U.S. bishops sack faithful priest, still employ Planned Parenthood supporter

U.S. bishops sack faithful priest, still employ Planned Parenthood supporter

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By Michael Hichborn, Nov 2, 2017 – 10:48 am EST

November 2, 2017 (Lepanto Institute) — With unprecedented swiftness, the United States Bishops Conference asked for the resignation of a consulting priest on same day his letter to Pope Francis was published. Capuchin Father Thomas Weinandy, who served as the USCCB’s Executive Director of the Secretariat for Doctrine and Pastoral Practices from 2005 to 2013, sent a letter to Pope Francis this past July, telling His Holiness that his “guidance at times seems intentionally ambiguous” and that he seems “to censor and even mock those who interpret Chapter 8 of Amoris Laetitia in accord with Church tradition as Pharisaic stone-throwers who embody a merciless rigorism.”

While strongly worded, the letter was written with the utmost charity and respect for the Holy Office. The USCCB, on the other hand, did not see it that way, and within hours of the letter’s publication, Fr. Weinandy was asked to resign from his position as a doctrinal consultant.

One amazing aspect of Fr. Weinandy’s letter was the manner in which he made the decision to write it. According to an interview with Crux:

Weinandy said his decision to write the letter was not easy, and resulted from what he regards as a moment of inspiration.

It came last May, he said, when he was in Rome for a meeting of the International Theological Commission. He said he spent two different sessions in prayer at St. Peter’s Eucharistic Chapel, struggling to decide if he should speak up. In the middle of a sleepless night, he said, he basically gave God an ultimatum.

“If you want me to write something, you have to give me a clear sign,” Weinandy recalls saying. “Tomorrow morning, I’m going to Saint Mary Major’s to pray, and then I am going to Saint John Lateran. After that, I’m coming back to Saint Peter’s to have lunch with a seminary friend of mine.”

“During that interval, I must meet someone that I know but have not seen in a very long time, and would never expect to see in Rome at this time.  That person cannot be from the United States, Canada or Great Britain.  Moreover, that person has to say to me, ‘Keep up the good writing.’”

Sure enough, Weinandy said, exactly that happened the next day, in a chance meeting with an archbishop he’d known a long time ago but not seen for over 20 years, who congratulated him for a book on the Incarnation and then said the right words, “Keep up the good writing.”

“There was no longer any doubt in my mind that Jesus wanted me to write something,” Weinandy said.  “I also think it significant that it was an Archbishop that Jesus used. I considered it an apostolic mandate.”

Clearly, this priest’s decision to write such a strong letter to the Holy Father was done with deep prayer and careful consideration.

Contrast this, however, with an individual who is still employed by the bishops of the United States despite the fact that she openly proclaimed her allegiance with Planned Parenthood on social media.

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Last August, the Lepanto Institute reported that Jessica Garrels, program quality coordinator for Catholic Relief Services, had strongly supported and promoted Planned Parenthood on her Facebook page.  In that report, we showed that on November 28, 2015, Garrels posted a “#StandwithPP” overlay over one of her pictures, indicating that she supports Planned Parenthood and endorses continued government funding of the big-box retail chain of abortion stores.

On January 22, 2016, Garrels posted an article by Planned Parenthood Advocates of Wisconsin, which complained that the Wisconsin Senate voted to cut funding to the abortion-giant.

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On January 9, Garrels wrote “Well said!” cheering on the statement of U.S. Rep. Gwen S. Moore in her defense of maintaining funding to Planned Parenthood.

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Shortly after the the article on Garrels was published and sent to the bishops of the United States, Garrels’ Facebook page was locked up tight to hide her posts from public view. CRS never issued a response to the report, and when LifeSiteNews contacted CRS for a comment on the matter, “CRS did not respond to LifeSiteNews’ inquiry into the information about its employees’ public support for Planned Parenthood.”

As it turns out, Garrels is still employed at CRS over a year later.

In April 2017 — nine months after we reported her support for Planned Parenthood — Garrels was identified as CRS’s point of contact for a job posting in Laos.

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By the time a full year had gone by since the initial report on Garrels’ support for the abortion industry, she gave an interview on behalf of Catholic Relief Services to the Huffington Post.

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The message here is quite clear … if you work for the bishops of the United States and publicly support Planned Parenthood, you can retain your job as long as you can hide the evidence. But if you’re a faithful priest and you write a respectful letter to Pope Francis, addressing grave concerns regarding his words and actions and it gets published, you have no place in the Bishops’ Conference.

Reprinted with permission from the Lepanto Institute.

Read the source: https://www.lifesitenews.com/news/u.s.-bishops-sack-faithful-priest-still-employ-planned-parenthood-supporter

US BISHOPS SACK FAITHFUL PRIEST, STILL EMPLOY PLANNED PARENTHOOD SUPPORTER

by Church Militant  •  ChurchMilitant.com  •  November 2, 2017

Public PP promoter Jessica Garrels still works for the USCCB

By Michael Hichborn

With unprecedented swiftness, the United States Bishops’ Conference asked for the resignation of a consulting priest on the same day his letter to Pope Francis was published.  Capuchin Father Thomas Weinandy, who served as the USCCB’s Executive Director of the Secretariat for Doctrine and Pastoral Practices from 2005 to 2013, sent a letter to Pope Francis this past July, telling His Holiness that his “guidance at times seems intentionally ambiguous” and that he seems “to censor and even mock those who interpret Chapter 8 of Amoris Laetitia in accord with Church tradition as Pharisaic stone-throwers who embody a merciless rigorism.”

While strongly worded, the letter was written with the utmost charity and respect for the Holy Office.  The USCCB, on the other hand, did not see it that way, and within hours of the letter’s publication, Fr. Weinandy was asked to resign from his position as a doctrinal consultant.

One amazing aspect of Fr. Weinandy’s letter was the manner in which he made the decision to write it.  According to an interview with Crux:

Weinandy said his decision to write the letter was not easy, and resulted from what he regards as a moment of inspiration.

It came last May, he said, when he was in Rome for a meeting of the International Theological Commission. He said he spent two different sessions in prayer at St. Peter’s Eucharistic Chapel, struggling to decide if he should speak up. In the middle of a sleepless night, he said, he basically gave God an ultimatum.

“If you want me to write something, you have to give me a clear sign,” Weinandy recalls saying. “Tomorrow morning, I’m going to Saint Mary Major’s to pray, and then I am going to Saint John Lateran.  After that, I’m coming back to Saint Peter’s to have lunch with a seminary friend of mine.”

“During that interval, I must meet someone that I know but have not seen in a very long time, and would never expect to see in Rome at this time.  That person cannot be from the United States, Canada or Great Britain.  Moreover, that person has to say to me, ‘Keep up the good writing’.”

Sure enough, Weinandy said, exactly that happened the next day, in a chance meeting with an archbishop he’d known a long time ago but not seen for over twenty years, who congratulated him for a book on the Incarnation and then said the right words, “Keep up the good writing.”

“There was no longer any doubt in my mind that Jesus wanted me to write something,” Weinandy said.  “I also think it significant that it was an Archbishop that Jesus used.  I considered it an apostolic mandate.”

Clearly, this priest’s decision to write such a strong letter to the Holy Father was done with deep prayer and careful consideration.

Contrast this, however, with an individual who is still employed by the Bishops of the United States despite the fact that she openly proclaimed her allegiance with Planned Parenthood on social media.

Last August, the Lepanto Institute reported that Jessica Garrels, program quality coordinator for Catholic Relief Services, had strongly supported and promoted Planned Parenthood on her Facebook page.  In that report, we showed that on November 28, 2015, Garrels posted a “#StandwithPP”overlay over one of her pictures, indicating that she supports Planned Parenthood and endorses continued government funding of the big-box retail chain of abortion stores.

On January 22, 2016, Garrels posted an article by Planned Parenthood Advocates of Wisconsin, which complained that the Wisconsin Senate voted to cut funding to the abortion giant.

On January 9, Garrels wrote “Well said!” cheering on the statement of US Representative Gwen S. Moore in her defense of maintaining funding to Planned Parenthood.

Shortly after the the article on Garrels was published and sent to the bishops of the United States, Garrels’ Facebook page was locked up tight to hide her posts from public view.  CRS never issued a response to the report, and when LifeSiteNews contacted CRS for a comment on the matter, “CRS did not respond to LifeSiteNews’ inquiry into the information about its employees’ public support for Planned Parenthood.”

As it turns out, Garrels is still employed at CRS over a year later.

Read the rest at Lepanto Institute.

Read the source: https://www.churchmilitant.com/news/article/us-bishops-sack-faithful-priest-still-employ-planned-parenthood-supporter

US theologian tells Pope: many are losing confidence in you

There is a ‘growing unease’ and ‘chronic confusion’ around Amoris Laetitia, Fr Thomas Weinandy says

A member of the Vatican’s International Theological Commission has written to Pope Francis saying many Catholics are losing confidence in “their supreme shepherd” due to on-going doctrinal confusions.

Fr Thomas Weinandy, who is also a former chief of staff for the United States bishops’ Committee on Doctrine, accuses the Pope of fostering a “growing unease” among the faithful by failing to clarify the teaching of Amoris Laetitia.

“A chronic confusion seems to mark your pontificate,” he writes. “The light of faith, hope, and love is not absent, but too often it is obscured by the ambiguity of your words and actions.”

“Too often your manner seems to demean the importance of Church doctrine,” he adds. “Again and again you portray doctrine as dead and bookish, and far from the pastoral concerns of everyday life.”

On Amoris Laetitia, Fr Weinandy writes: “Your guidance at times seems intentionally ambiguous, thus inviting both a traditional interpretation of Catholic teaching on marriage and divorce as well as one that might imply a change in that teaching.”

“To teach with such a seemingly intentional lack of clarity inevitably risks sinning against the Holy Spirit, the Spirit of truth,” he adds.

He accuses Pope Francis of seemly trying to “censor and even mock” people with traditional views on divorce and remarriage by suggesting they are “Pharisaic stone-throwers who embody a merciless rigorism”.

“This kind of calumny is alien to the nature of the Petrine ministry,” he says.

Faithful Catholics are also demoralised by the “teaching and practice” of bishops who “seem not merely open to those who hold views counter to Christian belief, but who support and even defend them,” Fr Weinandy says.

Pope Francis’s pontificate, he adds, has “given those who hold harmful theological and pastoral views the license and confidence to come into the light and expose their previously hidden darkness”.

Fr Weinandy also criticises Pope Francis’s efforts at decentralisation, saying they are threating to undermine the Church’s unity.

“Encouraging a form of ‘synodality’ that allows and promotes various doctrinal and moral options within the Church can only lead to more theological and pastoral confusion.”

Bishops, he adds, are also too scared to speak out.

“Bishops are quick learners, and what many have learned from your pontificate is not that you are open to criticism, but that you resent it.”

In a post on Sandro Magister’s blog, Fr Weinandy says he was inspired to write the letter while praying at the Eucharistic Chapel in St Peter’s in Rome.

“I was praying about the present state of the Church and the anxieties I had about the present Pontificate. I was beseeching Jesus and Mary, St. Peter and all of the saintly popes who are buried there to do something to rectify the confusion and turmoil within the Church today, a chaos and an uncertainty that I felt Pope Francis had himself caused.”

He says that he asked God to give him a clear sign that he should write something. That sign turned out to be a chance meeting with an old acquaintance who had since become an archbishop.

The archbishop said: “Keep up the good writing.”

Fr Weinandy’s intervention comes just over a month after the publication of the “filial correction”, in which 62 scholars accused the Pope of failing to stop the spread of “heresies and other errors”. Other scholars later added their names to the list of signatories.

Read the source: http://catholicherald.co.uk/news/2017/11/01/us-theologian-tells-pope-many-are-losing-confidence-in-you/

Priest Theologian Writes Corrective Letter to Pope After “Clear Sign” From God

Fr. Thomas Weinandy is a Capuchin friar who formerly served as chief of staff for the US Bishops’ Committee on Doctrine. He is also a current member of the International Theological Commission at the Vatican. Like Fr. Brian Harrison, OS, Fr. Weinandy is not a supporter of the Filial Correction despite his own misgivings. In an interview with Crux, he said of the correction, “I don’t think it was theologically helpful, or presented in an effective manner”. As a theologian with noteworthy credentials, strong views on other corrective efforts, and a prestigious position to lose, Father Weinandy might not, at first glance, appear to be the sort of priest one would expect to write and publish a strongly-worded letter to the pope about the “chronic confusion” he is causing in the Church.

And yet, he has. And it’s very well done.

We’ll examine the contents of that letter in a moment, but the reason he did so is what particularly fascinates me about this story. In his interview with Crux, he indicates that the need to say something had been on his mind for a while, but he was conflicted. So he asked for a sign from God — not just any sign, but something incredibly specific:

Weinandy said his decision to write the letter was not easy, and resulted from what he regards as a moment of inspiration.

It came last May, he said, when he was in Rome for a meeting of the International Theological Commission. He said he spent two different sessions in prayer at St. Peter’s Eucharistic Chapel, struggling to decide if he should speak up. In the middle of a sleepless night, he said, he basically gave God an ultimatum.

“If you want me to write something, you have to give me a clear sign,” Weinandy recalls saying. “Tomorrow morning, I’m going to Saint Mary Major’s to pray, and then I am going to Saint John Lateran.  After that, I’m coming back to Saint Peter’s to have lunch with a seminary friend of mine.”

“During that interval, I must meet someone that I know but have not seen in a very long time, and would never expect to see in Rome at this time.  That person cannot be from the United States, Canada or Great Britain.  Moreover, that person has to say to me, ‘Keep up the good writing’.”

Sure enough, Weinandy said, exactly that happened the next day, in a chance meeting with an archbishop he’d known a long time ago but not seen for over twenty years, who congratulated him for a book on the Incarnation and then said the right words, “Keep up the good writing.”

“There was no longer any doubt in my mind that Jesus wanted me to write something,” Weinandy said.  “I also think it significant that it was an Archbishop that Jesus used.  I considered it an apostolic mandate.”

The letter itself (you can read the full text here) begins:

I write this letter with love for the Church and sincere respect for your office. You are the Vicar of Christ on earth, the shepherd of his flock, the successor to St. Peter and so the rock upon which Christ will build his Church. All Catholics, clergy and laity alike, are to look to you with filial loyalty and obedience grounded in truth. The Church turns to you in a spirit of faith, with the hope that you will guide her in love.

Yet, Your Holiness, a chronic confusion seems to mark your pontificate. The light of faith, hope, and love is not absent, but too often it is obscured by the ambiguity of your words and actions. This fosters within the faithful a growing unease. It compromises their capacity for love, joy and peace.

He goes on to give examples. Of Amoris Laetitia, he says that the pope’s “guidance at times seems intentionally ambiguous, thus inviting both a traditional interpretation of Catholic teaching on marriage and divorce as well as one that might imply a change in that teaching.” “The Holy Spirit,” he continues,

is given to the Church, and particularly to yourself, to dispel error, not to foster it. Moreover, only where there is truth can there be authentic love, for truth is the light that sets women and men free from the blindness of sin, a darkness that kills the life of the soul. Yet you seem to censor and even mock those who interpret Chapter 8 of Amoris Laetitia in accord with Church tradition as Pharisaic stone-throwers who embody a merciless rigorism. This kind of calumny is alien to the nature of the Petrine ministry.

His second criticism concerns the manner in which the pope approaches doctrine, which Fr. Weinandy says “seems to demean” its importance.

Again and again you portray doctrine as dead and bookish, and far from the pastoral concerns of everyday life. Your critics have been accused, in your own words, of making doctrine an ideology. But it is precisely Christian doctrine – including the fine distinctions made with regard to central beliefs like the Trinitarian nature of God; the nature and purpose of the Church; the Incarnation; the Redemption; and the sacraments – that frees people from worldly ideologies and assures that they are actually preaching and teaching the authentic, life-giving Gospel.

Third, he takes aim at the pope’s appointment of bishops who “seem not merely open to those who hold views counter to Christian belief but who support and even defend them.” Weinandy says that the pope’s silence in the face of the actions taken by the men he’s chosen “scandalizes believers” and “even some fellow bishops.” He says that this failure to address these matters “weakens the zeal” of those who “have championed authentic Catholic teaching over long periods of time, often at the risk of their own reputations and well-being,” and leads to the faithful suffering a loss of confidence in “their supreme shepherd.”

Fourth, Weinandy approaches the topic of unity within the Mystical Body of Christ. “You are commissioned by the Lord himself to promote and strengthen her unity,” he writes, “but your actions and words too often seem intent on doing the opposite.” Weinandy highlights the pope’s encouragement of “synodality” that decentralizes the doctrinal and moral teaching of the Church, leading to confusion and discord.

Finally, Fr. Weinandy addresses the climate of fear in the Church when it comes to the freedom to speak out about what is happening:

You have frequently encouraged, particularly during the two past synods, all persons, especially bishops, to speak their mind and not be fearful of what the pope may think. But have you noticed that the majority of bishops throughout the world are remarkably silent? Why is this? Bishops are quick learners, and what many have learned from your pontificate is not that you are open to criticism, but that you resent it. Many bishops are silent because they desire to be loyal to you, and so they do not express – at least publicly; privately is another matter – the concerns that your pontificate raises. Many fear that if they speak their mind, they will be marginalized or worse.

For his part, Weinandy told Crux that he’s not concerned about consequences for his own critique. “I am more concerned,” he said, “about the good that my letter might do”. He said that the reason he chose to go public with the letter is that it “expresses the concerns of many more people than just me, ordinary people who’ve come to me with their questions and apprehensions.” Unlike the pope, Fr. Weinandy appears to understand the importance of addressing those concerns: “I wanted them to know that I listened.”

In the conclusion of his letter, Fr. Weinandy asks a question — and reaches a conclusion — that many of us are forced to confront:

I have often asked myself: “Why has Jesus let all of this happen?” The only answer that comes to mind is that Jesus wants to manifest just how weak is the faith of many within the Church, even among too many of her bishops. Ironically, your pontificate has given those who hold harmful theological and pastoral views the license and confidence to come into the light and expose their previously hidden darkness. In recognizing this darkness, the Church will humbly need to renew herself, and so continue to grow in holiness.

There seems to be no other answer. As Catholic Herald deputy editor Dan Hitchens wrote at First Things this week:

[I]n this time of anxiety, the words of St. Vincent of Lerins may offer some comfort. If a heresy spreads and acquires strength, St. Vincent says, it is “because the Lord your God does make trial of you, whether you love Him or not.” St. Paul said that “there must needs be heresies, that they who are approved may be made manifest among you.” So each doctrinal crisis, St. Vincent tells us, is a chance to renew our love for Our Lord: “If the authors of heresies are not immediately rooted up by God … [it is] that it may be apparent of each individual, how tenacious and faithful and steadfast he is in his love of the Catholic faith.”

UPDATE: Fr. Weinandy has resigned his position as consultant to the US Bishops’ Committee on Doctrine at the specific request of the USCCB following the publication of his letter.

Read the source: https://onepeterfive.com/priest-theologian-writes-corrective-letter-to-pope-after-clear-sign-from-god/

U.S. bishops ask theologian to resign after letter criticizing Pope

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By Lisa Bourne, Follow Lisa, 

November 1, 2017 (LifeSiteNews) – A former doctrine chief for the U.S. Bishops was asked to resign as their consultant after telling Pope Francis in a letter his papacy is marked by “chronic confusion,” and that the pope teaches with “a seemingly intentional lack of clarity.”

That lack of clarity “inevitably risks sinning against the Holy Spirit, the Spirit of truth,” the priest wrote.

Capuchin Father Thomas Weinandy said as well the pope’s manner “seems to demean the importance of Church doctrine.”

And he told Francis that believers are scandalized – not just by his appointment of bishops who not only “hold views counter to Christian belief but who support and even defend them” – but also by the fact he seems “silent in the face of their teaching and pastoral practice.”

As a result, Weinandy told Pope Francis, many among the faithful “are losing confidence in their supreme shepherd.”

Because of the letter, “the USCCB asked him to resign from his current position as consultant to the bishops, and he has submitted his resignation,” Catholic World Report (CWR) revealed.

“In making such a request, the USCCB, it would appear, reinforces Fr. Weinandy’s very point about fearfulness and lack of transparency” in the Church, CWR noted.

Weinandy, a current member of the Vatican’s International Theological Commission, also criticized Francis, along with some of the pope’s advisors, for calumny against those attempting to interpret Chapter 8 of his controversial exhortation Amoris Laetitia in accord with Church tradition, and also for the pope’s resentment of criticism – and the fear that has created within the episcopate.

He also told Francis his papacy has given “license and confidence” to those with “harmful theological and pastoral views,” inviting them to emerge from their previous cover of darkness.

In recognizing the darkness, Weinandy wrote, “the Church will humbly need to renew itself, and so continue to grow in holiness.”

Father Weinandy’s letter is dated July 31, the feast of St. Ignatius Loyola, founder of the pope’s Jesuit order, CRUX reports, and made public Wednesday.

After receiving a response to the letter in mid-October from Holy See Deputy Secretary of State Archbishop Giovanni Angelo Becciu, the reply dated September 7 and confirming Weinandy’s letter had made it to Pope Francis, Weinandy provided the text to Crux and other media outlets.

Weinandy was the United States Conference of Catholic Bishops’ Executive Director of the Secretariat for Doctrine and Pastoral Practices from 2005 to 2013.

He had a hand in the 2011 USCCB review of Fordham theologian Sister Elizabeth Johnson’s book Quest for the Living God, which condemned the book as “undermin[ing] the Gospel” and misrepresenting “authentic Catholic teaching on essential points.”

Pope Francis named Father Weinandy to the International Theological Commission in 2014. The Commission is the primary advisory body for the Vatican’s Congregation for the Doctrine of the Faith. Francis also awarded Weinandy the Pro Ecclesia et Pontifice medal in recognition of service to the Church in 2013.

Weinandy told CRUX he did not write his letter in any official capacity and that he alone is responsible for it. He did not want the letter associated with the USCCB or the American bishops, saying “its publication will be news to them.”

He was somewhat critical of the filial correction of Pope Francis issued in late September by a group of Catholic clergy and lay scholars.

The correction charges the pope with “the propagation of heresies effected by the apostolic exhortation Amoris Laetitia and by other words, deeds and omissions.”

Weinandy said he was not invited to sign the letter, had only heard rumors about it, and he wouldn’t have signed it if he’d been asked, stating, “I don’t think it was theologically helpful, or presented in an effective manner.”

Still, after telling the pope his July 31 letter to him was written “with love for the Church and sincere respect for your office,” and recognizing him as the Vicar of Christ, Weinandy first addressed the “chronic confusion” of the Francis pontificate, citing “the disputed Chapter 8 of Amoris Laetitia.”

“The Church turns to you in a spirit of faith, with the hope that you will guide her in love,” Weinandy told the pontiff.

“Yet, Your Holiness, a chronic confusion seems to mark your pontificate,” he said. “The light of faith, hope, and love is not absent, but too often it is obscured by the ambiguity of your words and actions.”

“I need not share my own concerns about its content,” Father Weinandy said of the exhortation’s eighth chapter. “Others, not only theologians, but also cardinals and bishops, have already done that.

“The main source of concern is the manner of your teaching,” he said. “In Amoris Laetitia, your guidance at times seems intentionally ambiguous, thus inviting both a traditional interpretation of Catholic teaching on marriage and divorce as well as one that might imply a change in that teaching.”

“To teach with such a seemingly intentional lack of clarity inevitably risks sinning against the Holy Spirit, the Spirit of truth,” he wrote. “The Holy Spirit is given to the Church, and particularly to yourself, to dispel error, not to foster it.”

Weinandy protested Pope Francis’s proclivity for insulting his critics, denouncing this as unbecoming for the pope.

“You seem to censor and even mock those who interpret Chapter 8 of Amoris Laetitia in accord with Church tradition as Pharisaic stone-throwers who embody a merciless rigorism,” he said. “This kind of calumny is alien to the nature of the Petrine ministry.”

Weinandy also made note of the fact that Francis’s closest allies also partake in this behavior, and how this suggests that his teaching does withstand examination.

“Some of your advisors regrettably seem to engage in similar actions,” added Weinandy. “Such behavior gives the impression that your views cannot survive theological scrutiny, and so must be sustained by ad hominem arguments.”

Francis’s manner  “seems to demean the importance of Church doctrine,” Weinandy said, writing to the pope, “Again and again you portray doctrine as dead and bookish, and far from the pastoral concerns of everyday life.”

“But it is precisely Christian doctrine,” he said, listing a number of the Church’s central beliefs, “that frees people from worldly ideologies and assures that they are actually preaching and teaching the authentic, life-giving Gospel.”

He went on to state, “faithful Catholics can only be disconcerted by your choice of some bishops, men who seem not merely open to those who hold views counter to Christian belief but who support and even defend them.”

“What scandalizes believers, and even some fellow bishops, is not only your having appointed such men to be shepherds of the Church, but that you also seem silent in the face of their teaching and pastoral practice,” he continued. “This weakens the zeal of the many women and men who have championed authentic Catholic teaching over long periods of time, often at the risk of their own reputations and well-being.

“As a result,” Weinandy stated, “many of the faithful, who embody the sensus fidelium, are losing confidence in their supreme shepherd.”

He told the pope his actions and words too often seem intent on weakening the unity of Body of Christ.

The final concern Weinandy addressed was transparency, reminding the pope that he’d frequently encouraged people, in particular bishops at the two Synods on the Family from which Amoris Laetitita generated, to speak their mind without fear of what the pope may think.

“But have you noticed that the majority of bishops throughout the world are remarkably silent?” Weinandy questioned. “Why is this?”

“Bishops are quick learners,” he stated, “and what many have learned from your pontificate is not that you are open to criticism, but that you resent it.”

“Many bishops are silent because they desire to be loyal to you,” Weinandy told the pope, “and so they do not express – at least publicly; privately is another matter – the concerns that your pontificate raises. Many fear that if they speak their mind, they will be marginalized or worse.”

He attributed the current climate of confusion and chaos in the Church ultimately to Christ’s desire to expose the lapse in faith within the Church at all levels.

“Why has Jesus let all of this happen?” Father Weinandy said he often asks. “The only answer that comes to mind is that Jesus wants to manifest just how weak is the faith of many within the Church, even among too many of her bishops.”

“Ironically,” he told the pope, “your pontificate has given those who hold harmful theological and pastoral views the license and confidence to come into the light and expose their previously hidden darkness. In recognizing this darkness, the Church will humbly need to renew herself, and so continue to grow in holiness.

The full text of Father Weinandy’s letter to Pope Francis

July 31, 2017
Feast of St. Ignatius of Loyola

Your Holiness,

I write this letter with love for the Church and sincere respect for your office.  You are the Vicar of Christ on earth, the shepherd of his flock, the successor to St. Peter and so the rock upon which Christ will build his Church.  All Catholics, clergy and laity alike, are to look to you with filial loyalty and obedience grounded in truth.  The Church turns to you in a spirit of faith, with the hope that you will guide her in love.

Yet, Your Holiness, a chronic confusion seems to mark your pontificate.  The light of faith, hope, and love is not absent, but too often it is obscured by the ambiguity of your words and actions.  This fosters within the faithful a growing unease.  It compromises their capacity for love, joy and peace.  Allow me to offer a few brief examples.

First there is the disputed Chapter 8 of Amoris Laetitia.  I need not share my own concerns about its content.  Others, not only theologians, but also cardinals and bishops, have already done that.  The main source of concern is the manner of your teaching.  In Amoris Laetitia, your guidance at times seems intentionally ambiguous, thus inviting both a traditional interpretation of Catholic teaching on marriage and divorce as well as one that might imply a change in that teaching.  As you wisely note, pastors should accompany and encourage persons in irregular marriages; but ambiguity persists about what that “accompaniment” actually means.  To teach with such a seemingly intentional lack of clarity inevitably risks sinning against the Holy Spirit, the Spirit of truth.  The Holy Spirit is given to the Church, and particularly to yourself, to dispel error, not to foster it.  Moreover, only where there is truth can there be authentic love, for truth is the light that sets women and men free from the blindness of sin, a darkness that kills the life of the soul.  Yet you seem to censor and even mock those who interpret Chapter 8 of Amoris Laetitia in accord with Church tradition as Pharisaic stone-throwers who embody a merciless rigorism.   This kind of calumny is alien to the nature of the Petrine ministry.  Some of your advisors regrettably seem to engage in similar actions.  Such behavior gives the impression that your views cannot survive theological scrutiny, and so must be sustained by ad hominemarguments.

Second, too often your manner seems to demean the importance of Church doctrine.  Again and again you portray doctrine as dead and bookish, and far from the pastoral concerns of everyday life.  Your critics have been accused, in your own words, of making doctrine an ideology.  But it is precisely Christian doctrine – including the fine distinctions made with regard to central beliefs like the Trinitarian nature of God; the nature and purpose of the Church; the Incarnation; the Redemption; and the sacraments – that frees people from worldly ideologies and assures that they are actually preaching and teaching the authentic, life-giving Gospel.  Those who devalue the doctrines of the Church separate themselves from Jesus, the author of truth.  What they then possess, and can only possess, is an ideology – one that conforms to the world of sin and death.

Third, faithful Catholics can only be disconcerted by your choice of some bishops, men who seem not merely open to those who hold views counter to Christian belief but who support and even defend them.  What scandalizes believers, and even some fellow bishops, is not only your having appointed such men to be shepherds of the Church, but that you also seem silent in the face of their teaching and pastoral practice.  This weakens the zeal of the many women and men who have championed authentic Catholic teaching over long periods of time, often at the risk of their own reputations and well-being.  As a result, many of the faithful, who embody the sensus fidelium, are losing confidence in their supreme shepherd.

Fourth, the Church is one body, the Mystical Body of Christ, and you are commissioned by the Lord himself to promote and strengthen her unity.  But your actions and words too often seem intent on doing the opposite.  Encouraging a form of “synodality” that allows and promotes various doctrinal and moral options within the Church can only lead to more theological and pastoral confusion.  Such synodality is unwise and, in practice, works against collegial unity among bishops.

Holy Father, this brings me to my final concern.  You have often spoken about the need for transparency within the Church.  You have frequently encouraged, particularly during the two past synods, all persons, especially bishops, to speak their mind and not be fearful of what the pope may think.  But have you noticed that the majority of bishops throughout the world are remarkably silent?  Why is this?  Bishops are quick learners, and what many have learned from your pontificate is not that you are open to criticism, but that you resent it.  Many bishops are silent because they desire to be loyal to you, and so they do not express – at least publicly; privately is another matter – the concerns that your pontificate raises.  Many fear that if they speak their mind, they will be marginalized or worse.

I have often asked myself: “Why has Jesus let all of this happen?”   The only answer that comes to mind is that Jesus wants to manifest just how weak is the faith of many within the Church, even among too many of her bishops.  Ironically, your pontificate has given those who hold harmful theological and pastoral views the license and confidence to come into the light and expose their previously hidden darkness.  In recognizing this darkness, the Church will humbly need to renew herself, and so continue to grow in holiness.

Holy Father, I pray for you constantly and will continue to do so.  May the Holy Spirit lead you to the light of truth and the life of love so that you can dispel the darkness that now hides the beauty of Jesus’ Church.

Sincerely in Christ,

Thomas G. Weinandy, O.F.M., Cap.

Read the source: https://www.lifesitenews.com/news/breaking-u.s.-bishops-ask-theologian-to-resign-after-letter-criticizing-pop

Capuchin Father Thomas Weinandy
Capuchin Father Thomas Weinandy (YouTube)
 |  NOV. 1, 2017

Following Publication of Letter to Pope, Theologian Resigns From USCCB Post

Capuchin Father Thomas Weinandy resigned as a consultant to the USCCB Committee on Doctrine as a result of the critical letter to the Holy Father.

WASHINGTON — A member of the Vatican’s International Theological Commission has resigned his position as a consultant to the U.S. Conference of Catholic Bishops’ Committee on Doctrine, following the publication of a letter written to Pope Francis asking the Pope to correct the “chronic confusion” of his pontificate, which he says “fosters within the faithful a growing unease.”

Capuchin Father Thomas Weinandy, who previously served as executive director of the USCCB’s Secretariat for Doctrine, sent the five-page letter to Pope Francis July 31, the feast of St. Ignatius of Loyola. Father Weinandy told Crux that he sent the letter after a powerful experience of discernment convinced him that “Jesus wanted me to write something” that would “be of help to Pope Francis, to the Church and to the faithful.”

In a statement released Wednesday afternoon, James Rogers, chief communications officer of the bishops’ conference, said that, “after speaking with the general secretary of the conference today, Father Thomas Weinandy, OFM, Cap., has resigned, effective immediately, from his position as consultant to the USCCB Committee on Doctrine. The work of the committee is done in support of, and in affective collegiality with, the Holy Father and the Church in the United States. Our prayers go with Father Weinandy as his service to the committee comes to a close.”

Father Weinandy’s letter, published by Crux on Wednesday, addressed five points. The priest told the Pope that his pontificate had fostered confusion; diminished the importance of doctrine in the Church’s life; appointed bishops who teach and act in harmful ways; fostered a culture of fear among bishops; and caused faithful Catholics to lose confidence in the papacy.

The letter also expressed Father Weinandy’s “love for the Church and sincere respect” for the office of the Pope. The priest expressed hope that by recognizing “darkness, the Church will humbly need to renew herself, and so continue to grow in holiness.”

Dominican Father Thomas Petri, academic dean of the Pontifical Faculty of the Immaculate Conception at the Dominican House of Studies in Washington, D.C., told CNA that Father Weinandy “is a theologian of the highest caliber” and that the “letter to His Holiness is quite obviously written with a deep filial piety and loyalty to both our Holy Father Pope Francis and to the Church.”

“There is no need to continue to litigate theological points in the public square, and so Father Weinandy says directly, but, I think, charitably, what he believes is on many people’s minds. Many priests are confronted daily by members of the lay faithful expressing confusion and concern in reports they read or hear about Pope Francis and his advisers,” Father Petri added.

Chad Pecknold, professor of theology at The Catholic University of America, agreed. Father Weinandy “is arguably the most distinguished Franciscan theologian working in the English language today,” Pecknold told CNA. “He is a theologian centered in the Church, and not at all at her outermost fringe. So his letter carries the weight of the center.”

“Rather than presume to correct, Father Weinandy describes the current situation and informs the Holy Father that what seems to many like ‘intentionally ambiguous’ teaching has led to confusion, leading some of his own advisers to publicly advance error. … There is something admirable about the impassioned plea of a son of St. Francis writing to Pope Francis, in truth and love, as a son to a father. His love for the Pope is evident throughout his appeal.”

While Pecknold called Father Weinandy’s letter “deferential,” he told CNA “it is certainly reasonable to ask whether it should have been published in the media.”

Jacob Wood, theology professor at Franciscan University of Steubenville, raised similar concerns.

“If Father Weinandy’s intention is fraternal correction, publishing his letter might not be the best way to go about it,” Wood told CNA. “It is easy for our intentions to get warped when treated in the mass media by people who don’t share the perspective of faith. There does exist some danger of scandal.”

Father Weinandy told Crux that he published the letter because it “expresses the concerns of many more people than just me, ordinary people who’ve come to me with their questions and apprehensions,” adding: “I wanted them to know that I listened.”

R.R. Reno, editor of First Things magazine and formerly a professor of theology at Creighton University, told CNA that publishing letters like Father Weinandy’s can be helpful to Catholics.

“Weinandy’s letter is an attempt to clearly state problems we face,” Reno said.

“Everyone in the Church has a role — priests, laity and bishops — and each of us is going to have to make a discernment how best to serve the Church in the current climate. We have to discuss how to move forward in this pontificate as loyal members of the Church,” he said, adding that Father Weinandy’s letter is a helpful catalyst for such discussion.

Reno also said that publicizing letters like Father Weinandy’s “aids people who are in positions of responsibility” in the Church, “providing some support for those who want to address the challenges the Church is facing.”

Cardinal Daniel DiNardo, president of the USCCB, issued a statement Wednesday afternoon “on the nature of dialogue within the Church,” which he said was occasioned by the publication of Father Weinandy’s letter and his resignation. Cardinal DiNardo said that theological debates are often the subject of media attention, which “is to be expected and is often good.”

Cardinal DiNardo added that theologians and bishops should make every effort to interpret the Holy Father’s teaching charitably and that all Catholics should “acknowledge that legitimate differences exist” among Catholics “and that it is the work of the Church, the entire Body of Christ, to work towards an ever-growing understanding of God’s truth.”

Capuchin Father Charles Sammons told CNA that he lived with Father Weinandy in 2015.

“I experienced Father Thomas as an uncomplicated and earnest person who simply loved the Lord and his Church and didn’t seem to have many concerns apart from that. I remarked to myself more than once that this seemed like a blessed way to live,” Father Sammons told CNA.

Father Sammons said that time with Father Weinandy “had been given to me as a grace of good example for my own religious life as a Capuchin friar.”

Read the source: http://www.ncregister.com/daily-news/following-publication-of-letter-to-pope-theologian-resigns-from-usccb-

Theologian resigns from USCCB committee after publishing letter to Pope Francis

Pope Francis at the General Audience in St. Peter’s Square, Oct. 25, 2017. Credit: Daniel Ibanez/CNA.

.- A member of the Vatican’s International Theological Commission has resigned his position as a consultant to the USCCB’s Committee on Doctrine, following the publication of a letter written to Pope Francis asking the Pope to correct the “chronic confusion” of his pontificate, which he says “fosters within the faithful a growing unease.”

Father Thomas Weinandy, OFM, Cap., who previously served as Executive Director of the USCCB’s Secretariat for Doctrine, sent the five-page letter to Pope Francis July 31, the feast of St. Ignatius of Loyola. Weinandy told Crux that he sent the letter after a powerful experience of discernment convinced him that “Jesus wanted me to write something” that would “be of help to Pope Francis, to the Church, and to the faithful.”

In a statement released Wednesday afternoon, James Rogers, Chief Communications Officer of the USCCB, said that “after speaking with the General Secretary of the Conference today, Father Thomas Weinandy, OFM, Cap., has resigned, effective immediately, from his position as consultant to the USCCB Committee on Doctrine. The work of the Committee is done in support of, and in affective collegiality with, the Holy Father and the Church in the United States. Our prayers go with Father Weinandy as his service to the Committee comes to a close.”

Weinandy’s letter, published by Crux on Wednesday, addressed five points. Weinandy told the Pope that his pontificate had fostered confusion, diminished the importance of doctrine in the Church’s life, appointed bishops who teach and act in harmful ways, fostered a culture of fear among bishops, and caused faithful Catholics to lose confidence in the papacy.

The letter also expressed Weinandy’s “love for the Church and sincere respect” for the office of the Pope. The priest expressed hope that by recognizing “darkness, the Church will humbly need to renew herself, and so continue to grow in holiness.”

Father Thomas Petri, OP, academic dean of the Pontifical Faculty of the Immaculate Conception at the Dominican House of Studies in Washington, DC, told CNA that Weinandy “is a theologian of the highest caliber,” and that the “letter to His Holiness is quite obviously written with a deep filial piety and loyalty to both our Holy Father Pope Francis and to the Church.”

“There is no need to continue to litigate theological points in the public square and so Father Weinandy says directly but, I think, charitably what he believes is on many people’s minds. Many priests are confronted daily by members of the lay faithful expressing confusion and concern in reports they read or hear about Pope Francis and his advisors,” Petri added.

Chad Pecknold, professor of theology at the Catholic University of America, agreed. Weinandy “is arguably the most distinguished Franciscan theologian working in the English language today,” Pecknold told CNA. “He is a theologian centered in the Church, and not at all at her outermost fringe. So his letter carries the weight of the center.”

“Rather than presume to correct, Father Weinandy describes the current situation, and informs the Holy Father that what seems to many like ‘intentionally ambiguous’ teaching has led to confusion, leading some of his own advisors to publicly advance error….There is something admirable about the impassioned plea of a son of St. Francis writing to Pope Francis, in truth and love, as a son to a father. His love for the pope is evident throughout his appeal.”

While Pecknold called Weinandy’s letter “deferential,” he told CNA “it is certainly reasonable to ask whether it should have been published in the media.”

Jacob Wood, theology professor at Franciscan University of Steubenville, raised similar concerns. “If Father Weinandy’s intention is fraternal correction, publishing his letter might not be the best way to go about it,” Wood told CNA. “It is easy for our intentions to get warped when treated in the mass media by people who don’t share the perspective of faith. There does exist some danger of scandal.”

Weinandy told Crux that he published the letter because it “expresses the concerns of many more people than just me, ordinary people who’ve come to me with their questions and apprehensions,” adding: “I wanted them to know that I listened.”

RR Reno, editor of First Things magazine, and formerly a professor of theology at Creighton University, told CNA that publishing letters like Weinandy’s can be helpful to Catholics.

“Weinandy’s letter is an attempt to clearly state problems we face,” Reno said.

“Everyone in the Church has a role – priests, laity, and bishops – and each of us is going to have to make a discernment about how best to serve the Church in the current climate. We have to discuss how to move forward in this pontificate as loyal members of the Church,” he said, adding that Weinandy’s letter is a helpful catalyst for such discussion.

Reno also said that publicizing letters like Weinandy’s “aids people who are in positions of responsibility,” in the Church, “providing some support for those who want to address the challenges the Church is facing.”

Cardinal Daniel DiNardo, president of the USCCB, issued a statement Wednesday afternoon, “on the nature of dialogue within the Church,”which he said was occasioned by the publication of Weinandy’s letter and his resignation. DiNardo said that theological debates are often the subject of media attention, which “is to be expected and is often good.”

DiNardo added that theologians and bishops should make every effort to interpret the Holy Father’s teaching charitably, and that all Catholics should “acknowledge that legitimate differences exist” among Catholics, “and that it is the work of the Church, the entire body of Christ, to work towards an ever-growing understanding of God’s truth.”

Father Charles L. Sammons, OFM Cap, told CNA that he lived with Weinandy in 2015. “I experienced Fr. Thomas as an uncomplicated and earnest person who simply loved the Lord and his Church, and didn’t seem to have many concerns apart from that. I remarked to myself more than once that this seemed like a blessed way to live,” Sammons told CNA.

Sammons said that time with Weinandy “had been given to me as a grace of good example, for my own religious life as a Capuchin friar.”

Read the source: https://www.catholicnewsagency.com/news/theologian-resigns-from-usccb-committee-after-publishing-letter-to-pope-francis-80390

OUSTED FR. WEINANDY EXPLAINS WHY HE WROTE THE POPE

by Christine Niles, M.St. (Oxon.), J.D.  •  ChurchMilitant.com  •  November 2, 2017

“I considered it an apostolic mandate”

DETROIT (ChurchMilitant.com) – Ousted priest Fr. Thomas Weinandy, who was asked by the U.S. bishops to resign from the International Theological Commission for his letter criticizing Pope Francis (reproduced in full below), has offered an explanation for his actions.

Wednesday, James Rogers, Chief Communications Officer for the U.S. Conference of Catholic Bishops (USCCB) issued a statement announcing Weinandy’s resignation:

After speaking with the General Secretary of the Conference today, Father Thomas Weinandy, O.F.M., Cap., has resigned, effective immediately, from his position as consultant to the USCCB Committee on Doctrine. The work of the Committee is done in support of, and in affective collegiality with, the Holy Father and the Church in the United States. Our prayers go with Father Weinandy as his service to the Committee comes to a close.

Since the announcement, thousands of Catholics have expressed outrage over what they see as the strongarming of a faithful priest for expressing respectful disagreement with the Holy Father. The vast majority of tweets posted in response to the USCCB are negative.

 

Michael Hichborn of the Lepanto Institute reports that although the USCCB was swift to penalize Weinandy, it has done nothing about a public promoter of Planned Parenthood, Jessica Garrels, who remains on its payroll to this day.

Father Weinandy himself has explained his inspiration for writing the letter to the Holy Father. Published Wednesday in L’Espresso under Vaticanista Sandro Magister’s column, the ousted Franciscan began: “Last May I was in Rome for an International Theological Commission meeting,” going further to explain that he had been “praying about the present state of the Church and the anxieties I had about the present Pontificate.”

“I was beseeching Jesus and Mary, St. Peter and all of the saintly popes who are buried there to do something to rectify the confusion and turmoil within the Church today, a chaos and an uncertainty that I felt Pope Francis had himself caused,” he continued. “I was also pondering whether or not I should write and publish something expressing my concerns and anxiety.”

He awoke the following night at 1:15 in the morning and went for a brief walk outside. On returning, he prayed to God:

If you want me to write something, you have to give me a clear sign. This is what the sign must be. Tomorrow morning I am going to Saint Mary Major’s to pray and then I am going to Saint John Lateran.  After that I am coming back to Saint Peter’s to have lunch with a seminary friend of mine. During that interval, I must meet someone that I know but have not seen in a very long time and would never expect to see in Rome at this time. That person cannot be from the United States, Canada or Great Britain.  Moreover, that person has to say to me in the course of our conversation, “Keep up the good writing.”

He did all of the above the next day, and then met up with a seminarian friend for lunch. By that time he was no longer thinking about his prayer from the night before.

However, towards the end of the meal an archbishop appeared between two parked cars right in front of our table (we were sitting outside).  I had not seen him for over twenty years, long before he became an archbishop.  We recognized one another immediately.  What made his appearance even more unusual was that, because of his recent personal circumstances, I would never have expected to see him in Rome or anywhere else, other than in his own archdiocese.  (He was from none of the above mentioned countries.)  We spoke about his coming to Rome and caught up on what we were doing.  I then introduced him to my seminarian friend.  He said to my friend that we had met a long time ago and that he had, at that time, just finished reading my book on the immutability of God and the Incarnation.  He told my friend that it was an excellent book, that it helped him sort out the issue, and that my friend should read the book.  Then he turned to me and said: “Keep up the good writing.”

In spite of his shock over the clear sign, he knew what he must do. “But there was no longer any doubt in my mind that Jesus wanted me to write something,” Weinandy wrote. “I also think it significant that it was an Archbishop that Jesus used.  I considered it an apostolic mandate.”

Father Weinandy’s letter appears in full here:

July 31, 2017

Feast of St. Ignatius of Loyola

Your Holiness,

I write this letter with love for the Church and sincere respect for your office.  You are the Vicar of Christ on earth, the shepherd of his flock, the successor to St. Peter and so the rock upon which Christ will build his Church.  All Catholics, clergy and laity alike, are to look to you with filial loyalty and obedience grounded in truth.  The Church turns to you in a spirit of faith, with the hope that you will guide her in love.

Yet, Your Holiness, a chronic confusion seems to mark your pontificate.  The light of faith, hope, and love is not absent, but too often it is obscured by the ambiguity of your words and actions.  This fosters within the faithful a growing unease.  It compromises their capacity for love, joy and peace.  Allow me to offer a few brief examples.

First there is the disputed Chapter 8 of Amoris Laetitia.  I need not share my own concerns about its content.  Others, not only theologians, but also cardinals and bishops, have already done that.  The main source of concern is the manner of your teaching.  In Amoris Laetitia, your guidance at times seems intentionally ambiguous, thus inviting both a traditional interpretation of Catholic teaching on marriage and divorce as well as one that might imply a change in that teaching.  As you wisely note, pastors should accompany and encourage persons in irregular marriages; but ambiguity persists about what that “accompaniment” actually means.  To teach with such a seemingly intentional lack of clarity inevitably risks sinning against the Holy Spirit, the Spirit of truth.  The Holy Spirit is given to the Church, and particularly to yourself, to dispel error, not to foster it.  Moreover, only where there is truth can there be authentic love, for truth is the light that sets women and men free from the blindness of sin, a darkness that kills the life of the soul.  Yet you seem to censor and even mock those who interpret Chapter 8 of Amoris Laetitia in accord with Church tradition as Pharisaic stone-throwers who embody a merciless rigorism.   This kind of calumny is alien to the nature of the Petrine ministry.  Some of your advisors regrettably seem to engage in similar actions.  Such behavior gives the impression that your views cannot survive theological scrutiny, and so must be sustained by ad hominemarguments.

Second, too often your manner seems to demean the importance of Church doctrine.  Again and again you portray doctrine as dead and bookish, and far from the pastoral concerns of everyday life.  Your critics have been accused, in your own words, of making doctrine an ideology.  But it is precisely Christian doctrine – including the fine distinctions made with regard to central beliefs like the Trinitarian nature of God; the nature and purpose of the Church; the Incarnation; the Redemption; and the sacraments – that frees people from worldly ideologies and assures that they are actually preaching and teaching the authentic, life-giving Gospel.  Those who devalue the doctrines of the Church separate themselves from Jesus, the author of truth.  What they then possess, and can only possess, is an ideology – one that conforms to the world of sin and death.

Third, faithful Catholics can only be disconcerted by your choice of some bishops, men who seem not merely open to those who hold views counter to Christian belief but who support and even defend them.  What scandalizes believers, and even some fellow bishops, is not only your having appointed such men to be shepherds of the Church, but that you also seem silent in the face of their teaching and pastoral practice.  This weakens the zeal of the many women and men who have championed authentic Catholic teaching over long periods of time, often at the risk of their own reputations and well-being.  As a result, many of the faithful, who embody the sensus fidelium, are losing confidence in their supreme shepherd.

Fourth, the Church is one body, the Mystical Body of Christ, and you are commissioned by the Lord himself to promote and strengthen her unity.  But your actions and words too often seem intent on doing the opposite.  Encouraging a form of “synodality” that allows and promotes various doctrinal and moral options within the Church can only lead to more theological and pastoral confusion.  Such synodality is unwise and, in practice, works against collegial unity among bishops.

Holy Father, this brings me to my final concern.  You have often spoken about the need for transparency within the Church.  You have frequently encouraged, particularly during the two past synods, all persons, especially bishops, to speak their mind and not be fearful of what the pope may think.  But have you noticed that the majority of bishops throughout the world are remarkably silent?  Why is this?  Bishops are quick learners, and what many have learned from your pontificate is not that you are open to criticism, but that you resent it.  Many bishops are silent because they desire to be loyal to you, and so they do not express – at least publicly; privately is another matter – the concerns that your pontificate raises.  Many fear that if they speak their mind, they will be marginalized or worse.

I have often asked myself: “Why has Jesus let all of this happen?”   The only answer that comes to mind is that Jesus wants to manifest just how weak is the faith of many within the Church, even among too many of her bishops.  Ironically, your pontificate has given those who hold harmful theological and pastoral views the license and confidence to come into the light and expose their previously hidden darkness.  In recognizing this darkness, the Church will humbly need to renew herself, and so continue to grow in holiness.

Holy Father, I pray for you constantly and will continue to do so.  May the Holy Spirit lead you to the light of truth and the life of love so that you can dispel the darkness that now hides the beauty of Jesus’ Church.

Sincerely in Christ,

Thomas G. Weinandy, O.F.M., Cap.

We rely on you to support our news reporting. Please donate today.
Christine Niles, M.St. (Oxon.), J.D.

Christine Niles is executive producer and editor-in-chief at ChurchMilitant.com. Follow Christine on Twitter: @ChristineNiles1

Read the source: https://www.churchmilitant.com/news/article/ousted-fr.-weinandy-explains-why-he-wrote-the-pope

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U.S. Bishop Rene Henry Gracida joins correction of Pope Francis for ‘propagating heresies’  http://www.pagadiandiocese.org/2017/09/25/u-s-bishop-rene-henry-gracida-joins-correction-of-pope-francis-for-propagating-heresies/

Cardinal Raymond Burke: Church divisions show urgent need for clarity http://www.pagadiandiocese.org/2017/09/24/cardinal-raymond-burke-church-divisions-show-urgent-need-for-clarity/

Catholic Clergy & Scholars Issue “Filial Correction” to Pope Francis Against “Propagation of Heresies” http://www.pagadiandiocese.org/2017/09/23/catholic-clergy-scholars-issue-filial-correction-to-pope-francis-against-propagation-of-heresies/

CARDINAL GERHARD MÜLLER HINTS THAT FRANCIS PONTIFICATE LACKS THEOLOGICAL RIGOR  http://www.pagadiandiocese.org/2017/09/22/cardinal-gerhard-muller-hints-that-francis-pontificate-lacks-theological-rigor/

Cardinal Raymond Burke Outlines Formal Correction of Pope Francis’ Teaching  http://www.pagadiandiocese.org/2017/08/18/cardinal-raymond-burke-outlines-formal-correction-of-pope-francis-teaching/

Archbishop Fernández Defends ‘Amoris Laetitia’ From Its Critics: Fornicating in self-defense  http://www.pagadiandiocese.org/2017/08/22/archbishop-fernandez-defends-amoris-laetitia-from-its-critics-fornicating-in-self-defense/

The Flawed Strategy Behind Amoris Laetitia’s Pope Francis Apostolic Exhortation http://www.pagadiandiocese.org/2017/08/18/the-flawed-strategy-behind-amoris-laetitias-pope-francis-apostolic-exhortation/

The plot against Pope Francis: It is no secret in Rome that several cardinals want Francis to step down http://www.pagadiandiocese.org/2017/03/10/the-plot-against-pope-francis-it-is-no-secret-in-rome-that-several-cardinals-want-francis-to-step-down/

Pope Benedict XVI: A ‘capsizing’ church needs courageous bishops  http://www.pagadiandiocese.org/2017/07/19/pope-benedict-xvi-a-capsizing-church-needs-courageous-bishops/

Pope Francis’ Amoris Laetitia and the Four Last Things http://www.pagadiandiocese.org/2017/06/20/pope-francis-amoris-laetitia-and-the-four-last-things/

Pope Benedict XVI says Church is ‘on the verge of capsizing’ http://www.pagadiandiocese.org/2017/07/16/pope-benedict-xvi-says-church-is-on-the-verge-of-capsizing/

POLISH BISHOPS: NO COMMUNION FOR CIVILLY REMARRIED  http://www.pagadiandiocese.org/2017/06/09/polish-bishops-no-communion-for-civilly-remarried/

POPE FRANCIS: NO COMMUNION FOR DIVORCED AND REMARRIED – Papal clarification sheds light on hot-button topic arising from latest exhortation “Amoris Laetitia” http://www.pagadiandiocese.org/2016/04/12/pope-francis-no-communion-for-divorced-and-remarried-papal-clarification-sheds-light-on-hot-button-topic-arising-from-latest-exhortation-amoris-laetitia/

DISMISSED VATICAN DOCTRINE CHIEF CARDINAL MUELLER CRITICIZES POPE FRANCIS  http://www.pagadiandiocese.org/2017/07/09/dismissed-vatican-doctrine-chief-cardinal-mueller-criticizes-pope-francis/

CARDINAL GERHARD MÜLLER: SPEAKS OUT ON SACRILEGIOUS COMMUNION  http://www.pagadiandiocese.org/2017/06/22/cardinal-gerhard-muller-speaks-out-on-sacrilegious-communion/

Cardinal Gerhard Müller: Bishops should not give ‘contradictory interpretations’ of doctrine http://www.pagadiandiocese.org/2017/02/19/cardinal-gerhard-muller-bishops-should-not-give-contradictory-interpretations-of-doctrine/

The Church is now in a full-blown civil war over doctrine http://www.pagadiandiocese.org/2017/02/16/the-church-is-now-in-a-full-blown-civil-war-over-doctrine/

‘It gives the feeling of a schism’: EWTN panel analyzes current ‘disaster’ in the Church  by Amoris Laetitia  http://www.pagadiandiocese.org/2017/02/17/it-gives-the-feeling-of-a-schism-ewtn-panel-analyzes-current-disaster-in-the-church-by-amoris-laetitia/

VATICAN’S TOP CANONIST: CIVILLY REMARRIED CAN RECEIVE SACRAMENTS   http://www.pagadiandiocese.org/2017/02/15/vaticans-top-canonist-civilly-remarried-can-receive-sacraments/

Vatican doctrine chief Cardinal Gerhard Ludwig Müller rebukes bishops using Amoris to justify ‘mortal sin’ of adultery  http://www.pagadiandiocese.org/2017/02/01/vatican-doctrine-chief-cardinal-gerhard-ludwig-muller-rebukes-bishops-using-amoris-to-justify-mortal-sin-of-adultery/

What History May Tell Us About Amoris Laetitia?  http://www.pagadiandiocese.org/2017/01/26/what-history-may-tell-us-about-amoris-laetitia/

Global priests’ movement urges Pope Francis to answer 4 Cardinals: ‘A clarification is clearly needed’ http://www.pagadiandiocese.org/2017/02/01/global-priests-movement-urges-pope-francis-to-answer-4-cardinals-a-clarification-is-clearly-needed/

Maltese Catholics rebuke ‘abominable’ Communion guidelines in stinging full-page ad  http://www.pagadiandiocese.org/2017/01/31/maltese-catholics-rebuke-abominable-communion-guidelines-in-stinging-full-page-ad/

DUBIA CARDINAL CARLO CAFFARRA BREAKS HIS SILENCE  http://www.pagadiandiocese.org/2017/01/16/dubia-cardinal-carlo-caffarra-breaks-his-silence/

Catholic Teaching on Marriage and Communion is Unambiguous http://www.pagadiandiocese.org/2016/12/14/catholic-teaching-on-marriage-and-communion-is-unambiguous/

Cardinal Burke Corrects Errors of Papal Defenders; De Mattei Sets Historical Stage for Confrontation http://www.pagadiandiocese.org/2016/12/16/cardinal-burke-corrects-errors-of-papal-defenders-de-mattei-sets-historical-stage-for-confrontation/

CARDINALS SEEK CLARITY FROM POPE FRANCIS ABOUT “AMORIS LAETITIA” http://www.pagadiandiocese.org/2016/11/15/cardinals-seek-clarity-from-pope-francis-about-amoris-laetitia/

CARDINAL RAYMOND BURKE REPEATS: ‘AMORIS LAETITIA’ NOT MAGISTERIAL http://www.pagadiandiocese.org/2016/11/16/cardinal-raymond-burke-repeats-amoris-laetitia-not-magisterial/

Updated: Who are these four cardinals who wrote the ‘dubia’ to the Pope? http://www.pagadiandiocese.org/2016/11/25/updated-who-are-these-four-cardinals-who-wrote-the-dubia-to-the-pope/

CARDINAL RAYMOND BURKE: PAPAL CLARIFICATION OR DISUNITY  http://www.pagadiandiocese.org/2016/11/17/cardinal-raymond-burke-papal-clarification-or-disunity/

CARDINAL GERHARD MÜLLER: NO CORRECTION OF THE POPE  http://www.pagadiandiocese.org/2017/01/09/cardinal-gerhard-muller-no-correction-of-the-pope/

Pope Francis: Everything in Amoris Laetitia was supported by the synod  http://www.pagadiandiocese.org/2016/12/08/pope-francis-everything-in-amoris-laetitia-was-supported-by-the-synod/

CARDINAL GERHARD MÜLLER AFFIRMS CHURCH TEACHING ON MARRIAGE: “Amoris Laetitia” must be read in light of traditional doctrine and discipline http://www.pagadiandiocese.org/2016/12/02/cardinal-gerhard-muller-affirms-church-teaching-on-marriage-amoris-laetitia-must-be-read-in-light-of-traditional-doctrine-and-discipline/

San Diego Bishop Robert McElroy to priests: Embrace ‘LGBT families’, give Communion to ‘remarried’ http://www.pagadiandiocese.org/2016/11/29/san-diego-bishop-robert-mcelroy-to-priests-embrace-lgbt-families-give-communion-to-remarried/

Vatican Chief of Sacraments: No pope can change divine law on Communion http://www.pagadiandiocese.org/2016/11/21/vatican-chief-of-sacraments-no-pope-can-change-divine-law-on-communion/

HEAD OF VATICAN COURT: CARDINAL RAYMOND BURKE COULD BE STRIPPED OF RED HAT  http://www.pagadiandiocese.org/2016/11/29/head-of-vatican-court-cardinal-raymond-burke-could-be-stripped-of-red-hat/

Staunch Dubia Opponent Msgr. Pio Vito Pinto on Famous List of Freemasons and who redoubles his rebuke of the four Cardinals http://www.pagadiandiocese.org/2016/12/04/staunch-dubia-opponent-msgr-pio-vito-pinto-on-famous-list-of-freemasons-and-who-redoubles-his-rebuke-of-the-four-cardinals/

Amoris Laetitia: The Controversies Explained http://www.pagadiandiocese.org/2016/12/05/amoris-laetitia-the-controversies-explained/

Time to choose sides in the civil war over Amoris Laetitia says Catholic academic http://www.pagadiandiocese.org/2016/12/06/time-to-choose-sides-in-the-civil-war-over-amoris-laetitia-says-catholic-academic/

BISHOP ATHANASIUS SCHNEIDER: SCHISM IS ALREADY HERE  http://www.pagadiandiocese.org/2016/12/07/bishop-athanasius-schneider-schism-is-already-here/

Church Leaders Respond to the ‘Dubia’ http://www.pagadiandiocese.org/2016/12/07/church-leaders-respond-to-the-dubia/

23 SCHOLARS SIGN STATEMENT IN SUPPORT OF FOUR CARDINALS AND DUBIA http://www.pagadiandiocese.org/2016/12/10/23-scholars-sign-statement-in-support-of-four-cardinals-and-dubia/

THREE MORE DIOCESES: NO COMMUNION FOR DIVORCED AND CIVILLY REMARRIED  http://www.pagadiandiocese.org/2016/12/14/three-more-dioceses-no-communion-for-divorced-and-civilly-remarried/

African Cardinal Wilfrid Napier: If we allow Communion for adulterers, what about our polygamists? http://www.pagadiandiocese.org/2017/01/11/african-cardinal-wilfrid-napier-if-we-allow-communion-for-adulterers-what-about-our-polygamists/

HOW DOES THE CHURCH CORRECT THE SERIOUS ERROR OF A POPE? http://www.pagadiandiocese.org/2016/11/27/how-does-the-church-correct-the-serious-error-of-a-pope/

Pope Francis encourages the integration of the divorced in the Church: Apostolic Exhortation Amoris Laetitia (Latin for ‘Joy of Love’) was presented http://www.pagadiandiocese.org/2016/04/08/pope-francis-encourages-the-integration-of-the-divorced-in-the-church-apostolic-exhortation-amoris-laetitia-latin-for-joy-of-love-was-presented/

POPE FRANCIS RELEASES FINAL WORDS ON SYNOD: ‘AMORIS LAETITIA’ – Reaffirms Church teaching on marriage  http://www.pagadiandiocese.org/2016/04/08/pope-francis-releases-final-words-on-synod-amoris-laetitia-reaffirms-church-teaching-on-marriage/

CARDINAL RAYMOND BURKE: KEY TO INTERPRETING ‘AMORIS LAETITIA’ IS IN LIGHT OF CHURCH DOGMA AND DISCIPLINE http://www.pagadiandiocese.org/2016/04/12/cardinal-raymond-burke-key-to-interpreting-amoris-laetitia-is-in-light-of-church-dogma-and-discipline/

Defenses of Pope Francis’ Apostolic Exhortation “Amoris Laetitia” http://www.pagadiandiocese.org/2016/04/13/defenses-of-pope-francis-apostolic-exhortation-amoris-laetitia/

What has Pope Francis given us in “Amoris Laetitia”? http://www.pagadiandiocese.org/2016/04/12/what-has-pope-francis-given-us-in-amoris-laetitia/

VIDEO — Cardinal Christoph Schönborn: ‘Amoris Laetitia’ Needs Serious Theological Discussion http://www.pagadiandiocese.org/2016/04/12/video-cardinal-christoph-schonborn-amoris-laetitia-needs-serious-theological-discussion/

Amoris Laetitia: All Things to All Men http://www.pagadiandiocese.org/2016/04/12/amoris-laetitia-all-things-to-all-men/

Father Spadaro: Amoris Laetitia Is a Jesuit Document http://www.pagadiandiocese.org/2016/04/12/father-spadaro-amoris-laetitia-is-a-jesuit-document/

THE DOWNLOAD—‘AMORIS LAETITIA’ AND THE NEED FOR CLARITY http://www.pagadiandiocese.org/2016/05/02/the-download-amoris-laetitia-and-the-need-for-clarity/

IGNORING CONTEXT IN POPE FRANCIS’ “AMORIS LAETITIA” EXHORTATION LEADS TO SACRILEGIOUS COMMUNION http://www.pagadiandiocese.org/2016/05/03/ignoring-context-in-pope-francis-amoris-laetitia-exhortation-leads-to-sacrilegious-communion/

VATICAN DOCTRINAL CHIEF CARDINAL GERHARD MULLER: ‘AMORIS LAETITIA’ ISN’T CHANGING CHURCH DISCIPLINE http://www.pagadiandiocese.org/2016/05/05/vatican-doctrinal-chief-cardinal-gerhard-muller-amoris-laetitia-isnt-changing-church-discipline/

The Family Synod’s Final Report is Out in English, and It’s Remarkably Strong  http://www.pagadiandiocese.org/2015/12/15/the-family-synods-final-report-is-out-in-english-and-its-remarkably-strong/

Pope Emeritus Benedict XVI breaks silence: speaks of ‘deep crisis’ facing Church post-Vatican II http://www.pagadiandiocese.org/2016/03/16/pope-emeritus-benedict-xvi-breaks-silence-speaks-of-deep-crisis-facing-church-post-vatican-ii/

Cardinal Robert Sarah: “God is disappearing from society… no one is interested in God”

Mic’d Up – Family Synod Aftermath, Part 1

Mic’d Up: Eurocentrism – Family Synod Aftermath, Part II

The Worthy Reception of the Eucharist Neglected at the Family Synod

Pope Francis celebrates Mass to mark the end of the Synod on the Family & Top 7 Proposals

Bishop Athanasius Schneider reaction to Family Synod: Door to communion for divorced and remarried officially kicked open

Family Synod Speaker Dr. Anca-Maria Cernea: Don’t fear media attacks

The Vortex: Benedict’s Fingerprints

Unclear Final Family Synod Document leads to disagreement and division

Pope Francis: Synod was about affirming family, indissoluble marriage

Pope Francis addresses Synod of Bishops on the Family at Conclusion

As Family Synod closes, Pope Francis reminds ‘Jesus believes in us than we believe in ourselves’

Pope Francis’ Homily at Closing Mass of Synod on the Family

Pope Francis’ Angelus Address at St. Peter’s Square on Family Synod 2015

Conclusion of the Family Synod 2015: Cardinals and Bishops reacts

Family Synod 2015 Concludes: The latest on the conclusion of the 2015 Synod on the Family

Breaking: Final Family Synod 2015 Showdown Report

Final Relatio 2015 on the Family Synod: An opening for communion to divorced and remarried

Final Relatio 2015 on the Family: Gay propaganda absent

Synod on the Family also looks into persecution of families by ISIS

Analysis: Christians oppressed for their faith by the Islamic Groups

Cardinal Daniel DiNardo: The Church needs to do a better job forming faithful families

Cardinals: The family Synod document expresses the consensus of great majority of the assembly

Pope Francis creates new dicastery for the family

Cardinal Oswald Gracias sheds light on the final stage of the Synod on the Family

Ten Bishops have final say on Family Synod Document

Misleading language in Synod Reports

Family Synod Father: Certain proposals were ‘artificially conceived to destroy the family’

Bishop Athanasius Schneider: Family Synod seems to push anti-family agenda

The Vortex: Listening Closely

Archbishop Charles Chaput: Shelve ‘intrinsically disordered’ in reference to homosexuality

Archbishop Oswald Gomez emphasizes unity of doctrine and practice

Pope Francis is now effectively at war with the Vatican

Is the Synodal Church a Gnostic Church?

Pope Francis seeks ‘healthy decentralization’

Cardinal George Pell rejects ‘continental Catholicism’

Cardinal Wilfrid Napier drops bomb on political correctness

Cardinal Wilfrid Napier on the Synod: Things are different this time around

Cardinal Urosa: ‘The moral teaching of the Church is the same everywhere’

Denver Archbishop Samuel Aquila: Would German Bishops side with Henry VIII or Thomas More?

Archbishop Samuel Aquila: ‘Kasper Proposal’ would undermine sacrifices of Sts. Fisher & More

Archbishop Gadecki: Gender Ideology is worse than Marxism

Lay Doctor warns Synod Fathers about ‘Cultural Marxism’