Dogma of Immaculate Motivation
Ineffabilis Sententia sub Virga Clergiorum
(re Clergy Decision Under Stress)
Trompe News Corp. Anonymous sources affirm that Pope Francis I is in process of issuing his first Papal Bull, setting forth the new dogma of Immaculate Motivation, leading for the beatified to a possible associated Assumption. The immediate subject is one Cardinal Aloysius Stepinac, Croatian national, WWII era, and around whom issues of why he did not lay down his life to save those being led to death including Orthodox in WWII, instead converting whoever he could. Orthodox view, see http://www.orthodoxchristianity.net/forum/index.php?topic=11726.0.
Pope John Paul II beatified Cardinal Stepinac in 1998, a step welcomed by some, but for others, further evidencing a bootstrapping by hearsay to sainthood, based on an illusory consensus by which dissenters, regardless of qualification and direct knowledge, were marginalized. See http://www.vatican.va/holy_father/john_paul_ii/travels/documents/hf_jp-ii_hom_03101998_croazia-beatification_en.html The Vatican fosters a process by which stories, myths, wish-lists, conjecture, institutional agenda, can swirl until ultimately a great broad-based Push to actually find the elements of tale as fact can take over, and eventually, irrefutable dogma results from what otherwise would be nada, say Vatican observers.
Buttressing the bull is the dogma of Papal Infallibility, fixed by Pope Pius IX in 1869, effective forwards and backwards, see http://www.apologeticspress.org/apcontent.aspx?category=105&article=1521. Accordingly, any position of Pope Francis I on anything ex cathedra, will be virtually irrevocable, say many; or what options do the good-faith faithful on the outside have. Must it remain the institutional fixed position that Bible reading is not for everyone, see http://orthodoxinfo.com/inquirers/papaldogma.aspx. See Papal Bull, Clement XI in 1713, Unigenitus, at Orthodoxinfo site.
What of insiders? Where do the powers roll next. Will Pope Francis I be molded by the Vatican, or will he himself mold the Vatican, see http://www.nytimes.com/2013/03/19/world/europe/pope-francis-faces-an-entrenched-curia.html?pagewanted=all&_r=0. Watch the process, the wordings, the means by which stories and positions repeat each other, set up rungs upon which the next idea can sit, up and up regardless of foundation, take on a life of their own, and in the absence of fact, creating it. Clerical groupthink, political groupthink, what future for autonomy, vetting what is hawked as truth, ask emerging thinkers.
Papal Bull: see background of such official proclamation or Apostolic letter authenticated by a special seal, at http://www.newadvent.org/cathen/03052b.htm/. A modern example of the Papal Bull on the topic of Assumption, used for form here for purposes of simplicity, is that issued in 1950 by Pope Pius XII establishing as new dogma the Assumption of Mary, Municifentissimus Deus, see http://www.apologeticspress.org/apcontent.aspx?category=105&article=2696 ; full text at http://www.ewtn.com/library/PAPALDOC/P12MUNIF.HTM. There had been venerating events and treatises earlier, in abundance, but no dogma until Pius.
Assumption does not occur in a vacuum. Nor will it apply to pedophilia.
- The closely related dogma precedent, and from which the idea of Assumption flows, was for a qualifying condition of Immaculate Conception, established by Pope Pius IX in 1854, see http://www.ewtn.com/library/papaldoc/jp2bvm23.htm. The subject was elaborated there upon by Pope John Paul II in 1996.
- A grounding for an Immaculate something is thus required for any later Assumption.
- Do the Qualifying Immaculate Something and even a later Assumption apply to Cardinal Aloysius Stepinac?
An official approach is needed, in the view of the Holy See, to dispense with unnecessary preoccupations and put to rest prejudicial investigations. In the context of Immaculate Motivation, however, it is clear that this exemption from prosecution or investigation does not extend to situations of sexual abuse of children, although Immaculate Motivation may be invoked to set up a wall against investigation or question regarding any exploitation, abuse, and marginalization of the Institution's greatest competition if allowed to be other than barefoot or pregnant, or veiled: the subcategory of Woman, sources say.
- On this issue, according to the draft in hand, this sentence is full of cross-outs (pun) and gets longer and longer in order to proceed sub radar, at which word Woman the Institution lifts its collective index finger and crosses it with the other index finger, at the idea of a practical-for-reproduction if desired, but still offensively cloven human body, itself (horrors) like the cloven hoof of the unclean, non-cud-chewing animals, and if it should ever rise to the exalted level of the crest, self-proclaimed as crest is, the world ends.
Sources affirm that, by this Bull, once certain and nominal investigations are complete (those at the discretion of the Holy See), the Bull will indeed issue. By it, the Pope expands Immaculate Conception to Immaculate Motivation, such that the judgment calls of the newly immaculate one shall not be questioned; and, then, the Assumption of such immaculate one may then follow.
Cardinal Aloysius shall, therefore, if the process completes, be declared by dogma to be Immaculate in his Motivation matters under stress in WWII whereby his decisions to act so as to appear to collaborate (the dead cannot speak) with those engaged in genocide particularly of the Orthodox, see Jasenovac, Croatia, and its mass graves.
Stepinac's burial place, either
a) in the wall of the Cathedral of St. Stephen, Zagreb, Croatia, where a plaque commemorates his prayers on his knees, some say for forgiveness;
or, as is told to tourists and others about Stepinac the patriot,
b) in an elaborate casket near the altar, at center; where indeed clergy bow the knee but is there anything there?
meets the requirement that it not be clear where the body was at the time of Assumption (as was the case with Mary).
The Pope accomplishes another goal:
Once this precedent for walling off investigation on grunds of clergy Immaculate Motiation (again, excluding motivations for pedophilia) is set, then all clergy who make choices during conflict, thereby preserving the institution and self, but failing to protect the weak, may well be included by later blanket Immaculate Motivation Bulls.
Whether Assumption follows, it is too soon to tell. Pope Francis I would himself benefit from the Dogma of Immaculate Motivation, as this step would set all such discussions about actions in times of conflict aside, in faith that all works toward good. Edifice: St. Stephen's, Zagreb, see http://croatiaroadways.blogspot.com/2006/07/zagreb-metropolitan-cathedral-mirogoj.html and citations to arguments pro and con therein.
Status of testimonials, pro forma or not.
In process now are secret orders for authorities to submit findings and desires as to a possible declaration of new dogma. Question posed: Shall clergy, even bishops and cardinals, who put the survival of the institution first, above the more minor consideration of laying down one's life for one's friends, and thus elect not to challenge a secular or other authority that seeks to take lives through violence, be declared subjects of Immaculate Motivation, and part of the Divine Purpose to over time their deeds may work together for good, and therefore free of further investigation.
The effect, if the response is positive, shall be this: All investigations into behaviors of such clergy in any conflict at any time, secular or religious, shall be prohibited following the issuance of the Bull. To this end, the specific case of Cardinal Aloysius Stepinac, a Croatian national, elevated to Cardinal in 1953 by Pope Pius XII, see http://www.hissheep.org/catholic/who_will_be_the_next_saint.html, shall be the first to be ascribed the privilege of bodily Assumption.
Preliminary orders herein request investigation of all matters to be concluded and submitted as set forth herein, such that a Bull may issue.
FOR YOUR EYES ONLY
Clergy Motivation Under Stress
(Summation, in English) (written to suppose the anticipated positive response to the review of submissions in the larger investigation now in process, such conclusion to be at the discretion of the Holy See and not subject to review)
Suggested language, using Assumption of Mary Bull as sample:
1. God the wise and loving interposes with his own secret purposes joys to temper individual sorrows, so that eventually all may work together for good for those who love him.
2. As recurs, our pontificate is weighed by cares and troubles, by reason of calamities and many straying from truth and virtue. It consoles us that piety toward those in Apostolic succession who serve in times of conflict, here Cardinal Aloysius Stepinac, daily grows more fervent and shows a better and holier life emerging for the church. More than just a cleric with those duties extended also to those redeemed by the blood of Christ, those duties now arise to a more assiduous level, arousing many to an expanded consideration of his prerogatives.
3. God eternally regards Cardinal Stepinac with unique favor and affection and generously ascribes to him privileges and prerogatives in the perfect harmony of grace, and as time has passed, his bodily Assumption into heaven has shone forth more clearly. Indeed, he is said, to the tourists, to rest in the center of the church; but a side plaque to many designates his real burial place, where he asks forgiveness, it is said. It is time to lay to rest any debate about which is which.
4. That privilege of Assumption received new radiance with Pope Pius IX proclaiming the Immaculate Conception of Mary. Her Assumption is closely tied. As Christ overcame sin and death by his death, similarly, the baptized who are born again supernaturally conquer sin and death; but the just must wait as a general rule until the end of time. As the bodies of the just are corrupted after death, only on the last day will they be joined to their glorious souls.
5. Now God wills that Aloysius should be exempted from the general rule, by unique privilege, that others in time may also share. His was not an Immaculate Conception, yet his love of institution overcame sin so he was not subject to remaining in the grave or waiting until the end of time for the redemption of his body. His prerogative is, therefore, Immaculate Decision.
6. This Immaculate Decision alternate route to freedom from original sin not from the beginning (Immaculate Conception, as from the moment Mary was conceived) but from the Time of Choice of Action, the faithful hoped strongly that the dogma of the Assumption of Mary would also be defined for others by the Church's supreme teaching authority.
7. There have been urgent petitions to this effect, for Assumption, from individuals, those speaking for nations and ecclesiastical provinces, and even a considerable number of Fathers of the Vatican Council.
8. During the course of time such postulations and petitions did not decrease but rather grew continually in number and in urgency [does Aloysius qualify, do enough care, this note in the personal hand of the Holy See]. Many investigations to date have illuminated the fact that the dogma of the Assumption even as stemming from Immaculate Motivation contained in the deposit of Christian faith entrusted to the Church. More petitions beg and urge the Apostolic See to define this truth. [we hope, this note again in the personal hand of the Holy See in this draft]
9. There have been petitions as the faithful associate with their bishops and by the thousands.
10. Consequently, we issued private orders for more advanced inquiries so all matters should be gathered together and evaluated.
11. We also asked for formal statements from all our venerable brethren asking do they judge that the bodily Assumption of Aloysius be proposed and defined as a dogma of faith? Do you want that?
12. As was true, we are told, in similar requests upon the issue of Assumption of Mary, we have received substantially unanimous affirmative responses to the Immaculate Decision and then Assumption of Aloysius Stepinac.
- As set forth therein: (citations omitted)
- 'This "outstanding agreement of the Catholic prelates and the faithful," affirming that the bodily Assumption of Cardinal Stepinac into heaven can be defined as a dogma of faith, since it shows us the concordant teaching of the Church's ordinary doctrinal authority and the concordant faith of the Christian people which the same doctrinal authority sustains and directs, thus by itself and in an entirely certain and infallible way, manifests this privilege as a truth revealed by God and contained in that divine deposit which Christ has delivered to his Spouse [the Pope?] to be guarded faithfully and to be taught infallibly. Certainly this teaching authority of the Church, not by any merely human effort but under the protection of the Spirit of Truth, and therefore absolutely without error, carries out the commission entrusted to it, that of preserving the revealed truths pure and entire throughout every age, in such a way that it presents them undefiled, adding nothing to them and taking nothing away from them. For, as the Vatican Council teaches, "the Holy Spirit was not promised to the successors of Peter in such a way that, by his revelation, they might manifest new doctrine, but so that, by his assistance, they might guard as sacred and might faithfully propose the revelation delivered through the apostles, or the deposit of faith." Thus, from the universal agreement of the Church's ordinary teaching authority we have a certain and firm proof, demonstrating that the Servant Aloysius Stepinac's bodily Assumption into heaven- which surely no faculty of the human mind could know by its own natural powers, as was the heavenly glorification of the virginal body of the loving Mother of God is concerned-is a truth that has been revealed by God and consequently something that must be firmly and faithfully believed by all children of the Church. For, as the Vatican Council asserts, "all those things are to be believed by divine and Catholic faith which are contained in the written Word of God or in Tradition, and which are proposed by the Church, either in solemn judgment or in its ordinary and universal teaching office, as divinely revealed truths which must be believed." '
14. Christ's faithful have learned much of Aloysius' life through their pastors' teaching and leadership. [marginal note: Again, Mr. Krugman would characterize this process as showing an "exaggerated and inappropriate reverence for authority," supra. By that doctrine, only persons in authority are to be respected; giving rise to "groupthink" where none of the faithful ever ever vet or listen skeptically, supra. The added danger, says he, is a blur of advocacy and reporting, such that the faithful believe the advocacy to be fact. I leave that to God. The Lord's Institution is indeed one of authority, and that shall stand, regardless of merit or vetting, blast the word]
15. Men's buildings and temple and sacred images, and places where Aloysius is set for patronage, also attest to faith in his Immaculate Decision and Assumption. Search for all the high schools in his name.
There is no Rosary of Aloysius, but Aloysius indeed prayed as so many Orthodox were led to death, and he converted many in the line, even though he saved them not from worldly death, perhaps they achieved eternal life, who knows.
16. And think of the liturgical offices commemorating the Assumption privilege."[I]t is the profession, subject to the supreme teaching authority within the Church, of heavenly truths, [that] can supply proofs and testimonies of no small value for deciding a particular point of Christian doctrine." We therefore can expand it.
17. Everything agrees that Assumption can follow from Immaculate Whatever, and especially Immaculate Motivation.. In the liturgical books which deal with the feast either of the dormition or of the Assumption of the Blessed Virgin there are expressions that agree in testifying that, when the Virgin Mother of God passed from this earthly exile to heaven, what happened to her sacred body was, by the decree of divine Providence, in keeping with the dignity of the Mother of the Word Incarnate, and with the other privileges she had been accorded.
Go specifically to history: Thus, to cite an illustrious example, this is set forth in that sacramentary which Adrian I, our predecessor of immortal memory, sent to the Emperor Charlemagne. These words are found in this volume: "Venerable to us, O Lord, is the festivity of this day on which the holy Mother of God suffered temporal death, but still could not be kept down by the bonds of death, who has begotten your Son our Lord incarnate from herself."
Clearly the Pope is a work in progress on this issue:
18. What is here indicated in that sobriety characteristic of the Roman liturgy is presented more clearly and completely in other ancient liturgical books. Aloysius is not so presented in ancient books, but his service to Christ's Church is enough. We also have no idea where her body was at the time of the Assumption, but assume it was incorrupted. We make that assumption as well as to Aloysius.
19. The fact that the Apostolic See, has elevated the feast day of Mary's Assumption for centuries, thus it follows that it should be dogma.
20. However, since the liturgy of the Church does not engender the Catholic faith, but rather springs from it, in such a way that the practices of the sacred worship proceed from the faith as the fruit comes from the tree, it follows that the holy Fathers and the great Doctors, in the homilies and sermons they gave the people on this feast day, did not draw their teaching from the feast itself as from a primary source, but rather they spoke of this doctrine as something already known and accepted by Christ's faithful. They just distilled it and made it clearer.
21. The logic is inescapable. We have no idea if Mary kept her virginity intact in childbirth, and yea the word Virgine only means one not married at the time, thus could be young or old. We assume she kept herself incorrupt even after death. Who can prove otherwise? And she clearly ranks. How then can we demand more proof as to Aloysius?
22. Look at all the authorities saying the same thing.
23. When this liturgical feast was being celebrated ever more widely and with ever increasing devotion and piety, the bishops of the Church and its preachers in continually greater numbers considered it their duty openly and clearly to explain the mystery that the feast commemorates, and to explain how it is intimately connected with the other revealed truths. And that we gladly do.
24. Aloysius, being afforded the same privilege from Immaculate Decision, is in accord with divine truths in Scripture.
25. Various proof can be mustered to enlighten this privilege. Watch me now.
26. Often there are theologians and preachers who, following in the footsteps of the holy Fathers, have been rather free in their use of events and expressions taken from Sacred Scripture to explain their belief in the Assumption. That is no barrier to our expanding it.
27. Moreover, the scholastic Doctors have recognized the Assumption of the Virgin Mother of God as something signified, not only in various figures of the Old Testament, but also in Mary. Why not, then, Aloysius and others similarly situated? Mary countered the curse of Eve, why not then Aloysius counter the curse of self-seeking, of cowardice, of failing to lay down one's life for one's friends, even if not a friend, another soul.
28. The testimonies go on. And on.
29. And on. Anybody who wrote anything is listed.
30. And saints fall in line. Proofs and authorities are all we need.
31. Everybody agrees that Mary's body had been assumed into heaven along with her soul. Not everyone may agree as to Aloysius, but I act as that instigator of authority.
32. Some indeed confuses as to Mary, thus avoiding convolutions is to be desired as to Aloysius: "From this we can see that she is there bodily...her blessedness would not have been complete unless she were there as a person. The soul is not a person, but the soul, joined to the body, is a person. It is manifest that she is there in soul and in body. Otherwise she would not possess her complete beatitude."
33. On with more testimonials. Both Mary and Jesus had nobility in body and soul, thus they should be together. Add Aloysius. "Finally, since the Church has never looked for the bodily relics of the Blessed Virgin nor proposed them for the veneration of the people, we have a proof on the order of a sensible experience." Similarly, we request no exhumation of Aloysius. He is not there.
34. More testimonials.
35. Jesus would have wanted it.
36. So, it is fitting and right to assume the Assumption not only of Mary, but of Aloysius, he of the Immaculate Decision.
Heresy Issue: Is any of this heretical, this idea of Assumption following an Immaculation decree:
Once the mystery which is commemorated in this feast had been placed in its proper light, there were not lacking teachers who, instead of dealing with the theological reasonings that show why it is fitting and right to believe the bodily Assumption of the Blessed Virgin Mary into heaven, chose to focus their mind and attention on the faith of the Church itself, which is the Mystical Body of Christ without stain or wrinkle and is called by the Apostle "the pillar and ground of truth." Relying on this common faith, they considered the teaching opposed to the doctrine of our Lady's Assumption as temerarious [reckless, characterized by temerity] , if not heretical. Thus, like not a few others, St. Peter Canisius, after he had declared that the very word "assumption" signifies the glorification, not only of the soul but also of the body, and that the Church has venerated and has solemnly celebrated this mystery of Mary's Assumption for many centuries, adds these words of warning: "This teaching has already been accepted for some centuries, it has been held as certain in the minds of the pious people, and it has been taught to the entire Church in such a way that those who deny that Mary's body has been assumed into heaven are not to be listened to patiently but are everywhere to be denounced as over-contentious or rash men, and as imbued with a spirit that is heretical rather than Catholic."
37. At the same time the great Suarez was professing in the field of mariology the norm that "keeping in mind the standards of propriety, and when there is no contradiction or repugnance on the part of Scripture, the mysteries of grace which God has wrought in the Virgin must be measured, not by the ordinary laws, but by the divine omnipotence." Supported by the common faith of the entire Church on the subject of the mystery of the Assumption, he could conclude that this mystery was to be believed with the same firmness of assent as that given to the Immaculate Conception of the Blessed Virgin. Thus he already held that such truths could be defined.
38. All these proofs and considerations of the holy Fathers and the theologians are based upon the Sacred Writings as their ultimate foundation. These set the loving Mother of God as it were before our very eyes as most intimately joined to her divine Son and as always sharing his lot. Consequently it seems impossible to think of her, the one who conceived Christ, brought him forth, nursed him with her milk, held him in her arms, and clasped him to her breast, as being apart from him in body, even though not in soul, after this earthly life. Since our Redeemer is the Son of Mary, he could not do otherwise, as the perfect observer of God's law, than to honor, not only his eternal Father, but also his most beloved Mother. And, since it was within his power to grant her this great honor, to preserve her from the corruption of the tomb, we must believe that he really acted in this way.
39. We must remember especially that, since the second century, the Virgin Mary has been designated by the holy Fathers as the new Eve, who, although subject to the new Adam, is most intimately associated with him in that struggle against the infernal foe which, as foretold in the protoevangelium, would finally result in that most complete victory over the sin and death which are always mentioned together in the writings of the Apostle of the Gentiles. Consequently, just as the glorious resurrection of Christ was an essential part and the final sign of this victory, so that struggle which was common to the Blessed Virgin and her divine Son should be brought to a close by the glorification of her virginal body, for the same Apostle says: "When this mortal thing hath put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory."
40. Hence the revered Mother of God, from all eternity joined in a hidden way with Jesus Christ in one and the same decree of predestination, immaculate in her conception, a most perfect virgin in her divine motherhood, the noble associate of the divine Redeemer who has won a complete triumph over sin and its consequences, finally obtained, as the supreme culmination of her privileges, that she should be preserved free from the corruption of the tomb and that, like her own Son, having overcome death, she might be taken up body and soul to the glory of heaven where, as Queen, she sits in splendor at the right hand of her Son, the immortal King of the Ages.
41. Since the universal Church, within which dwells the Spirit of Truth who infallibly directs it toward an ever more perfect knowledge of the revealed truths, has expressed its own belief many times over the course of the centuries, and since the bishops of the entire world are almost unanimously petitioning that the truth of the bodily Assumption of the Blessed Virgin Mary into heaven should be defined as a dogma of divine and Catholic faith-this truth which is based on the Sacred Writings, which is thoroughly rooted in the minds of the faithful, which has been approved in ecclesiastical worship from the most remote times, which is completely in harmony with the other revealed truths, and which has been expounded and explained magnificently in the work, the science, and the wisdom of the theologians-we believe that the moment appointed in the plan of divine providence for the solemn proclamation of this outstanding privilege of the Virgin Mary has already arrived.
42. We, who have placed our pontificate under the special patronage of the most holy Virgin, to whom we have had recourse so often in times of grave trouble, we who have consecrated the entire human race to her Immaculate Heart in public ceremonies, and who have time and time again experienced her powerful protection, are confident that this solemn proclamation and definition of the Assumption will contribute in no small way to the advantage of human society, since it redounds to the glory of the Most Blessed Trinity, to which the Blessed Mother of God is bound by such singular bonds. It is to be hoped that all the faithful will be stirred up to a stronger piety toward their heavenly Mother, and that the souls of all those who glory in the Christian name may be moved by the desire of sharing in the unity of Jesus Christ's Mystical Body and of increasing their love for her who shows her motherly heart to all the members of this august body. And so we may hope that those who meditate upon the glorious example Mary offers us may be more and more convinced of the value of a human life entirely devoted to carrying out the heavenly Father's will and to bringing good to others. Thus, while the illusory teachings of materialism and the corruption of morals that follows from these teachings threaten to extinguish the light of virtue and to ruin the lives of men by exciting discord among them, in this magnificent way all may see clearly to what a lofty goal our bodies and souls are destined. Finally it is our hope that belief in Mary's bodily Assumption into heaven will make our belief in our own resurrection stronger and render it more effective.
43. We rejoice greatly that this solemn event falls, according to the design of God's providence, during this Holy Year, so that we are able, while the great Jubilee is being observed, to adorn the brow of God's Virgin Mother with this brilliant gem, and to leave a monument more enduring than bronze of our own most fervent love for the Mother of God.
44. For which reason, after we have poured forth prayers of supplication again and again to God, and have invoked the light of the Spirit of Truth, for the glory of Almighty God who has lavished his special affection upon the Virgin Mary, for the honor of her Son, the immortal King of the Ages and the Victor over sin and death, for the increase of the glory of that same august Mother, and for the joy and exultation of the entire Church; by the authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, and by our own authority, we pronounce, declare, and define it to be a divinely revealed dogma:
that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory.45. Hence if anyone, which God forbid, should dare willfully to deny or to call into doubt that which we have defined, let him know that he has fallen away completely from the divine and Catholic Faith.
46. In order that this, our definition of the bodily Assumption of the Virgin Mary into heaven may be brought to the attention of the universal Church, we desire that this, our Apostolic Letter, should stand for perpetual remembrance, commanding that written copies of it, or even printed copies, signed by the hand of any public notary and bearing the seal of a person constituted in ecclesiastical dignity, should be accorded by all men the same reception they would give to this present letter, were it tendered or shown.
47. It is forbidden to any man to change this, our declaration, pronouncement, and definition or, by rash attempt, to oppose and counter it. If any man should presume to make such an attempt, let him know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.
48. Given at Rome, at St. Peter's, in the year of the great Jubilee, 1950, on the first day of the month of November, on the Feast of All Saints, in the twelfth year of our pontificate.
I, PIUS, Bishop of the Catholic Church, have signed, so defining.