May 7, 2019
MY CORNER by Boyd
Cathey
The GREAT MORAL CRISIS
in the Catholic Church and in Christianity
Friends,
Most of the readers of MY CORNER are, I believe, Protestants,
and that is quite normal given the fact that many of these columns are concerned
with issues of Southern (and Confederate) heritage, and also that I am a native
North Carolinian, a Tar Heel. And the great majority of Southern folk have always
been and are Protestant.
Although I do not very often write specifically on religion or
specifically religious topics, religious questions enter thematically into
these discussions, as surely they must. Indeed, it was John Henry, Cardinal
Newman (among others), who declared that at base all political issues could be
reduced to theological questions. And that great Southern Calvinist theologian,
Robert Lewis Dabney, certainly agreed—and demonstrated it amply in his many
writings (some of which I have highlighted and commented upon over the past few
years).
I conjecture that many readers of MY CORNER identify as
Baptists, with a strong mixture of Presbyterians, Methodists, Disciples of
Christ, Episcopalians, and some Lutherans. But I know a number of Catholics and
members of the Orthodox faith who read these messages, as well, and there are
Jewish readers, and those who do not identify with any particular faith at all.
But I also believe that we all understand both the historic
importance of the Christian faith in creating our culture—as it were, the
cradle of Western civilization—and also the fact that for the last century and more
that tradition has been under severe attack by dedicated enemies, at first
historic theological liberalism, then Modernism, and recently “liberation
theology” and the subsuming of Christian teaching under a form of Neo-Marxist
social justice praxis.
Those enemies of Western Christian civilization, once directing
their attacks from outside, are now fully within the structures, within the
various confessions, of Christianity. They occupy the highest positions of
authority within the churches, they occupy the pulpits, and they control most
religious publications. They set the tone and call the shots.
They have also created a kind of pseudo-conservative faux “opposition”
which claims to oppose the ongoing radicalism and subversion, but in fact
serves dialectically to soften us up and normalize the revolutionary rot that
now engulfs us.
This is perhaps most apparent in the virtual collapse of
traditional Christian teaching on moral issues: on marriage and the family, and
on the respective and defined roles of men and women, and the very grave and
distinctive differences between them. It is not at all unusual these days to
see “Christians,” cowed by supposed “guilt” and claims of “toxic masculinity,” advocating
for feminism and approving of same sex marriage, transgenderism, easy divorce,
and abortion.
What we have is a far cry from the standards of Biblical
Christianity once shared by nearly the entirety of the Christian faith. Robert
Lewis Dabney and the Catholic popes of the late nineteenth and early twentieth
century were all correct: both nature and nature’s God prescribe very specific
and different roles for the sexes. And the church for two millennia ratified those
roles.
Feminism in all its various manifestations is, despite the posturing
of many so-called progressive “Christians,” an immense and insidious heresy,
and a material and practical dagger aimed at the heart of the family, and thus,
at the heart of Western civilization. The so-called “liberation of women” has
been in effect the opening of a Pandora’s Box of confusion and societal
infection which has, along with the raging virus of what is termed
“anti-racism,” undermined and threatened to bring down what remains of our
historic culture.
For many Protestant readers what goes on in the Catholic
Church may only appear as secondarily important to the immediate challenges and
conflicts they face. After all, it is not their confession. Yet, what happens
in and to the Catholic Church and its role in the present destruction of
Western civilization is of vital importance for all of Christianity and for the
actual resistance to the hitherto wildly successful assaults on the traditions,
in particular, the moral teachings of the historic Christian faith.
In many respects, the major holdout against the feminist tide
has been the Catholic Church, at least up until the past several decades (until
the disastrous Council Vatican II), and more recently, until the assumption of
Cardinal Bergoglio (Pope Francis) to the Seat of St. Peter in Rome. Since
Francis’ accession, the floodgates in Rome have opened wide, as well. And not
only has Bergoglio given way and taught erroneous views on a host of basic
doctrinal moral issues, but he has accepted generally a Neo-Marxist global
agenda on everything from climate change to universal rights for emigrants.
But unlike most other Christian confessions, it is generally
considered impossible in Catholic theology for a true pope to formally
teach error: that would completely upend the teaching authority of the Church.
The charism of indefectibility preserves the pope in his formal pronouncements, although it does not prevent him from
misstatements or erroneous opinions when not talking doctrinally or ex cathedra.
Fortunately, Catholics for the past 1,200 years have not had
to experience “bad popes,” that is, popes who spoke error in some form or
fashion. In the distant past there have been controversial instances, with Pope
Honorius I (7th century) or Pope Liberius (4th century)
and, most notoriously, Pope Formosus (9th century) and the infamous
“cadaver synod” in which the dead body of the pope was disinterred and tried
and condemned for errors. [https://en.wikipedia.org/wiki/Cadaver_Synod] But these situations did not
actually threaten the very doctrinal pillars and teaching consistency of the
Church.
Over the centuries there have been notable theologians who
have speculated and raised the question of what would happen if a “bad pope”
managed to insinuate himself into the papal office, what would happen if a
papal occupant taught error. During the late 16th and early 17th
centuries the great theologians Francisco Suarez, Cajetan, and St. Robert
Bellarmine wrote of this possibility, perhaps most significantly Bellarmine in
his detailed treatise De Romano Pontifice
(Book II) [https://www.fisheaters.com/bellarmine.html]
By definition, a pope cannot teach formal error in his
doctrinal documents; he is protected from doing so. So, if such a situation
would occur, would he actually be pope? Could he be judged and
would he forfeit his exalted position? If so, how would this be accomplished?
Indeed, with the accession of Cardinal Bergoglio and his various pronouncements
and apparent acceptance of (or at least turning a flagrant blind eye to)
formally and consistently condemned propositions, these questions—once strictly
academic and solely in the realm of discussion in graduate theological courses—have
now resurfaced, and done so with a critical urgency.
Events reached something of a crisis point on March 19, 2016,
with the publication of Francis’s “Apostolic Exhortation,” Amoris Laetitia, dealing with marital and sexual relations [https://w2.vatican.va/content/dam/francesco/pdf/apost_exhortations/documents/papa-francesco_esortazione-ap_20160319_amoris-laetitia_en.pdf]
The
reaction from orthodox Catholics was one of shock and dismay: it seemed that
“il papa Bergoglio” was undoing every traditional teaching of the Church on
morality, or at least casting such teaching in layers of ambiguity that would
enable those who rejected Church teaching to ignore it with the implied support
of the Vicar in Rome!
On June 29, 2016,
forty-five theologians from all over the world addressed to the Dean of the
College of Cardinals, Cardinal Angelo Sodano, a critical analysis of Amoris
laetitia in which they condemned nineteen statements in this Papal document as
“ambiguous and verging on heresy.” Their critique appeared on a number of
English-language websites [e.g., “A critique of Amoris laetitia addressed to the College of Cardinals
by 45 theologians,” https://sspx.org/en/amoris-laetitia-critical-analysis].
Far more serious
reaction followed. On September 19, 2016, four senior cardinals of the Church, Cardinal Walter
Brandmüller, Cardinal Raymond L. Burke, Cardinal Carlo Caffarra, and Cardinal Joachim Meisner, addressed
what was termed “Dubia” [“severe doubts”] to Francis, respectfully demanding clarity
and explanations regarding possible error and potentially heretical declarations
contained in Amoris laetitia [http://www.ncregister.com/daily-news/four-cardinals-formally-ask-pope-for-clarity-on-amoris-laetitia] (Dubia are formal questions brought before the Pope and the Congregation
for the Doctrine of the Faith, aimed at eliciting a “Yes” or “No” response,
“without theological argumentation.” The practice is a long-standing way of
addressing the Apostolic See, geared towards achieving clarity on Church
teaching.)
In the summer of 2017 an additional petition of prominent
theologians--“Correctio
Filialis de Haeresibus Propagatis” - “Filial Correction of Propagating Heresy”
was also presented to Francis (“62 Theologians accuse Francis of verging on
heresy,” July 16, 2017 [https://rorate-caeli.blogspot.com/2017/09/CORRECTION.html])
One year
after the appeal and presentation of “Dubia” to Francis, Cardinal Raymond Burke
reported that there had been absolutely no response. Burke
then made a final plea to Francis to clarify key aspects of his moral teaching,
saying the gravity of the situation is “continually worsening.”
“….the American cardinal [made] a
final plea to the Holy Father for clarity, saying the situation is “grave” and
that it is “urgent” the Pope “confirm his brothers in the faith.” [https://remnantnewspaper.com/web/index.php?option=com_k2&view=item&id=3552:cardinal-burke-issues-final-warning-gives-ncr-interview,
November
14, 2017]
To these earnest and momentous requests, and
to the serious questions and “Dubia,” Francis’ response, such as it was, was
one of scorn and disdain, and to ignore the serious concerns expressed.
Finally, at the end of April 2019 a large
group of prominent Catholic theologians and scholars published a petition. It
had been two years since Francis issued his infamous Amoris Laetitia, and since four respectful if very urgent appeals
by significant ecclesiastical authorities in the Church had been submitted to
him questioning the very orthodoxy of his statements and declarations. And
there had been no response.
Following Church practice, with the failure to answer such
extremely serious accusations of possible heresy or near-heresy, at least
seventy-seven prominent theologians and scholars (as of May 6) took the final
step under Canon Law: they formally accused Francis of the ecclesiastical crime
of heresy and demanded that the world’s bishops (or least some of them)
assemble to "take the
steps necessary to deal with the grave situation," not excluding
deposition. [“Prominent clergy, scholars accuse Pope Francis
of heresy in open letter,” April 30, 2019; https://www.lifesitenews.com/news/prominent-clergy-scholars-accuse-pope-francis-of-heresy-in-open-letter ] The authors base their charge of heresy on the manifold
manifestations of Pope Francis' embrace of positions contrary to the faith and
his dubious support of prelates who in their lives have shown themselves to
have a clear disrespect for the Church's faith and morals.
"We
take this measure as a last resort to respond to the accumulating harm caused
by Pope Francis's words and actions over several years, which have given rise
to one of the worst crises in the history of the Catholic Church," the
authors state.
The crisis
in the Catholic Church mirrors the ongoing profound crisis in and collapse of
Christianity worldwide, in which, to quote poet William Butler Yeats, exactly
one-hundred years ago [“The Second Coming,” 1919],
Things fall apart;
the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.
Surely the Second Coming is at hand.
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.
Surely the Second Coming is at hand.
As we watch and
behold this “agony of the church and the faith” play out, we cling ever so strongly
to our beliefs and the assurance that in the end “all will be set right.” But
it will also take each of us, each doing his part, holding firm and defying the
entreaties of “false gods” and fatal error, fortes
in Fide.
Here
is a detailed news account of the latest petition concerning papa Bergoglio,
with links to additional information:
Prominent clergy, scholars accuse Pope Francis of heresy in open letter
Maike Hickson
April
30, 2019 (LifeSiteNews) – Prominent
clergymen and scholars including Fr. Aidan Nichols, one of the best-known
theologians in the English-speaking world, have issued an open letter accusing
Pope Francis of committing heresy. They ask the bishops of the Catholic
Church, to whom the open letter is addressed, to "take the steps necessary
to deal with the grave situation" of a pope committing this crime.
The
authors base their charge of heresy on the manifold manifestations of Pope Francis'
embrace of positions contrary to the faith and his dubious support of prelates
who in their lives have shown themselves to have a clear disrespect for the
Church's faith and morals.
"We
take this measure as a last resort to respond to the accumulating harm caused
by Pope Francis's words and actions over several years, which have given rise
to one of the worst crises in the history of the Catholic Church," the
authors state. The open letter is also available in Dutch, Italian, German, French,
and Spanish.
Among
the signatories are well-respected scholars such as Father Thomas Crean, Fr.
John Hunwicke, Professor John Rist, Dr. Anna Silvas, Professor Claudio
Pierantoni, Dr. Peter Kwasniewski, and Dr. John Lamont. The text is
dated "Easter Week" and appears on the traditional Feast Day of St.
Catherine of Siena, a saint who counseled and admonished several popes in her
time.
The 20-page document is
a follow-up to the 2017 Filial Correction of
Pope Francis that was signed originally by 62 scholars and which stated that
the Pope has “effectively upheld 7
heretical positions about marriage, the moral life, and the reception of the
sacraments, and has caused these heretical opinions to spread in the Catholic
Church,” especially in light of his 2016 exhortation Amoris
Laetitia.
The
authors of the open letter state in a summary of their
letter (read below) that it has
now become clear that Pope Francis is aware of his own positions contrary
to the faith and that the time has come to go a "stage further"
by claiming that Pope Francis is "guilty of the crime of heresy.”
"We
limit ourselves to accusing him of heresy on occasions where he has publicly
denied truths of the faith, and then consistently acted in a way that
demonstrates that he disbelieves these truths that he has publicly
denied," the authors state.
They
clarify that they are not claiming Pope Francis has "denied truths of the faith
in pronouncements that satisfy the conditions for an infallible papal
teaching."
"We
assert that this would be impossible, since it would be incompatible with the
guidance given to the Church by the Holy Spirit," they state.
In
light of this situation, the authors call upon the bishops of the Church to
take action since a "heretical papacy may not be tolerated or dissimulated
to avoid a worse evil.”
For
this reason, the authors “respectfully request the bishops of the Church to
investigate the accusations contained in the letter, so that if they judge them
to be well founded they may free the Church from her present distress, in
accordance with the hallowed adage, Salus animarum prima lex (‘the
salvation of souls is the highest law’). The bishops can do this, the writers
suggest, “by admonishing Pope Francis to reject these heresies, and if he
should persistently refuse, by declaring that he has freely deprived himself of
the papacy.”
The
authors first present in detail – and with theological references to
substantiate their claims – the different positions against the faith Pope
Francis has shown himself to hold, propagate, or support, including “seven
propositions contradicting divinely revealed truth.”
One
of the heresies the authors accuse Pope Francis of committing is expressed in
the following proposition: “A Christian believer can have full knowledge of a
divine law and voluntarily choose to break it in a serious matter, but not be
in a state of mortal sin as a result of this action.” Many of these heretical
statements touch on questions of marriage and the family and are to be found
in Amoris
Laetitia, but there is also a new claim made by Pope Francis in
2019 – namely, that the “diversity of religions” is “willed by God” – that is
listed in the open letter.
In
one section of the open letter, the authors list the many prelates as well
as lay people, who, despite openly dissenting from Catholic doctrine and morals
— either by word or by deed — have been by Pope Francis either publicly praised
(such as Emma Bonino) or raised to influential positions (such as Cardinal
Oscar Rodrigez Maradiaga). On this list are names such as Cardinal Blase Cupich
[Chicago archbishop], Cardinal Godfried Danneels, Cardinal Donald Wuerl
[Washington archbishop], Bishop Gustavo Zanchetta, and Bishop Juan
Barros.
The
fact that Pope Francis never responded to the dubia (questions)
concerning Amoris Laetitia published by Cardinals Carlo
Caffarra, Joachim Meisner, Walter Brandmüller, and Raymond Burke is mentioned.
Moreover, the authors point out that Pope Francis has changed the members of
the Pontifical Academy for Life to such an extent that orthodox Catholic
experts have been replaced by heterodox experts, such as Father Maurizio
Chiodi.
Addressing
the bishops of the world – among whom are to be found all the present 222
cardinals – the authors of the open letter express their gratitude toward those
bishops who have defended Catholic doctrine by their own personal witnesses.
“We
recognise with gratitude that some among you have reaffirmed the truths
contrary to the heresies which we have listed, or else have warned of serious
dangers threatening the Church in this pontificate,” they state. Here, the dubia cardinals, but also Cardinal
Willem Eijk, are mentioned. The authors also thank Cardinal Gerhard Müller for
his Manifesto of
Faith.
The
authors believe, however, that at this time in history, six years into the
Francis pontificate, more is needed, namely a more direct and authoritative
approach. They recognize their own limits when they tell the bishops: “Despite
the evidence that we have put forward in this letter, we recognise that it does
not belong to us to declare the pope guilty of the delict of heresy in a way
that would have canonical consequences for Catholics."
"We
therefore appeal to you as our spiritual fathers, vicars of Christ within your
own jurisdictions and not vicars of the Roman pontiff, publicly to admonish
Pope Francis to abjure the heresies that he has professed. Even prescinding
from the question of his personal adherence to these heretical beliefs, the
Pope's behaviour in regard to the seven propositions contradicting divinely revealed
truth, mentioned at the beginning of this Letter, justifies the accusation of
the delict of heresy. It is beyond a doubt that he promotes and spreads
heretical views on these points. Promoting and spreading heresy provides
sufficient grounds in itself for an accusation of the delict of heresy. There
is, therefore, superabundant reason for the bishops to take the accusation of
heresy seriously and to try to remedy the situation,” they state.
The
authors make it clear that it is up to the bishops to take action and that they
do not need a majority among the bishops to do so.
"Since
Pope Francis has manifested heresy by his actions as well as by his words, any
abjuration must involve repudiating and reversing these actions, including his
nomination of bishops and cardinals who have supported these heresies by their
words or actions. Such an admonition is a duty of fraternal charity to the
Pope, as well as a duty to the Church," they state.
"If
– which God forbid! – Pope Francis does not bear the fruit of true repentance
in response to these admonitions, we request that you carry out your duty of
office to declare that he has committed the canonical delict of heresy and that
he must suffer the canonical consequences of this crime,” they add.
Thus,
the authors state, “these actions do not need to be taken by all the bishops of
the Catholic Church, or even by a majority of them. A substantial and
representative part of the faithful bishops of the Church would have the power
to take these actions.”
The
full 20-page document may be read here.
A select bibliography to support the case made in the open letter to the
bishops of the Catholic Church about Pope Francis’ heresies may be
read here.
A
petition launched by the organizers of the open letter to support their
initiative can be found here.
***
Summary
of open letter to bishops as presented by the authors themselves:
The Open letter
to the bishops of the Catholic Church is the third stage in a
process that began in the summer of 2016. At that time, an ad hoc group
of Catholic clergy and scholars wrote a private letter to all the cardinals and
Eastern Catholic patriarchs, pointing out heresies and other serious errors
that appeared to be contained in or favoured by Pope Francis’s Apostolic
Exhortation Amoris laetitia. The following year, after
Pope Francis had continued by word, deed, and omission to propagate many of
these same heresies, a ‘Filial Correction’ was addressed to the pope by many of
the same people, as well as by other clergy and scholars. This second letter
was made public in September 2017, and a petition in support of it was signed
by some 14,000 people. The authors of that letter stated however that they did
not seek to judge whether Pope Francis was aware that he was causing heresy to
spread.
The
present Open letter to the bishops of the Catholic Church goes
a stage further in claiming that Pope Francis is guilty of the crime of heresy.
This crime is committed when a Catholic knowingly and persistently denies
something which he knows that the Church teaches to be revealed by God. Taken
together, the words and actions of Pope Francis amount to a comprehensive
rejection of Catholic teaching on marriage and sexual activity, on the moral
law, and on grace and the forgiveness of sins.
The Open
letter also indicates the link between this rejection of
Catholic teaching and the favour shown by Pope Francis to bishops and other
clergy who have either been guilty of sexual sins and crimes, such as former
Cardinal Theodore McCarrick, or who have protected clergy guilty of sexual sins
and crimes, such as the late Cardinal Godfried Danneels. This protection and
promotion of clerics who reject Catholic teaching on marriage, sexual activity,
and on the moral law in general, even when these clerics personally violate the
moral and civil law in horrendous ways, is consistent enough to be considered a
policy on the part of Pope Francis. At the least it is evidence of disbelief in
the truth of Catholic teaching on these subjects. It also indicates a strategy
to impose rejection of these teachings on the Church, by naming to influential
posts individuals whose personal lives are based on violation of these truths.
The
authors consider that a heretical papacy may not be tolerated or dissimulated
to avoid a worse evil. It strikes at the basic good of the Church and must be
corrected. For this reason, the study concludes by describing the traditional
theological and legal principles that apply to the present situation. The
authors respectfully request the bishops of the Church to investigate the
accusations contained in the letter, so that if they judge them to be well founded,
they may free the Church from her present distress, in accordance with the
hallowed adage, Salus animarum prima lex (‘the salvation of souls
is the highest law’). They can do this by admonishing Pope Francis to reject
these heresies, and if he should persistently refuse, by declaring that he has
freely deprived himself of the papacy.
While
this Open letter is an unusual, even historic, document,
the Church’s own laws say that “Christ's faithful have the right, and, indeed,
sometimes the duty, according to their knowledge, competence, and dignity, to
manifest to the sacred pastors their judgment about those things which pertain
to the good of the Church” (Code of Canon Law, canon
212.3). While Catholics hold that a pope speaks infallibly in certain strictly
defined conditions, the Church does not say that he cannot fall into heresy
outside these conditions.
The
signatories to the Open Letter include not only
specialists in theology and philosophy, but also academics and scholars from
other fields. This fits well with the central claim of the Open Letter,
that Pope Francis’s rejection of revealed truths is evident to any
well-instructed Catholic who is willing to examine the evidence. The signatures
of Fr Aidan Nichols OP and of Professor John Rist will be noted. Fr Nichols is
one of the best-known theologians in the English-speaking world, and the author
of many books on a wide range of theological topics, including the work of Hans
Urs von Balthasar and Joseph Ratzinger. Professor Rist, who is known for his
work in classical philosophy and the history of theology, has held chairs and
professorships at the University of Toronto, the Augustinianum in Rome, the
Catholic University of America, the University of Aberdeen, and the Hebrew
University of Jerusalem.
The Open
Letter is released just after the celebration of Holy Week and
Easter Week, in the hopes that the present ‘passion’ of the Church will soon
give way to a full resurrection of God’s saving truth.
Clergy
and academics who wish to sign the open letter may send their name and
credentials to organizers at this email address: openlettertobishops@gmail.com.
All requests will be thoroughly vetted.
List of signers:
- Georges Buscemi, President of Campagne
Québec-Vie, member of the John-Paul II Academy for Human Life and Family
- Robert Cassidy, STL
- Fr Thomas Crean, OP
- Matteo d’Amico, Professor of History and
Philosophy, Senior High School of Ancona
- Deacon Nick Donnelly, MA
- Maria Guarini STB, Pontificia Università
Seraphicum, Rome; editor of the website Chiesa e postconcilio
- Prof. Robert Hickson, PhD, Retired
Professor of Literature and of Strategic-Cultural Studies
- Fr John Hunwicke, former Senior Research
Fellow, Pusey House, Oxford
- Peter Kwasniewski, PhD
- John Lamont, DPhil (Oxon.)
- Brian M. McCall, Orpha and Maurice Merrill
Professor in Law; Editor-in-Chief of Catholic Family News
- Fr Cor Mennen, JCL, diocese of
‘s-Hertogenbosch (Netherlands), canon of the cathedral Chapter. lecturer
at de diocesan Seminary of ‘s-Hertogenbosch
- Stéphane Mercier, STB, PhD, Former
Lecturer at the Catholic University of Louvain
- Fr Aidan Nichols, OP English theologian
- Paolo Pasqualucci, Professor of Philosophy
(retired), University of Perugia
- Dr. Claudio Pierantoni, Professor of
Medieval Philosophy, University of Chile; former Professor of Church
History and Patrology at the Pontifical Catholic University of Chile
- Professor John Rist
- Dr. Anna Silvas, Adjunct Senior Research
Fellow, Faculty of Humanities, Arts, Social Sciences and Education,
University of New England
- Prof. dr. W.J. Witteman, physicist,
emeritus professor, University of Twente
Names added May 1, 2019
- Fr William Barrocas
- Pedro Erik Carneiro, PhD
- Michael J. Cawley III, PhD,
Psychologist
- Fr Gregory Charnock, Ba LLB, Diocesan
Priest, St Bartholomew Catholic Parish,Western Cape, South Africa
- Ernesto Echavarria, KSG
- Sarah Henderson, DCHS BA MA
- Edward T. Kryn, MD
- Alan Moy, MD, Scientific Director and
Founder, John Paul II Medical Research Institute
- Jack P. Oostveen, Emeritus Assistant
Professor Geomechanics, Delft University of Technology, The Netherlands;
Acting President of the International Federation Una Voce, 2006-2007
- Harriet Sporn, hermit
- Dr Zlatko Šram, Croatian Center for
Applied Social Research
- Prof. em. Dr. Hubert Windisch, Pastoral
theologian, Graz/Freiburg/Regensburg
Names added May 2, 2019
- Fr Daniel J. Becker, Ph.D
- Deacon Andrew Carter B.Sc. (Hons.) ARCS
DipPFS
- Dr Lee Fratantuono, Professor and
Chair of Classics, Ohio Wesleyan University
- Fr Paul John Kalchik, STB MD
- Thomas Klibengajtis, PhD Theologian
- Patrick Linbeck, BA, STL, Board Member of
Texas Right to Life
- Nancy E. Martin, MA Theology
- Fr Boguslaw Nowak, SVD
- Abbé Guy Pagès
- Quintilio Palozzi, PhD in Philosophy,
Retired Professor
- Dr M. Elizabeth Phillips, MD
- Dr Brian Charles Phillips, M.D.
FRSCS
- Dr Robert L. Phillips, DPhil (Oxon),
Professor em. of Philosophy, University of Connecticut (USA)
- Fr Luis Eduardo Rodríguez Rodríguez,
Parish Priest, Diocese of Los Teques, Venezuela
- Fr Darrell Roman
- Robert Siscoe, author
- Prof. Dr. Peter Stephan
- Dr. Patrick Toner, Associate Professor of
Philosophy, Wake Forest University, Winston Salem
- Elizabeth D. Wickham, PhD, Executive
Director, LifeTree
Names added May 3, 2019
- Prof. Mario Bombaci, Professor of Philosophy
and Bioethics
- Erick Chastain, PhD, Postdoctoral Research
Associate, Department of Psychiatry, University of Wisconsin-Madison
- Lynn M. Colgan Cohen, OFS, MA
- Fr Ian Farrell, STL
- James Fennessy, MA, MSW, JD, LCSW
- Patricia McKeever, BEd, MTh, retired Head
of Religious Education
- Prof. Dr. Juan Carlos Valdes Ossandón,
Former Professor of History of Medieval Philosophy, Pontifical Catholic
University of Chile
- Harold A. Reyes, MRE
- Padre Gabriele Rossi, FAM, Doctor of Canon
Law
- Daniel Younan, BA Phil, MA Th
Names added May 4, 2019
- Fr Jeremy Davies, MA, MBBS
- Dr.rer. nat. Jochem Hauser, Professor(em),
Ostfalia University
- Prof. Dr. rer.nat. Dr.rer.pol. Rudolf
Hilfer
- Mark McMenamin, Professor of Geology
- Renacito R. Ramos, MD, DFM
- Fr Andreas Wanka
Names added May 6, 2019
- Fr Giovanni P. Ortiz Berrios
- Fr Tullio Rotondo, STL
- Fr Tam X. Tran, STL, Pastor,
Archdiocese of Washington, USA
- Biagio Buonomo, PhD, former writer
for L'Osservatore Romano
- Fr Thomas Edward Dorn
- Marie I. George, PhD
- Fr Wilhelm Meir, Ziemetshausen, Diözese
Augsburg
- Dr Robert Adams & Mrs Sonia Adams
- Dominique Millet-Gérard, Professor of
French and Comparative Literature, Sorbonne Université, Paris,
France.
- Prof. Maksym Adam Kopiec, OFM
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