January 11-13, 2002
volume 13, no. 5

Our Blessed Mother and the Return to Holiness

by Cornelia R. Ferreira

    Reprinted with permission of Catholic Family News, see Editor's Notes below.
Installment Four: A New Transubstantiation

Struggles in the Hospital

    The lay takeover extends even to the sickbed. Now, it is at the moment of death that the devil fights hardest to snatch a soul from eternal happiness. Only a priest has the power to frustrate him by forgiving the mortal sins of the dying. Isn't it, therefore, truly diabolical that the community has hijacked the priest's pastoral duty towards the sick and the dying?

    Assemblies actually commission visiting lay communion ministers, [30]

    30. Father Kwatera, pp. 37-38.
and priests have admitted that lay ministers don't want them visiting the sick. How many souls, therefore, are falling into Hell or having their Purgatory extended because they are unable to go to Sacramental Confession? How many die unhappily, without being comforted by the Sacrament of Extreme Unction and other blessings of Holy Mother Church? Yet the "ministers" to the sick really seem to think they are priests. Here are two examples from my own experience.

    A deacon's wife told me: "Women are doing priestly duties because we haven't a choice. Being in a hospital setting, priests are often impossible to get. We are hearing their Confessions and praying with them." The idea that lay people can hear Confessions was promulgated by ancient and medieval Christian sects and then by the Protestant revolutionaries Luther, Wyclif and Hus. Three Church Councils dealt with this heresy. Pope Leo X condemned Luther's thesis that in the absence of a priest, a Christian could hear Confessions. [31]

    31. Ott, p. 417; Father John F. Clarkson, S.J., et al., The Church Teaches [n.p.: B. Herder Book Co., 1955; reprint ed., Rockford, IL: Tan Books and Publishers, Inc., 1973], pp. 302-4.
Only priests and bishops can forgive sins and give absolution, the Council of Trent declaring anathema anyone else who tries to hear Confessions. [32]
    32. Denziger, nn. 902, 920; Ott, p. 439.
Canon Law stipulates that only clergy with the proper faculties can hear confessions, and anyone else . . . who attempts to do so incurs penalties, not excluding excommunication. [33]
    33. Cans. 965 ff., 1378 (2), 1381 (1), 1384.
An unauthorized confessor has no power to forgive sins, deludes the sinner, and jeopardizes his eternal salvation. "'

    The second example of Communion ministers acting as priests took place during my father's final illness. Several times it became necessary in the hospital to turn away lay ministers. Finally, one frustrated fellow, determined to justify his existence before retreating, raised his hand to give a blessing. Now, only a priest has the supernatural or constitutive power to bless, in virtue of his consecrated hands, as stated by Pius XII in Mediator Dei. [34]

    34. Sec. 46. Besides the attempted hearing of confessions, usurpation of any ecclesiastical office is an offense subject to various penalties under Canon law.
To teach this priest-pretender that he was equal to himself, my father "raised his hand to "bless" him back. The usurper obviously thought himself superior to the non-commissioned patient. "Oh, no, no, no," he protested, "I'm blessing you."

"And I," replied my father, "am blessing you."
"But I'm blessing you."
"And I'm blessing you."

Unable to break the impasse, the Eucharistic minister surrendered and stalked off. I also know of a suicidal man in hospital who several times requested a priest for Confession, but was only sent lay people. Finally, a visitor who overheard him brought in a priest friend. The patient made his Confession, his suicidal thoughts disappeared immediately, and he was discharged shortly thereafter. What might have happened to him without the priest's visit?

    Now, New Age gnosticism, belief in one's own godhood, and belief in the pantheistic god of unity are all tied together in the phrase "Eucharist people." "Being Eucharist people" is a euphemism for being gods. The convoluted thinking goes something like this: Remove "mystical" from the Mystical Body of Christ, ignore the fact that a part of a body is not the body itself, and voila!------we who used to be members, i.e., parts, of the Mystical Body, are now the physical Body of Christ. But since the Eucharist is the physical Body and Blood of Christ, then we are also Eucharist. But Christ is God, so we are gods. Each of us is a god, and the community is collectively a reflection of the pantheistic, universal god. Since the pastor is part of this community, he cannot act by "decree." [35]

    35. Father Kwatera, p. 18.
This is a gnostic denial of the Divinely-given authority of the Church.

A New Transubstantiation

    Father Michael Kwatera instructs Eucharistic ministers: "Your life as a special minister of Holy Communion must be one of both being and giving the Body of Christ" [emphases in original]. They are also told that the assembly "is the Body of Christ made visible, audible and tangible," [i.e., physically Christ], and reverence is directed away from Jesus in the Blessed Eucharist to the people: "welcome the [communicant] before you with undivided attention and unmistakable reverence;" "[o]ne group that deserves particularly reverent service is the disabled." [36]

    36. lbid., pp. 16, 21, 23-24. On p.40 we read: The sick are full participants in a ministering community which embraces them as the suffering members of its own body, the Body of Christ."
In his booklet of instructions for The Parish Renewal Weekend, Being the Body of Christ, [37]
    37. Pages 30-31.
Father Charles Gallagher teaches, "When the priest holds up the Eucharist . . . and says, 'The Body of Christ'," he "is also pointing implicitly to the whole congregation and saying, 'This too is the body of Christ. These people . . . are incorporated into this body [the consecrated Host] of which Christ is the head." That is, the Host is also the body of the people------the people have undergone "transubstantiation." "So one of the most basic goals of the Eucharist is for us to fall more in love with those people . . . Holy Communion is not merely a private experience of Jesus. The whole point is that it is an experience of the body of Christ, head and members." Communion "means union with "our brothers and sisters in the Lord."

    There's no doubt an heretical "transubstantiation" of the assembly is being promoted. Father Kwatera's booklet, dedicated to the Eucharistic ministers of St. Cloud, Minnesota, instructs: "become . . . the Body of Christ that you give to your brothers and sisters. In you, as in the bread and wine of the Eucharist, God the Father starts with the human and brings out the beyond-the-human . . . the divine." Twisting the teaching of St. Augustine, he reminds them that "sharing in the Body of Christ really formed them into the Body of Christ." [38]

    38. Pages 12-13. The emphases are his.
He quotes a song, "To Be Your Bread," which asks: "To be Your bread now, be Your wine now, Lord, come and change us . . . Blest and broken, poured and flowing . . . to be Your body once again." [39]
    39. Page 13. Emphases added.
The "once again" clearly refers to a repeatable event, namely, the requested "transubstantiation." This equating of the Real Presence------the Body and Blood, Soul and Divinity of Jesus------with the assembly, is implied in a question posed by Cardinal Mahony: "What does it mean when the Body of Christ comes forward to receive the Body of Christ?" [40]
    40. Roger Cardinal Mahony, Gather Faithfully Together-Guide for Sunday Mass, p. 23, as quoted in "Liturgy '99------The Real Absence," The Catholic Advocate [Jacksonville, FL], Feb. 1999, p. 1.
Liturgy "experts" even teach that the tabernacle diminishes our status as the Body of Christ and this is the reason for its removal to less visible locations! [41]
    41. Catholic Advocate, ibid.
Now, not only can the congregation not be the physical Body of Christ, it cannot even be His Mystical Body. Each individual member of it can only be part of the Mystical Body. The Mystical Body consists of the entire Church in union with her visible head, the Pope; her invisible Head, Jesus; and her Soul, the Holy Ghost. [42]
    42. Cf. Pius XII, Encyclical letter The Mystical Body of Jesus Christ: Mystici Corporis Christi, 29 June 1943, secs. 38, 55.
Pius XII taught "the people in no way represents the person of the Divine Redeemer." He condemned the "perverse" belief that Christ is physically one with His members because "while attributing Divine properties to human beings, they make Christ our Lord subject to error and human frailty." He said, "This false doctrine is utterly opposed to the Catholic faith." [43]
    43. Ibid., sec. 85; Mediator Dei, sec. 88. Cf. the condemned error of the false Synod of Pistoia that the faithful, with Jesus, become "one sole priest, one sole victim, one sole perfect adorer of God the Father," understood to mean that the body of the Church is made up only of the faithful: Denziger, n. 1515.
However, believing one is the Body of Christ is an important tenet of that other heretical movement ravaging the Church, namely, religious feminism. In her 1983 book, In Memory of Her, Elizabeth Schussler Fiorenza said that because women's physical bodies constitute the body of Christ and are the Church, then denying women autonomous control over their bodies as regards contraception, abortion, perverse sexuality and so forth, is a "violent," "sacrilegious act". [44]
    44. Cornelia R. Ferreira, The Feminist Agenda Within the Catholic Church [Toronto: Life Ethics Centre, 1987], p. 4.
But the rights feminists demand plunge one into mortal sin, and receiving Holy Communion in the state of mortal sin is the worst sacrilege that can be committed. St. Cyril explains, "They who make a sacrilegious Communion receive Satan and Jesus Christ into their hearts------Satan, that they may let him rule, and Jesus Christ, that they may offer Him in sacrifice as a Victim to Satan." So serious is this sacrilege that the Catechism of the Council of Trent called it a crime, saying, "For no crime is there heavier punishment to be feared from God than for the unholy or irreligious use by the faithful of that which . . . contains the very Author and Source of holiness." [45]
    45. Father Manelli, p. 44.
[Recall that the Angel of Portugal commanded the children at Fatima to make reparation for the crimes committed against the Body and Blood of Jesus.] This crime is far worse than abortion. Yet Communion is commonly received by not just feminists, but most Catholics, at a time when immorality is rampant and confessionals are deserted. Remember, Our Lady said at Quito: "The precious light of the Faith will go out in souls because of the almost total moral corruption." The darkness of the 20th Century, which She predicted, and which continues still, is surely a punishment from God for the crime of billions of sacrilegious Communions which have resulted from today's moral corruption and heresies.

Next Friday: Installment Five - The Path to Holiness

    EDITOR'S NOTES: We have received the gracious permission of John Vennari, editor of Catholic Family News to reprint various articles that have appeared in his publication that would be of interest to our readers. We urge you to subscribe to John's excellent monthly publication for only $20 a year by calling 1-905-871-6292 or e-mail them at CFN.

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January 11-13, 2002
volume 13, no. 5
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