LEO'S PERVERTS SAY MASS BUT A PRO-LIFE PRIEST CAN'T

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So many well known heterodox, thieving, and/or sexually perverted priests said Mass this morning. But not the American priest and warrior for the unborn, Fr Frank Pavone. He was laicised by Francis in 2022 for his audacity in backing Donald Trump and denouncing the Democrats, and now Leo won't let him even say a funeral Mass for his mother.

Some may quibble about the reasons why he was permanently barred from his Novus Ordo priesthood, but there are zero excuses for the homoheretic Fr James Martin, who freely and blasphemously still masquerades as a priest. It's said Fr Pavone was disobedient to his superiors, but blind obedience to illegitimate commands has greatly damaged the Church. He's yet another conservative priest cancelled by the abusive, corrupt, conciliar Vatican. https://crisismagazine.com/opinion/the-sad-case-of-frank-pavone 

Defending the defenceless unborn got Father Pavone into trouble with ideological FrancisChurch politics and it's not a popular pastime with conciliar priests. In New Zealand, parish ads for pro-life vigil volunteers have been declined as "divisive". And when was the last time you heard a Novus Ordo pro-life homily? FrancisChurch deserted Fr Pavone and the Leonine model persists in abandoning the unborn and their champions.

Fr Pavone with Mother Angelica, who asked him to start the program 'Defending Life'.

You will not see the hideous statistics quoted below anywhere in New Zealand's secular, socialist media: Since Jacinda Ardern smuggled her heinous 2020 Abortion Law Act through Parliament, under the nose of a nation she'd scared out of its wits by Covid, Early Chemical Abortions have increased by 29%.

The Ministry of Health’s annual report on induced abortions in New Zealand for 2024 reveals a horrific reality that demands far more public attention and moral scrutiny than it has received. In 2024, 17,785 abortions were carried out. That is 49 pre-born lives lost every single day. Or 342 each week. Early Chemical Abortion Early Chemical* Abortions, referred to as Early Medical Abortions (EMA), occur under 10 weeks’ gestation and now dominate the abortion landscape in New Zealand. In 2024, EMAs accounted for 67% of all abortions (11,892 cases). These abortions involve a combination of two drugs: mifepristone, which blocks progesterone and deprives the baby of nourishment, and misoprostol, which induces uterine contractions to expel the child. The statistics reveal a dramatic shift in how women are obtaining abortions. In 2020, when the Abortion Legislation Act was passed, EMAs accounted for 38.1% of abortions.  The current report indicates a 29% increase since the law reform. Almost half of these early chemical abortions (5,419) were accessed through the national Decide abortion “telehealth service”, with a further 2,393 (20%) obtained through regional “telehealth”. Despite the rise of “telehealth” to obtain the abortion pills, 4,080 were obtained through in-person consultations. It is little wonder that early chemical abortion has caught on.  When taking the contraceptive or morning-after pill is portrayed as normal and responsible behaviour, it is only a small step to taking pills to end a pregnancy, especially in a culture already conditioned to treat pregnancy as a problem to be solved. Abortion is violent. It is brutal. It is barbaric. And it always ends a human life. What is also too often forgotten are the mothers, fathers, grandparents, and siblings who live with the negative and lasting consequences of abortion. Grief, regret, and ongoing trauma are real experiences that often go unacknowledged because they disrupt the narrative that abortion is harmless or empowering. A society is judged by how it treats its most vulnerable. Michelle Kaufman <michelle@fli.org.nz> Charles Moth, the new Archbishop of Westminster - so boring, it's said, he couldn't possibly cause a scandal

 

And now, from the incredibly prolific and vigilant Chris Jackson at Hiraeth in Exile:

Leo XIV appoints a safe bureaucrat to Westminster, floats “legitimate progress” once again at the altar, and watches bishops discipline Catholic priests. 

 

There is a temptation, especially among exhausted Catholics, to read each of these stories in isolation and reassure ourselves that none of them is decisive.

 

A bad appointment here, an ambiguous phrase there, an ill-chosen intervention by a provincial bishop somewhere else. Taken singly, each can be rationalized. Taken together, they form a pattern that no amount of pastoral adjectives can disguise.

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• This week’s cluster tells us exactly how this pontificate governs. Loyalty upward is rewarded. Doctrinal clarity downward is punished. Tradition is praised in the abstract and restricted in the concrete. And when the Church’s moral voice might actually cost something in the public square, episcopal courage evaporates.

   

  Westminster and the Promotion of Inertia

   

  The appointment of Charles Moth as Archbishop of Westminster by Leo XIV is being sold as stability. That alone tells you everything.

   

  Moth’s reputation, repeated even by sympathetic English Catholic journalists, is not one of apostolic boldness but of managerial quietism. He is safe. He does nothing. He threatens no one. In a Church hemorrhaging belief, this is now considered a qualification.

   

  But the real scandal is not his personality. It is his record.

   

  When a parish priest, Ian Vane, announced that he would deny Holy Communion to a Catholic MP who had publicly voted for assisted suicide, he was doing precisely what the Church’s sacramental discipline exists to do.

   

  He was not being political. He was being Catholic. Moth chose to undercut him. By siding with the politician and publicly signaling that denial of Communion was “not the Church’s position,” the bishop effectively told every priest in his diocese that fidelity will not be defended and scandal will be managed.

   

  That is the model now being elevated to England’s most prominent see. Westminster does not receive a shepherd. It receives a custodian whose primary task is to keep the peace with the regime and ensure nothing sharp disturbs the furniture.

   

  “Sound Tradition” and the Elastic Vocabulary of Reform

   

  The Christmas letter sent by Leo XIV to the cardinals ahead of the January consistory is being spun as hopeful. The language will be familiar to anyone who has lived through the postconciliar half-century.

  The liturgy, we are told, must retain “sound tradition” while remaining “open to legitimate progress,” a phrase lifted verbatim from Sacrosanctum Concilium. The trouble is not the quotation. The trouble is its history.

   

  Every concrete liturgical abuse of the last sixty years has been justified with precisely this vocabulary. “Sound tradition” is never defined in a way that constrains innovation. “Legitimate progress” is never bounded by what actually existed before the reform. The words function as solvents. They dissolve resistance while sounding reassuring to the uninitiated.

   

  We are also told that the synod and synodality will be discussed as instruments of collaboration with the Roman Pontiff, language meant to suggest a rebalancing after the Francis years. Yet the same mechanisms remain in place. Synodality still flows upward when it disciplines tradition and sideways when it indulges novelty. No bishop fears sanction for blessing disorder. Many fear it for protecting the altar.

   

  The suggestion that this consistory might meaningfully address the needs of traditionally minded faithful is wishful thinking dressed up as analysis. The same framework that produced Traditionis Custodes is still intact. Only the tone has softened.

   

  The Governing Logic Made Visible

   

  Taken together, these stories reveal the governing instincts of this pontificate more clearly than any manifesto could.

   

  Institutional calm is prized over doctrinal clarity. Public harmony is preferred to moral truth. Tradition is praised as heritage while being treated as a problem to be managed. Courage is encouraged only when it aligns with the cultural expectations of the liberal order.

   

  None of this requires conspiracies. It requires only men who believe that survival is success and that conflict is the highest evil.

   

  The tragedy is not that the Church is persecuted by the world. It is that she now disciplines her own most faithful servants in advance, so that the world never has to bother. Chris Jackson from Hiraeth In Exile <bigmodernism@substack.com>

   

   

   

  

  St John Preaching in the Desert 
  Nicholaes Moeyaert
  
  
  
  And he came into all the country about the Jordan, preaching the baptism of penance for the remission of sins
  

  - Gospel, Fourth Sunday of Advent . - 

  
  

  
  

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