These Last Days News - January 3, 2018
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Kazakhstan Bishops Call Communion for Remarried “Alien to the Entire Tradition of the Catholic and Apostolic Faith”...

"The Eternal Father has given mankind a set of rules, and in discipline they must be obeyed.  It behooves Me to say that My heart is torn by the actions, the despicable actions, of My clergy.  I unite, as your God, man and woman into the holy state of matrimony.  And what I have bound together no man must place asunder.  And what do I see but broken homes, marriages dissolved through annulments! It has scandalized your nation, and it is scandalizing the world.  Woe to the teachers and leaders who scandalize the sheep!" - Jesus, May 3, 1978

The above Messages from Our Lady were given to Veronica Lueken at Bayside, New York. Read more

OnePeterFive.com reported on August 30, 2017:

by Matthew Cullinan Hoffman

Almost exactly a year after they issued a call for prayer that the pope would uphold Catholic teaching on marriage, three bishops from Kazakhstan — Tomash Peta, Metropolitan Archbishop of the archdiocese of Saint Mary in Astana, Jan Pawel Lenga, Archbishop-Bishop emeritus of Karaganda, and Athanasius Schneider, Auxiliary Bishop of the archdiocese of Saint Mary in Astana — have issued a new statement, saying that any change in sacramental discipline that would allow Catholic divorcees living in new sexual unions to receive Holy Communion is “alien to the entire Tradition of the Catholic and Apostolic faith”.

One year ago this month, these same bishops issued a joint statementurging the faithful to pray that Pope Francis would “confirm the unchanging praxis of the Church with regard to the truth of the indissolubility of marriage.”

As 1P5 reported last January:

The statement, issued on January 18th, the Feast of the Chair of St. Peter, is much more than a solicitation to storm heaven. The bishops document their concerns with “published norms” for the “application and interpretations” of Amoris Laetitia “whereby the divorced who have attempted civil marriage with a new partner, notwithstanding the sacramental bond by which they are joined to their legitimate spouse, are admitted to the sacraments of Penance and the Eucharist without fulfilling the duty, established by God, of ceasing to violate the bond of their existing sacramental marriage.”

The bishops assert that “Pastors of the Church who tolerate or authorize, even in individual or exceptional cases,  the reception of the sacrament of the Eucharist by the divorced and so-called “remarried,” without their being clothed in the ‘wedding garment,’… are complicit in this way with a continual offense against the sacramental bond of marriage, the nuptial bond between Christ and the Church and the nuptial bond between Christ and the individual soul who receives his Eucharistic Body.”

Making mention of particular churches that have issued pastoral guidelines for the implementation of Amoris Laetitia along such lines, the bishop say that such guidelines “contradict the universal tradition of the Catholic Church, which by means of an uninterrupted Petrine Ministry of the Sovereign Pontiffs has always been faithfully kept, without any shadow of doubt or of ambiguity, either in its doctrine or its praxis, in that which concerns the indissolubility of marriage.”

Pope Francis did not, however, respond to their insistence that “only the voice of the Supreme Pastor of the Church can definitively impede a situation where in the future, the Church of our time is described with the following expression: ‘all the world groaned and noticed with amazement that it has in practice accepted divorce'”. Instead, he chose to add his confirmation of the permissive interpretation in the guidelines of the bishops of Buenos Aires to the official acts of the Holy See — a decision that Cardinal Coccopalmerio, President of the Pontifical Council for Legislative Texts, said makes it a part of the pope’s “authentic magisterium.”

In their new statement, issued on the Feast of the Holy Family (Dec. 31), the Kazakhstani bishops do not specifically mention the recent actions of the pope, but nevertheless warn that “The admission of so-called ‘divorced and remarried’ faithful to Holy Communion, which is the highest expression of the unity of Christ the Spouse with His Church, means in practice a way of approving or legitimizing divorce, and in this meaning a kind of introduction of divorce in the life of the Church.” Further, they say, the new norms being implemented by bishops in various parts of the world (in line with the pope’s support of the Buenos Aires bishops) represent “a matter of spreading the ‘plague of divorce’ even in the life of the Church, when the Church, instead, because of her unconditional fidelity to the doctrine of Christ, should be a bulwark and an unmistakable sign of contradiction against the plague of divorce which is every day more rampant in civil society.”

The bishops go on to explain the gravity of the shift in direction from the Vatican:

Unequivocally and without admitting any exception Our Lord and Redeemer Jesus Christ solemnly reaffirmed God’s will regarding the absolute prohibition of divorce. An approval or legitimation of the violation of the sacredness of the marriage bond, even indirectly through the mentioned new sacramental discipline, seriously contradicts God’s express will and His commandment. This practice therefore represents a substantial alteration of the two thousand-year-old sacramental discipline of the Church. Furthermore, a substantially altered discipline will eventually lead to an alteration in the corresponding doctrine.

The constant Magisterium of the Church, beginning with the teachings of the Apostles and of all the Supreme Pontiffs, has preserved and faithfully transmitted both in the doctrine (in theory) and in the sacramental discipline (in practice) in an unequivocal way, without any shadow of doubt and always in the same sense and in the same meaning (eodem sensu eademque sententia), the crystalline teaching of Christ concerning the indissolubility of marriage.

Because of its Divinely established nature, the discipline of the sacraments must never contradict the revealed word of God and the faith of the Church in the absolute indissolubility of a ratified and consummated marriage. [emphasis added]

In support of their position, the Kazakhstani bishops make ample reference to teaching and thought not just of the Second Vatican Council, but also of the conciliar and post-conciliar popes and other Vatican dicasteries, making it difficult for papal defenders to dismiss their claims as a solely traditionalist critique.

They then invoke their obligation as bishops, who have a “grave responsibility” and “duty before the faithful who await from us a public and unequivocal profession of the truth and the immutable discipline of the Church regarding the indissolubility of marriage.”

“For this reason,” they say, “we are not allowed to be silent.”

They go on:

We affirm therefore in the spirit of St. John the Baptist, of St. John Fisher, of St. Thomas More, of Blessed Laura Vicuña and of numerous known and unknown confessors and martyrs of the indissolubility of marriage:

It is not licit (non licet) to justify, approve, or legitimize either directly or indirectly divorce and a non-conjugal stable sexual relationship through the sacramental discipline of the admission of so-called “divorced and remarried” to Holy Communion, in this case a discipline alien to the entire Tradition of the Catholic and Apostolic faith.

By making this public profession before our conscience and before God who will judge us, we are sincerely convinced that we have provided a service of charity in truth to the Church of our day and to the Supreme Pontiff, Successor of Saint Peter and Vicar of Christ on earth. [emphasis in original]

The full text of the Kazakhstani bishops’ statement is below:

---

Profession of the Immutable Truths About Sacramental Marriage

After the publication of the Apostolic Exhortation “Amoris laetitia” (2016) various bishops issued at local, regional, and national levels applicable norms regarding the sacramental discipline of those faithful, called “divorced and remarried,” who having still a living spouse to whom they are united with a valid sacramental matrimonial bond, have nevertheless begun a stable cohabitation more uxorio with a person who is not their legitimate spouse.

The aforementioned rules provide inter alia that in individual cases the persons, called “divorced and remarried,” may receive the sacrament of Penance and Holy Communion, while continuing to live habitually and intentionally more uxorio with a person who is not their legitimate spouse. These pastoral norms have received approval from various hierarchical authorities. Some of these norms have received approval even from the supreme authority of the Church.

The spread of these ecclesiastically approved pastoral norms has caused a considerable and ever increasing confusion among the faithful and the clergy, a confusion that touches the central manifestations of the life of the Church, such as sacramental marriage with the family, the domestic church, and the sacrament of the Most Holy Eucharist.

According to the doctrine of the Church, only the sacramental matrimonial bond constitutes a domestic church (see Second Vatican Council, Lumen Gentium, 11). The admission of so-called “divorced and remarried” faithful to Holy Communion, which is the highest expression of the unity of Christ the Spouse with His Church, means in practice a way of approving or legitimizing divorce, and in this meaning a kind of introduction of divorce in the life of the Church.

The mentioned pastoral norms are revealed in practice and in time as a means of spreading the “plague of divorce” (an expression used by the Second Vatican Council, see Gaudium et spes, 47). It is a matter of spreading the “plague of divorce” even in the life of the Church, when the Church, instead, because of her unconditional fidelity to the doctrine of Christ, should be a bulwark and an unmistakable sign of contradiction against the plague of divorce which is every day more rampant in civil society.

Unequivocally and without admitting any exception Our Lord and Redeemer Jesus Christ solemnly reaffirmed God’s will regarding the absolute prohibition of divorce. An approval or legitimation of the violation of the sacredness of the marriage bond, even indirectly through the mentioned new sacramental discipline, seriously contradicts God’s express will and His commandment. This practice therefore represents a substantial alteration of the two thousand-year-old sacramental discipline of the Church. Furthermore, a substantially altered discipline will eventually lead to an alteration in the corresponding doctrine.

The constant Magisterium of the Church, beginning with the teachings of the Apostles and of all the Supreme Pontiffs, has preserved and faithfully transmitted both in the doctrine (in theory) and in the sacramental discipline (in practice) in an unequivocal way, without any shadow of doubt and always in the same sense and in the same meaning (eodem sensu eademque sententia), the crystalline teaching of Christ concerning the indissolubility of marriage.

Because of its Divinely established nature, the discipline of the sacraments must never contradict the revealed word of God and the faith of the Church in the absolute indissolubility of a ratified and consummated marriage. “The sacraments not only presuppose faith, but by words and objects they also nourish, strengthen, and express it; that is why they are called “sacraments of faith.” (Second Vatican Council, Sacrosanctum Concilium, 59). “Even the supreme authority in the Church may not change the liturgy arbitrarily, but only in the obedience of faith and with religious respect for the mystery of the liturgy” (Catechism of the Catholic Church, 1125).

The Catholic faith by its nature excludes a formal contradiction between the faith professed on the one hand and the life and practice of the sacraments on the other. In this sense we can also understand the following affirmation of the Magisterium: “This split between the faith which many profess and their daily lives deserves to be counted among the more serious errors of our age.” (Second Vatican Council, Gaudium et Spes, 43) and “Accordingly, the concrete pedagogy of the Church must always remain linked with her doctrine and never be separated from it” (John Paul II, Apostolic Exhortation Familiaris Consortio, 33).

In view of the vital importance that the doctrine and discipline of marriage and the Eucharist constitute, the Church is obliged to speak with the same voice. The pastoral norms regarding the indissolubility of marriage must not, therefore, be contradicted between one diocese and another, between one country and another. Since the time of the Apostles, the Church has observed this principle as St. Irenaeus of Lyons testifies: “The Church, though spread throughout the world to the ends of the earth, having received the faith from the Apostles and their disciples, preserves this preaching and this faith with care and, as if she inhabits a single house, believes in the same identical way, as if she had only one soul and only one heart, and preaches the truth of the faith, teaches it and transmits it in a unanimous voice, as if she had only one mouth”(Adversus haereses, I, 10, 2). Saint Thomas Aquinas transmits to us the same perennial principle of the life of the Church: “There is one and the same faith of the ancients and the moderns, otherwise there would not be one and the same Church” (Questiones Disputatae de Veritate, q. 14, a. 12c).

The following warning from Pope John Paul II remains current and valid: “The confusion, created in the conscience of many faithful by the differences of opinions and teachings in theology, in preaching, in catechesis, in spiritual direction, about serious and delicate questions of Christian morals, ends up by diminishing the true sense of sin almost to the point of eliminating it” (Apostolic Exhortation Reconciliatio et Paenitenia, 18).

The meaning of the following statements of the Magisterium of the Church is fully applicable to the doctrine and sacramental discipline concerning the indissolubility of a ratified and consummated marriage:

• “For the Church of Christ, watchful guardian that she is, and defender of the dogmas deposited with her, never changes anything, never diminishes anything, never adds anything to them; but with all diligence she treats the ancient doctrines faithfully and wisely, which the faith of the Fathers has transmitted. She strives to investigate and explain them in such a way that the ancient dogmas of heavenly doctrine will be made evident and clear, but will retain their full, integral, and proper nature, and will grow only within their own genus — that is, within the same dogma, in the same sense and the same meaning” (Pius IX, Dogmatic Bull Ineffabilis Deus)
• “With regard to the very substance of truth, the Church has before God and men the sacred duty to announce it, to teach it without any attenuation, as Christ revealed it, and there is no condition of time that can reduce the rigor of this obligation. It binds in conscience every priest who is entrusted with the care of teaching, admonishing, and guiding the faithful “(Pius XII, Discourse to parish priests and Lenten preachers, March 23, 1949).
• “The Church does not historicize, does not relativize to the metamorphoses of profane culture the nature of the Church that is always equal and faithful to itself, as Christ wanted it and authentic tradition perfected it” (Paul VI, Homily from October 28, 1965).
• “Now it is an outstanding manifestation of charity toward souls to omit nothing from the saving doctrine of Christ” (Paul VI, Encyclical Humanae Vitae, 29).
• “Any conjugal difficulties are resolved without ever falsifying and compromising the truth” (John Paul II, Apostolic Exhortation Familiaris Consortio, 33).
• “The Church is in no way the author or the arbiter of this norm [of the Divine moral law]. In obedience to the truth which is Christ, whose image is reflected in the nature and dignity of the human person, the Church interprets the moral norm and proposes it to all people of good will, without concealing its demands of radicalness and perfection” (John Paul II, Apostolic Exhortation Familiaris Consortio, 33).
• “The other principle is that of truth and consistency, whereby the church does not agree to call good evil and evil good. Basing herself on these two complementary principles, the church can only invite her children who find themselves in these painful situations to approach the divine mercy by other ways, not however through the sacraments of penance and the eucharist until such time as they have attained the required dispositions” (John Paul II, Apostolic Exhortation Reconciliatio et Paenitentia, 34).
• “The Church’s firmness in defending the universal and unchanging moral norms is not demeaning at all. Its only purpose is to serve man’s true freedom. Because there can be no freedom apart from or in opposition to the truth”(John Paul II, Encyclical Veritatis Splendor, 96).
• “When it is a matter of the moral norms prohibiting intrinsic evil, there are no privileges or exceptions for anyone. It makes no difference whether one is the master of the world or the “poorest of the poor” on the face of the earth. Before the demands of morality we are all absolutely equal” (emphasis in original) (John Paul II, Encyclical Veritatis Splendor, 96).
• “The obligation of reiterating this impossibility of admission to the Eucharist is required for genuine pastoral care and for an authentic concern for the well-being of these faithful and of the whole Church, as it indicates the conditions necessary for the fullness of that conversion to which all are always invited by the Lord“ (Pontifical Council for Legislative Texts, Declaration on the admissibility to the Holy Communion of the divorced and remarried, 24 June 2000, n. 5).

  As Catholic bishops, who – according to the teaching of the Second Vatican Council – must defend the unity of faith and the common discipline of the Church, and take care that the light of the full truth should arise for all men (see Lumen Gentium, 23 ) we are forced in conscience to profess in the face of the current rampant confusion the unchanging truth and the equally immutable sacramental discipline regarding the indissolubility of marriage according to the bimillennial and unaltered teaching of the Magisterium of the Church. In this spirit we reiterate:

• Sexual relationships between people who are not in the bond to one another of a valid marriage – which occurs in the case of the so-called “divorced and remarried” – are always contrary to God’s will and constitute a grave offense against God.
• No circumstance or finality, not even a possible imputability or diminished guilt, can make such sexual relations a positive moral reality and pleasing to God. The same applies to the other negative precepts of the Ten Commandments of God. Since “there exist acts which, per se and in themselves, independently of circumstances, are always seriously wrong by reason of their object” (John Paul II, Apostolic Exhortation Reconciliatio et Paenitentia, 17).
• The Church does not possess the infallible charism of judging the internal state of grace of a member of the faithful (see Council of Trent, session 24, chapter 1). The non-admission to Holy Communion of the so-called “divorced and remarried” does not therefore mean a judgment on their state of grace before God, but a judgment on the visible, public, and objective character of their situation. Because of the visible nature of the sacraments and of the Church herself, the reception of the sacraments necessarily depends on the corresponding visible and objective situation of the faithful.
• It is not morally licit to engage in sexual relations with a person who is not one’s legitimate spouse supposedly to avoid another sin. Since the Word of God teaches us, it is not lawful “to do evil so that good may come” (Romans 3, 8).
• The admission of such persons to Holy Communion may be permitted only when they with the help of God’s grace and a patient and individual pastoral accompaniment make a sincere intention to cease from now on the habit of such sexual relations and to avoid scandal. It is in this way that true discernment and authentic pastoral accompaniment were always expressed in the Church.
• People who have habitual non-marital sexual relations violate their indissoluble sacramental nuptial bond with their life style in relation to their legitimate spouse. For this reason they are not able to participate “in Spirit and in Truth” (see John 4, 23) at the Eucharistic wedding supper of Christ, also taking into account the words of the rite of Holy Communion: “Blessed are the guests at the wedding supper of the Lamb!” (Revelation 19, 9).
• The fulfillment of God’s will, revealed in His Ten Commandments and in His explicit and absolute prohibition of divorce, constitutes the true spiritual good of the people here on earth and will lead them to the true joy of love in the salvation of eternal life.

Being bishops in the pastoral office, who promote the Catholic and Apostolic faith (“cultores catholicae et apostolicae fidei”, see MissaleRomanum, Canon Romanus), we are aware of this grave responsibility and our duty before the faithful who await from us a public and unequivocal profession of the truth and the immutable discipline of the Church regarding the indissolubility of marriage. For this reason we are not allowed to be silent.

We affirm therefore in the spirit of St. John the Baptist, of St. John Fisher, of St. Thomas More, of Blessed Laura Vicuña and of numerous known and unknown confessors and martyrs of the indissolubility of marriage:

It is not licit (non licet) to justify, approve, or legitimize either directly or indirectly divorce and a non-conjugal stable sexual relationship through the sacramental discipline of the admission of so-called “divorced and remarried” to Holy Communion, in this case a discipline alien to the entire Tradition of the Catholic and Apostolic faith.

By making this public profession before our conscience and before God who will judge us, we are sincerely convinced that we have provided a service of charity in truth to the Church of our day and to the Supreme Pontiff, Successor of Saint Peter and Vicar of Christ on earth .

31 December 2017, the Feast of the Holy Family, in the year of the centenary of the apparitions of Our Lady at Fatima.

 

+ Tomash Peta, Archbishop Metropolitan of the Archdiocese of Saint Mary in Astana

+ Jan Pawel Lenga, Archbishop-Bishop of Karaganda

+ Athanasius Schneider, Auxiliary Bishop of the Archdiocese of Saint Mary in Astana

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WAR AMONG YOUR CLERGY
"The Eternal City of Rome shall go through labor pains. The struggle shall lead to blood within the streets. There shall be a war among your clergy. It shall be bishop against bishop and cardinal against cardinal, for 666 has entered upon Rome. I repeat, My children: awaken from your slumber! 666, the forces and agents of satan, have entered upon Rome!”  - Our Lady, July 24, 1976

JOINED
"The act of marriage blessed by the Father must not be dissolved to suit mankind in his carnal nature and loss of the knowledge of God. What God has joined together no man shall place asunder." - Our Lady, December 28, 1974

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ANNULMENTS 
"Families are disintegrating. I must tell you now, My children, the family must be returned to the holy state it was constructed for. We shall never approve nor accept marriage and cohabitation without marriage. We shall not accept the annulments that are being given now to so many without due cause." - Our Lady, September 27, 1986

COMMON-LAW 
"O My child and My children, never have We seen from the beginning of time a world in such chaos. And also, I shall not speak with words that affright your heart, my child, but I wish it known that this new modern role of what they call 'marriage without marriage'-which means living as 'common-law,' I understand--My children shall not be tolerated in Heaven. It was never the plan of the Eternal Father that man and woman shall live as animals.
    "Fornication shall never be accepted. There is no excuse for fornication. If you cannot remain celibate, better then that you must then be married. It is better, My child and My children, to be married than to burn in hell. 
    "I also ask that all of My children of the world review the Ten Commandments." - Our Lady, November 1, 1985

BLACK CLOUD 
"My children, when My Son returns upon your earth, will He find even a flicker of faith left in the hearts of mankind? In the days of Sodom, so too were men giving themselves over to all the pleasures of the flesh: eating, drinking, marrying, giving in marriage. All manner of sinful lusts were being committed. Men shameful with men, women casting aside their role of motherhood and lusting after women. As it was in the days of Sodom, so now is this black cloud over America." - Our Lady, July 14, 1979

SACREDNESS 
"The sacredness of marriage and the married life of man and woman must not be destroyed by debased sensuality. It is a private consummation between man and woman and the family. It is not an object of derisive laughter and scornful jokes, My children. 
    "Your actions are observed by the Eternal Father Who looks into your heart. Pure thoughts, pure mind, pure spirit--what goes into the heart will come out." - Our Lady, August 21, 1975

FAMILY 
"Pray constantly your Rosary, your beads of prayer to Heaven. Remain unified in your family lives. The institution of your country--the great foundation is based on family life. Destroy the family and you destroy your country." - Our Lady, June 18, 1980

DISINTEGRATION 
"My children, if you could only recover the peace and quiet of spirit that was once much evident in your homes and now has been replaced by all manner of creations of Satan, creations that distract the minds of the innocent....
    "The parents of many have fallen into the error of feeding the body and starving the young souls. These souls, in the eyes of the Eternal Father, are young flowers that must be nourished with pure waters of truth, purpose, dedication to the road--place them on the road that will lead to the eternal Kingdom of God your Father in Heaven." - Our Lady, July 24, 1976

DO HONOR 
"Families, bring honor to your homes. Fathers, be a father; discipline your children. Mothers, do not discard your role as the mother. Why have you sought to stand side by side with your husband without being subservient to him? You have lost your honor. The example you give to your children can lead them nowhere but into the darkness. A strong tree will bear good fruit. A tree that is fed with impure waters will not grow to maturity, but will die and wither on the vine." - St. Joseph, March 18, 1974

ARTIFICIAL MEANS 
"Man shall not seek to create life by artificial means, for you destroy the very nature of your humanity. And you shall receive for such actions a just punishment, in chastisement from the Eternal Father." - Our Lady, October 6, 1979

PRAYER 
"We are quite pleased with the words the Spirit sent unto man that the family that prays together will stay together, My child. No truer a message was ever coined. The family that prays together will stay together." - Our Lady, June 18, 1974

PERMANENT UNTO DEATH
Veronica - Jesus wants you to know that many marriages are not approved of by Heaven. The example within the homes have led many children onto the road to hell. There will be no rationalization of adultery, there will be no rationalization of the breaking up of the home in divorce. Marriages, consummated and blessed by God the Father, shall not be dissolved by the whims of man.
    Know ye now that satan rules throughout your world for a short time. He has the power to turn the husband against his spouse, and the wife against her husband. Know you now that you cannot escape the fires of hell if you dissolve a marriage blessed by God the Father. It is permanent, and in the eyes of God, permanent unto death. - October 2, 1973

Directives from Heaven... http://www.tldm.org/directives/directives.htm

D15 - Holy Matrimony  PDF
D36 - Bishops (Part 1)  PDF
D37 - Bishops (Part 2)  PDF
D129 - Third Secret of Fatima,  Part 1 - 666 in Rome  PDF
D130 - Third Secret of Fatima,  Part 2 - Satan entered the Church in 1972  PDF
D131 - Third Secret of Fatima,  Part 3 - Satan in highest realms of the hierarchy   PDF
D132 - Third Secret of Fatima,  Part 4 - Bishop against bishop, cardinal against cardinal  PDF
D135 - Moral Issues  PDF
D146 - Honor the Eucharist, Part 1   PDF
D147 - Honor the Eucharist, Part 2   PDF

EDITOR'S COMMENT:  Evil is accelerating and the Anti-Christ forces are gaining power in the world.  When the persecution starts, all Christian web sites on the internet will be forced to close.  Be sure to have in your possession all the following items: the Bayside Prophecy books, Bayside Medals, Douay-Rheims Bibles, the Protection Packets, Candles, Sacramentals, and Religious Books.  Purchase these items now while they are still available!  You will urgently need them in the days ahead.  Also, you can print out all PDF files for the Directives from Heaven and all of the Bayside Prophecies.  Copy Our Lady's messages and the Directives from Heaven now while they are still available!  Pray to the Holy Spirit for wisdom and guidance on how to prepare now and for the days ahead when the Antichrist is revealed.  Viva Cristo Rey!

Articles...

Bishop Athanasius Schneider: Synod Interim Report ‘Clearly a Prefabricated Text’ Representing a ‘Radical Neo-Pagan Ideology’...
http://www.tldm.org/News25/Bishop-Athanasius-Schneider-Synod-Interim-Report-Clearly-A-Prefabricated-Text-Representing-A-Radical-Neo-Pagan-Ideology.htm

Archbishop Burke preaches tough Communion rule: Turn away abortion-rights backers under pain of mortal sin
http://www.tldm.org/News11/ArchbishopBurkeToughCommunionRule.htm

Archbishop Burke: Bishops must discipline pro-abortion Catholic politicians
http://www.tldm.org/News11/ArchbishopBurkeDisciplineProAbortCatholicPoliticians.htm

Pope Benedict supports excommunication for pro-abortion politicians: "Incompatible with receiving Communion"
http://www.tldm.org/News10/PopeExcommunicateDenyCommunionToProAbortCatholicPoliticians.htm

Pope Benedict XVI says that refusing Holy Communion to pro-abortion politicians is a "doctrine of the Church"
http://www.tldm.org/News7/Ratzinger3.htm

Honduran Cardinal: "A politician who publicly supports abortion, he excommunicates himself"
http://www.tldm.org/News10/HonduranCardinalCommunionMustBeDenied.htm

Pope Benedict warns pro-abortion politicians against receiving Communion unworthily
http://www.tldm.org/News10/PopeUnworthyCommunion.htm

Catholics must be free of grave sin to receive Holy Communion
http://www.tldm.org/News6/ReceptionofCommunion.htm

Archbishop Burke: more profoundly sorrowful would be a bishop who failed "to safeguard the worthy reception of  Communion"
http://www.tldm.org/news6/Burke2.htm

Sacrilegious Communion and the U.S. bishops
http://www.tldm.org/News6/sacrilege.htm

Austrian Bishop Lugner says mall owner excommunicated for providing space for abortion clinic
http://www.tldm.org/News10/AbortionBishop%20Lugner.htm

Bishop Henry says he would refuse Prime Minister Holy Communion, would consider excommunication
http://www.tldm.org/News7/AbortionBishopHenry.htm

Links...

Bishops and bald eagles, Judie Brown, March 2, 2007
http://www.renewamerica.us/columns/brown/070302

Cardinal Ratzinger said, "The minister of Holy Communion must refuse to distribute it." He did not say 'could,' or 'may,' but that he "must,"  Barbara Kralis, July 6, 2004
http://www.renewamerica.us/columns/kralis/040706

Prohibition is worthless without enforcement, Barbara Kralis, June 24, 2004
http://www.renewamerica.us/columns/kralis/040624

Is not murder just as evil as lust in the eyes of God? Barbara Kralis, June 8, 2004
http://www.renewamerica.us/columns/kralis/040607

Ten questions regarding the denial of the Eucharist, Barbara Kralis, May 24, 2004
http://www.renewamerica.us/columns/kralis/040524

Your names have been written in Heaven… "It is not by accident that you are called by My Mother, for your names have been written in Heaven.... But with this great grace you have great responsibility to send this Message from Heaven throughout the world, for if you are able to recover just one more for Heaven, an additional star shall be placed in your crown." - Jesus, August 5, 1975

A great obligation to go forward... "It is not by accident that you are called by My Mother, for it is by merit and the prayers that have risen to Heaven for your salvation.  For those who have received the grace to hear the Message from Heaven, you have a great obligation to go forward and bring this Message to your brothers and sisters.  Do not expect a rest upon your earth, for you will have eternal rest very soon." - Jesus, June 12, 1976

The sin of omission...  "The sin of omission shall condemn many to hell, be they layman or Hierarchy.  I repeat:  not the sin of commission, but the sin of omission will commit many to hell."  Our Lady of the Roses,  October 6, 1980

My gift to help spread Our Lady of the Roses' messages to the world.

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