Daily Archives: February 28, 2014

Two Popes On The Blessed Virgin.

Pope Blessed Pius IX.

Pope Blessed Pius IX.

‘From the beginning and before all ages God selected and prepared for His only Son the Mother from whom, having taken flesh, He would be born in the blessed fullness of time; He loved her by herself more than all creatures, and with such a love as to find His delight in a singular way in her. That is why, drawing from the treasures of His divinity, He endowed her, more than all the angels and saints, with such an abundance of heavenly gifts that she was always completely free from sin, and that, all beautiful and perfect, she appeared in such a plenitude of innocence and holiness that, except God’s, no greater than hers can be conceived, and that no mind but the mind of God can measure it.’

Pope Pius IX, Bull Ineffabilis Deus, December 1854.

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Pope Francis, and you're welcome...

Pope Francis, and you’re welcome…

“The Gospel does not tell us anything: if she spoke a word or not… She was silent, but in her heart, how many things told the Lord! ‘You, that day, this and the other that we read, you had told me that he would be great, you had told me that you would have given him the throne of David, his forefather, that he would have reigned forever and now I see him there!’ Our Lady was human! And perhaps she even had the desire to say: ‘Lies! I was deceived!’”

Pope Francis, Daily Morning Blabbering, December 2013

The Church Of Christ And The Church Of Francis


If you have followed the recent events in Uganda, you will have noticed a strong contrast between the useless waffle of much of the West and the robust Christianity in Africa.

Here in the satiated – actually, obese – West, “who am I to judge?” is the order of the day, and the entire Church apparatus bends over backward to be as much aligned to secular values as they can get away with. As the Bishop of Rome is the one who can get away with pretty much everything, it is no surprise he is very much at the head of the movement.

Meanwhile, in regions of more recent Christianisation – like Sub-Saharan Africa, where Christianisation has been largely absent, albeit with some notable exceptions – Christianity is taken far more seriously, and the local prelates fulfill their role of shepherd in a way most Western ones would never think of, or dream about. This is why the Ugandan clergy – can you believe it – supports the Ugandan law against sodomy and homosexual propaganda.

Mind, though, that they do not shout “God hates fags”. God hates faggotry, and He hates the fact that one person is a fag. But he certainly loves him as an immortal soul. Still, the love for the person does not mean the condoning of the abomination; something African clergy would not do more than they would child abuse, or incest. Note that, in doing this, they are not only very sound, but also very charitable.

All this escapes our very corrupt – from the Bishop of Rome down – hierarchy, most of whose adherents would very probably describe sodomy laws and the punishment of homosexual propaganda as “homophobic”; either because they are blissfully unaware this is what Christian countries – being Christian – have always done, or because they find it more convenient to ignore the facts than to confront the world.

This creates, on reading of the news coming from Uganda, the clear impression that the Church is split in two: an ailing body, sullied with all the filth of the world in the Western world broadly intended – that is: including Central and South America – and a far younger, healthier, clearly pugnacious one in parts of Asia and vast parts of Africa, where “who am I to judge?” is rightly ignored in favour of the sensible, Christian, and charitable “why should I be an accomplice?”.

And in fact, when the Ugandan bishops approve the law – whose explicit aim is to avoid the corrupting influence of the satanic Western mentality – they are not only stating their refusal of the Western secular society; they are, and emphatically so, also rejecting the bogus Christianity preached everywhere from Western Catholic prelates and priests, from the Pope down, who would obliterate the Christian message and substitute it for a vague, fluffy, effeminate emotionalism in which only God's mercy has remained.

Being Christian, they are not worried in the least of being called “homophobic”. In fact, the very use of the word “homophobia” is a very worrying sign the person who uses it might have strayed already so far from Catholicism and Christianity at large, that his ability to promote sound Catholicism is now severely impaired.

Let us take an example from the brave Ugandan government, and the sound Ugandan Catholic clergy.

We do not need measures against “homophobia”.

We need to bring back Sodomy laws.

Mundabor

 

 

Francis: True Disorientation (Edit: This time from the translator!) .

Please, Lord; in your good time, shut this shameless circus.

SECOND UPDATE! IMPORTANT!!

La vera riconciliazione è che Dio, in Cristo, ha preso i nostri peccati e Lui si è fatto peccato per noi. E quando noi andiamo a confessarci, per esempio, non è che diciamo il peccato e Dio ci perdona. No, non è quello! Noi troviamo Gesù Cristo e gli diciamo: ‘Questo è tuo e io ti faccio peccato un’altra volta’. E a Lui piace quello, perché è stata la sua missione: farsi peccato per noi, per liberare a noi”.

This is the Italian.

It is much different from the English translation. Whoever made the translation should convert to Catholicism, or ask someone before translating.

“La vera riconciliazione è che Dio, in Cristo, ha preso i nostri peccati e Lui si è fatto peccato per noi.”

“The true reconciliation is that God, in Christ, took on our sins and He made Himself sin for us.”

This is worlds apart from “became the sinner”. It simply means that Christ took our sins. This is a common expression. There is nothing scandalous in that. Whilst “became the sinner” sounds (and is) blasphemous and would sound in Italian just as atrocious as in English, the expression clearly used by Francis is common fare in Italian. The expression is repeated at the end of the period, and the same considerations apply.

On this: cessato allarme, “alarm ceased”. The translator should get twenty lashes, though.

Pretty much the same happens for the second scandalous part, the one about the confession:

“Noi troviamo Gesù Cristo e gli diciamo: ‘Questo è tuo e io ti faccio peccato un’altra volta’ “.

This is not a very brilliant Italian. It is a somewhat uncertain Italian, perhaps with dialectal nuances, but one understands the meaning. What he means to say is this:

1. “We find Jesus Christ (in confession) and say to him: “This is yours, I have sinned against you once again” “. Again, this is a world apart from saying “this is your sin, and I will sin again”. The first expression does indicate contrition, and the ashamed consciousness of having offended Christ. The second indicates total absence of contrition, and the shamelessly announced intention to offend Him again.

2. Alternatively, he might link to the expression used before, and say “through my sin I cause You to make Yourself sin for us again“.

It is difficult to say which is which, because in normal parlance no one become a thing (a sin), the expression being used only when speaking of Christ. I tend for the first because it seems to me to point out to contrition, the natural attitude in the confessional. The second, though, links directly to the theme of Jesus taking on Himself the burden of our sins.

Once again, the “ti” is slightly misleading, but in the context the orthodox meaning is clear to a mother tongue whatever the exact meaning of the phrase. I would have said “faccio peccato contro di te (un’altra volta)” (first version) or “ti faccio diventare peccato per noi (un’altra volta)” (second version) instead of “ti faccio peccato (un’altra volta)”. Bergoglio’s use sounds like a dialectal expression to me, or a colloquial regional way, or a slight imprecision. Francis is probably misled by similar usages of the Italian language (“ti faccio male”, “I (will) hurt you”; “ti faccio vedere”, colloquial for “you’ll see”; “ti faccio arrossire”, “I make you blush”, and the like). Perhaps Spanish has similar ways he “imported” in Italian.

No, there is no scandal here. There are a lot of scandals with this Pope. This Pope is a walking and talking scandal. But I cannot see any scandal here in what Francis has said.

Obviously, if we reflect this is the translation of the Vatican site, and apparently the German has the same blunders, we understand how the scandal was born. But no, you can go to sleep (I will do it presently) safe in the knowledge that a mother tongue Italian blogger, who took great scandal at the English version, finds the original a tad “uncommon” or “unclean” in the expression (not the “President’s Italian”, so to speak), but certainly understandable in a way that does not create scandal.

Semel in anno, we can say this is not his fault.

The most atrocious translation I have ever read, though. Particularly because it gave the speech a sort of inner, satanic coherence with the heretical or blasphemous double whammy. It goes to show once again the dangers of these off-the-cuff statements which, even when they are not utter bollocks out of Francis’ mouth, can become it out of hurried translations perhaps from people who do not really know what Confession is.  One who goes to confession thinks thrice before writing a translation like that, but again in today’s Radio Vaticana the translator might belong to any religion, or none.

I will, therefore, now proceed to cancel my entire post, and all our comments.

I would say “rejoice”, but there is nothing to rejoice.

Francis remains as bad as he already was. He has always mixed orthodox statements with heterodox or heretical ones. It’s not that he has now magically transformed himself in an orthodox Pope. This statement was was orthodox in the original and became heretical in the translation, is all.

Mundabor

Will Africa Save UK Catholicism?

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