men, really did and taught for their eternal salvation until the day He was taken up into heaven

– Dei Verbum 19

First, the council professes its belief that God Himself has made known to mankind the way in which men are to serve Him, and thus be saved in Christ and come to blessedness. We believe that this one true religion subsists in the Catholic and Apostolic Church, to which the Lord Jesus committed the duty of spreading it abroad among all men. Thus He spoke to the Apostles: “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I have enjoined upon you” (Matt. 28: 19-20). On their part, all men are bound to seek the truth, especially in what concerns God and His Church, and to embrace the truth they come to know, and to hold fast to it.

This Vatican Council likewise professes its belief that it is upon the human conscience that these obligations fall and exert their binding force. The truth cannot impose itself except by virtue of its own truth, as it makes its entrance into the mind at once quietly and with power.

Religious freedom, in turn, which men demand as necessary to fulfill their duty to worship God, has to do with immunity from coercion in civil society. Therefore it leaves untouched traditional Catholic doctrine on the moral duty of men and societies toward the true religion and toward the one Church of Christ.

Over and above all this, the council intends to develop the doctrine of recent popes on the inviolable rights of the human person and the constitutional order of society.

This Vatican Council declares that the human person has a right to religious freedom. This freedom means that all men are to be immune from coercion on the part of individuals or of social groups and of any human power, in such wise that no one is to be forced to act in a manner contrary to his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits.

The council further declares that the right to religious freedom has its foundation in the very dignity of the human person as this dignity is known through the revealed word of God and by reason itself. This right of the human person to religious freedom is to be recognized in the constitutional law whereby society is governed and thus it is to become a civil right.

– Dignitatis Humane 1-2

With all this in mind, this holy synod adopts the condemnations of total war which have already been uttered by recent popes, and declares: Every operation of war which aims indiscriminately at the destruction of whole cities, or of widespread areas with their inhabitants, is a crime against God and humanity itself which is to be firmly and unhesitatingly condemned.

Gaudium et spes 80

Complied with help from Gaudium

Do you regret that your education was not conducted according to strict scholastic principles? Be consoled by the wisdom of Dr Johnson:

On Tuesday, July 26th, I found Mr Johnson alone. We talked of the education of children; and I asked him what he thought was best to teach them first. JOHNSON: ‘Sir, it is no matter what you teach them first, any more than what leg you shall put into your breeches first. Sir, you may stand disputing which is best to put in first, but in the mean time, your breach is bare. Sir, while you are considering which of two things you should teach your child first, another boy has learnt them both (from ‘The Life of Samuel Johnson’, chapter VI).

So also in Africa. Of course the Church is growing there. It grows because the people are socially dependent and often have nothing else but their faith. It grows because the educational situation there is on average at a rather low level and the people accept simple answers to difficult questions (of faith) [sic]. Answers like those that Cardinal Sarah of Guinea provides. And even the growing number of priests is a result not only of missionary power but also a result of the fact that the priesthood is one of the few possibilities for social security on the dark continent.

Pink was on top form at Notre Dame and it is delightful to see him admit the wisdom of Aegedius Romanus with his closing remarks. Given that Pink holds it to be part of the state’s essential duties to recognise the true religion and then (due to the nature of Divine Law) enter into soul-body union with the Church, it seems to me he has answered the central criticisms of John Lamont. The assumption of various patristic writers that it is part of the essential duties of the state to repress religious error stem from the more fundamental assumption that it is part of the state’s essential duties to recognise the true religion. Insofar as the state only truly realises its own definition when it adopts the true religion the state only truly is the state when it functions as the instrument of the Church in these matters. This is the pure doctrine of St Augustine (enthusiasitically endorsed by Leo XIII in Humanum Genus and Immortale Dei). It is because of the revealed Divine Law by which the state’s acts must be informed that it can only repress religious error as the Church’s instrument. In a state of pure nature the state would supress religious error in its own right, but in this order of providence the state was made to be the instrument of the Church.

The most remarkable factor in this debate is how uninterested Rhonheimer is in the truth of the matter or the intentions of the Council Fathers. What he wants is the repudiation of the prior teaching of the Church. He promotes a tendentious understanding of St Gelasius and then quotes the ‘erring’ views of St Gregory the Great and St Isidore of Seville (both Doctors of the Church). He never mentions Quanta Cura whose doctrine he passionately rejects but in which as Bl. John Henry Newman observes the “infallible teaching voice” is distinctly heard. The only way he has of avoiding this problem is to say that the Popes can err concerning what is or is not a matter of faith and morals. Thus Rhonheimer renders empty the entire concept of ecclesiastical infallibility. As Rhonheimer says, in his view, “the Vatican Council exactly teaches as a right what the Pontiffs of the nineteenth century have condemned, there is a real contradiction.” But this is not a problem for Rhonheimer, because this is what he most earnestly desires for its own sake, quite independently of the whole question of religious liberty. Dignitatis Humanae (and contraception in his other writings) are merely test cases by which he pursues his real goal of overthrowing the irreformability of the magisterium. This is why Rhonheimer wastes so much time of the interpretation of a curial address of Benedict XVI and spends so little time on Dignitatis Humanae itself. As a conservative Modernist Rhonheimer treats not the solemn definitions of Popes and Councils but rather the most recent statements of the ecclesiastical establishment (regardless of their magisterial weight) as the theological norm that outranks all others. We must recall the Anti-Modernist Oath which declares “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“. It is this ‘far worse’ error that Rhonheimer really cares about and seeks to insinuate by his mutationist reading of Dignitatis Humanae.


This Sunday, in the old rite, part of our Lord’s discourse about the end times will be read or chanted. The first three gospels each tell us that after He had prophesied the destruction of the temple, His disciples came to Him to ask when all would be fulfilled. St Matthew and St Luke simply tell us that “the disciples” asked the questions; St Mark specifies that four disciples asked, namely Peter, James, John – and Andrew. This evangelist was recording the preaching of Peter in Rome, and doubtless St Peter had mentioned the names, so as not to lose the opportunity to honour his own brother, who had first brought him to Christ.

We are familiar with the idea that the first three of these disciples formed an inner ring within the twelve. They were chosen to be there when Jairus’s daughter was raised from the dead, at the Transfiguration and at the Agony. But this is the only occasion when St Andrew is joined to their company: to hear first of the fall of the temple, of the end of the rites of the Old Covenant and of the slaughter of the ancient people of God; and then of that which these things foreshadowed, the great persecution of the Church, the coming of the lawless one, the consummation of all things and the return of Christ in glory. Why was the apostle Andrew chosen to hear these things directly from the mouth of Christ?

Perhaps in part because he is the “first-called”, Πρωτόκλητος, and so had been following the Lord longer than anyone (along with the disciple who was with him when he was called); it was fitting therefore that he should hear of the rewards for those who persevere to the end. Perhaps also because he would become the patron saint of that nation which, more than any other, seems bound up with the Church’s fortunes as she makes her way toward those last days: Russia.

It is now almost a hundred years since Lenin entered holy Russia in his sealed train and since the Queen of Heaven told the three children that that nation would first spread its errors throughout the world and then be made the chosen instrument for their correction. And they have been spread, perhaps beyond the hopes of hell itself. But just as Christ’s words do not pass away, so nor do hers, through whom the Word was made flesh. St Andrew’s nation will be consecrated to her and become a fountain of grace for the last days, perhaps for resistance in that final persecution, or perhaps only when antichrist shall have been overthrown, and the Church enjoys, if this be the plan of heaven, a time of flourishing before the second coming, foreshadowed by the forty days her Spouse once spent on earth between Resurrection and Ascension.

It is not without reason that his feast everywhere is celebrated on the cusp of Advent, on the vigil of December’s kalends. As St John the Baptist from his place on earth prepared all men for the first coming of the Lord, so St Andrew from his place in heaven prepares all men for the second. Nor is his name devoid of mystery, for it means manliness, or courage. When those days come, upon whomsoever they may come, such as have not been known since the foundation of the world, we shall have need of Andrew then.

Former top SNP advisor Alex Bell has exposed the complete incoherence of the  SNP plan (lower taxes + higher public spending + free money) for Scottish Independence. Plunging oil prices are putting the delusions of the National Socialist Scottish Workers Party into sharper and sharper relief.


Get every new post delivered to your Inbox.

Join 85 other followers