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Showing posts with label Dr. Robert Moynihan. Show all posts
Showing posts with label Dr. Robert Moynihan. Show all posts

Thursday 15 September 2022

Paix Liturgique With Archbishop Carlo Maria Viganò

 


In Dr. Moynihan's latest letter, he features Archbishop Viganò's interview with Paix Liturgique. A comment from Pope Francis was made that Moynihan highlights.

    And Pope Francis himself, in 2013, when he had been Pope just four months, on the airplane flight back to Rome from World Youth Day in Brazil, had this to say about the eastern liturgy, which breathes the same sense of reverence and solemnity that distinguishes the old Latin liturgy:

    "In the Orthodox Churches," Francis said, "they have retained that pristine liturgy, which is so beautiful. We have lost some of the sense of adoration. The Orthodox preserved it; they praise God, they adore God, they sing, time does not matter. God is at the centre, and I would like to say, as you ask me this question, that this is a richness. Once, speaking of the Western Church, of Western Europe, especially the older Church, they said this phrase to me: Lux ex oriente, ex occidente luxus. Consumerism, comfort, they have done such harm. Instead, you retain this beauty of God in the centre, the reference point. When reading Dostoevsky – I believe that for all of us he is an author that we must read and reread due to his wisdom – one senses what the Russian soul is, what the eastern soul is. It is something that does us much good. We need this renewal, this fresh air from the East, this light from the East. John Paul II wrote about this in his Letter. But many times the luxus of the West makes us lose this horizon. I don’t know, but these are the thoughts that come to me. Thank you."Press Conference of the Holy Father during the flight back (28 July 2013) | Francis (vatican.va)


What happened? What happened in the mind of Jorge Mario Bergoglio that he revoked this pattern of thinking? Is this just typical Jesuitical doublespeak? How much more cruelty are simple faithful Catholics to endure from this man and those whom he has appointed? 

INTERVIEW

by Paix Liturgique
With Archbishop Carlo Maria Viganò
Tuesday, September 13, 2022

 1. Your Excellency, why, after Vatican II, is the question of the liturgy such a burning question?

Archbishop Carlo Maria Viganò: The liturgical question is of great importance because, the sacred action of the Mass contains the doctrine, morality, spirituality and discipline of the ecclesial body that celebrates the Liturgy. Thus, just as the Catholic Mass is a perfect and coherent expression of the Catholic Magisterium, the reformed liturgy [the Novus Ordo] is an expression of conciliar deviations; indeed it reveals and confirms its heterodox essence without the ambiguities and verbiage of the Vatican II texts. We could say, to use a simile, that the healthy blood of the Gospel flows in the veins of the Tridentine Mass, while the new rite flows with the infected blood of heresy and the spirit of the world.

 2. Does Pope Francis, who is not deeply interested in the liturgy, not at least have the merit of raising the real problem when he says that the two liturgical forms, the old and the new, reflect two different ecclesiologies?

Archbishop Viganò: This is exactly what I have just said, and it is exactly what (in 1968) Cardinals Ottaviani and Bacci denounced in their "Breve esame critico” (Brief Critical Examination), and also Archbishop Lefebvre in his many interventions, and has also been denounced by other bishops and liturgists. What you called the "two liturgical forms" of a single rite are actually two different rites, one fully Catholic and one that is silent about Catholic truths and insinuates errors of a Protestant and modernist matrix. In this Bergoglio is perfectly right: whoever embraces Vatican II and its heretical developments cannot find those errors expressed in the traditional liturgy, which, due to its clarity in the profession of the Faith, represents a condemnation and a negation of the mens [the mindset or outlook] of those who conceived the Novus Ordo.

 3. Several documents of the offensive against the Traditional Rite have followed one after another in the past year, beginning with Traditionis Custodes (July 16, 2021), then the “Response to Dubia” (issued December 4, 2021, by Arthur Roche, Prefect of the CCD), and then the Apostolic Letter Desiderio Desideravi (June 29, 2022). Can we still have hope that the attempted offensive has failed and that the ancient liturgy will not die?

Archbishop Viganò: The first deception we must not fall into is being deceived by the subversive use of acts of government and the Magisterium. In this case, we have documents that have not been promulgated in order to confirm our brothers in the faith, but rather in order to distance them from it, in clear contradiction to Benedict XVI's Motu Proprio Summorum Pontificum, which instead recognized full rights to the Tridentine Liturgy. Secondly, the intemperance of an authoritarian tyrant, consumed by hatred for the Church of Christ, is opening the eyes of even the most moderate, showing them that the whole conciliar fraud is based on aversion to the truths expressed by the Tridentine Mass, while the official narration claims that the liturgical reform was only meant to make these truths more accessible to the faithful by translating them.

 4. The way in which Traditionis Custodes is applied varies considerably from country to country and from bishop to bishop. Some have approved the Pope's document, but in reality they have not changed anything in their dioceses. Is there no feeling, especially in Italy, that whoever will succeed Francis will not be able to maintain this repressive line?

Archbishop Viganò: The Church is not a society governed by an absolute monarch, free from any higher authority, who can impose his whim on his subjects. The Head of the Church is Christ, and Christ is its only true King and Lord, of whom the Roman Pontiff is the Vicar, just as he is the Successor of the Prince of the Apostles. Abusing the vicarious power of Christ and placing oneself outside the succession by proposing heterodox doctrines, or by imposing norms that refer to them, makes this intrinsic link with Christ the Head and with His Mystical Body, the Church, disappear. In fact, the Pope's vicarious power enjoys all the prerogatives of absolute, immediate and direct authority over the Church only to the extent that it conforms to its main purpose, which is the salus animarum, always following in the wake of Tradition and fidelity to Our Lord. Furthermore, in the exercise of this authority, the Pope enjoys the special graces of state always within the very specific boundaries of this purpose; these graces have no effect where he acts against Christ and the Church. This is why Bergoglio's furious attempts, however violent and destructive, are inexorably destined to break and one day will certainly be declared null and void.

 5. What do you recommend to lay people who are upset by this situation?

Archbishop Viganò: The laity are living members of the Mystical Body, and as such they have the native right to demand that its visible authority act and legislate in conformity with the mandate it has received from Christ. When this earthly authority, by the permission of Providence, acts and legislates against the will of Christ, the faithful must first understand that this test is a means permitted by Providence in order to open their eyes after decades of deviations and hypocrisy by which they have been overwhelmed, and to which many have adhered in good faith – precisely because they are obedient to the Hierarchy and unaware of the fraud perpetrated against them. When they understand this, they will notice the treasure they have been robbed of by those who should have kept it and handed it over to future generations, instead of hiding it after devaluing it in order to replace it with a bad counterfeit. At that point, they will implore the Majesty of God to shorten the time of the trial and grant the Church a Supreme Shepherd who obeys Christ, who belongs to Him, who loves Him and who renders Him perfect worship.

 6. Diocesan priests seem to be the targets and main victims of Roman measures against the traditional liturgy: what advice would you give them?

Archbishop Viganò: In the decades preceding the Council, the leaders of the Church were well aware of the growing threat represented by the sedition of the modernist infiltrators. Because of this, Pius XII had to centralize power, but his decision - however understandable - had the consequence of instilling in the clergy the idea that the authority in the Church is indisputable regardless of what it may order, while doctrine teaches us that the uncritical acceptance of any order is servility, not true obedience. Strengthened by this approach which the Bishops and priests felt at the time of Vatican II, whoever carried out the coup made use of this obedience to impose what would never have been conceivable until then. At the same time, the post-conciliar work of indoctrination and the merciless purge of the few dissenters did the rest.

Today's situation allows us to look at the post-conciliar events with greater objectivity, also because the results of the "conciliar spring" are now there for all to see, from the crisis of both diocesan and religious vocations to the collapse of attendance at the Sacraments by the faithful. The liberalization of the availability of the ancient Mass by Benedict XVI has made many priests discover the priceless treasures of the true liturgy who were previously completely unaware of them, and who in that Mass have rediscovered the sacrificial dimension of their priesthood, which makes the celebrant alter Christus and transforms him intimately. Those who have experienced this "miracle" of grace are no longer willing to give it up. This is why I invite all my brother priests to celebrate the Mass of Saint Pius V and to let Christ, Priest and Victim, act in their priestly souls and give a solid, supernatural meaning to their ministry.

My advice to these priests is to resist and show firmness in the face of a series of abuses that have been going on for too long now. It would help them understand that it is not possible to put the Apostolic Mass on the same level as the one invented by Bugnini, because in the first the Truth is affirmed unequivocally in order to give glory to God and save souls, while in the second the Truth is fraudulently silenced and often denied in order to please the spirit of the world and leave souls in error and sin. Having understood this, the choice between the two rites does not even arise, since reason and faith animated by charity show us which of them conforms to God's will and which is not in accord with it. A soul in love with the Lord does not tolerate compromises, and is willing to give her life to remain faithful to the divine Spouse.

 7. Some think we should take advantage of this crisis to ask a future Pope not to return to Summorum Pontificum but instead to give full freedom to the traditional liturgy? Is this possible?

Archbishop Viganò: The traditional liturgy already enjoys de iure full freedom and full rights by virtue of its venerable antiquity, the Bull Quo Primum of Saint Pius V, and its ratification by the ecclesial body for two thousand years. The fact that this freedom is not exercised is due to the "prudence" of the Ministers of God, who have shown themselves uncritically obedient to any decision of the authority of the Church by the sin of servility, rather than obedience to God who is the origin and ultimate end of that authority. Full freedom for the traditional liturgy will certainly be restored de facto as well, but together with this restoration it will be necessary to abolish the new rite, which has amply proved itself as the origin of the doctrinal, moral and liturgical dissolution of the People of God. The time will come when the misunderstandings and errors of the Council will be condemned, and with them, their cultic expression.

 8. What do you think is the main flaw of the new Mass?

Archbishop Viganò: I believe that there are three critical issues that must be mentioned, attributable to the single problem of understanding the Catholic liturgy.

The first defect of the new rite is that it was drawn up with the cynical coldness of a bureaucrat, while the authentic Liturgy is a harmonious corpus that has developed organically over the centuries, adapting its immune system -- so to speak -- in order to fight the viruses of every age. Believing that one is able to "restore the original simplicity" to an adult body, forcing it to return to childhood, is an unnatural operation, which reveals the willful intention of those who traveled this path with the sole intent of making the Church more vulnerable to the assaults of the Enemy. And whoever plotted this fraud knew very well that he could only convey his errors by eliminating that Mass which alone condemns them and disavows them at every gesture, every ceremony, and every word. There is no good intention in whoever gave birth to this liturgical monstrum, designed to act as a sort of tent or canvas under which to give free rein to the most aberrant and sacrilegious deviations.

The second flaw is represented by the deception with which the Novus Ordo was presented and imposed on the Church, alleging that it was a simple translation of the ancient Rite. In Sacrosanctum Concilium, the Council Fathers authorized the translation into the vernacular of the readings and didactic parts of the Mass, prescribing that the Canon be left intact, said in Latin and spoken in a whisper (here). What has been prepared for us by the Consilium ad exsequendam is something else, a rite that seems to have been slavishly copied from Cranmer's Book of Common Prayer of 1549 and which corresponds perfectly to the ideological approach of its writers.

The third flaw is the deliberate substitution of the main object of worship – the Holy Trinity – who has been replaced by the assembly gathered together with the celebrant, which is now the fulcrum around which the whole liturgy revolves, the point of reference for the sacred action. The vision of the priest as "president of the assembly," the loss of sacredness in order to encourage improvisation, the replacement of the sacrificial altar with a convivial table – these are all consequences of a doctrinal error that denies the essence of the Mass, in which Christ's sacrifice on the Cross is offered in a bloodless form to the Father.

 A rite born of lies and fraud, conceived by a modernist Freemason, imposed by force through the abolition of a two-thousand-year-old rite, does not even deserve to be analyzed in all its specific points: it must simply be canceled.

 9. Why is the Pope so hostile to the American episcopate?

 Archbishop Viganò: More than just to the American Episcopate, Bergoglio is particularly hostile to the faithful of the United States. This finds its reason in the mentality of this nation, which is essentially liberal but in which – precisely because of the coexistence of different and heterogeneous religions and cultures -– a voice is also given to conservatives and traditionalists, who in fact constitute a numerically important component that is fervent and committed. Parishes, movements, and traditional American groups show how much the Tridentine liturgy and integral Catholic doctrine are the object of a rediscovery and great appreciation by the faithful, while the churches in which the Montinian rite is celebrated are inexorably losing congregants, vocations and – something not to be underestimated – they are also losing financial support.

The simple possibility that one can "with impunity" go to the Tridentine Mass without any social stigma is for Bergoglio unheard of and unacceptable, because the evidence of the success of the so-called "traditional option" undermines decades of proclamations and self-incensing on the part of progressives. To see thousands of faithful, young people, families with children, gathered at the ancient Mass and living their Baptism coherently – while on the other hand the financial and sexual scandals of the clergy and self-styled Catholic politicians empty the churches and lose credibility in civil society – constitutes that annoying "control group" which in the medical field demonstrates the ineffectiveness of a treatment precisely because those who have not been subjected to it enjoy health. Just as the vaccination of an experimental gene serum must be imposed on everyone so that people will not see that the adverse effects and deaths affect only the vaccinated, so also, in the liturgical context, there must be no group or community that shows the failure of that mass inoculation with modernism that was Vatican II.

The welcome and warm openness of some American Bishops towards the traditional communities and their interventions seeking the moral consistency of Catholics engaged in politics sends Bergoglio into a rage, leading him to impulsive behavior and intemperate reactions that reveal his bad faith and the total deceptiveness of his appeals to parrhesia (“bold truth-telling”), to mercy, to inclusivity. On the other hand, after decades of ecumenical appeals to "seek what unites rather than what divides" and to "build bridges, not walls," it seems to me that the accusations of the newly-created Cardinal Roche – who was just awarded the red hat [in the recent consistory on August 27, 2022] due to his loyalty to the satrap – accusations in which Roche defined traditional Catholics as "Protestants," reveal a fundamental hypocrisy, because while Catholic churches are now open to Protestants – they are granted communicatio in sacris [Holy Communion] even in the presence of prelates and cardinals, traditional Catholics are now treated by modernists as excommunicated vitandi – people to be avoided. It seems obvious to me that the assessment of the intellectual dishonesty of the proponents of the recent restrictions on liturgical matters – all of whom are emissaries of Bergoglio – is inexorably negative, even if only starting from the human aspect, so to speak: they are not sincere people, nor willing to understand the reasoning of their interlocutors. They demonstrate a ruthless authoritarianism, a pharisaic formalism, and an inclination to dissimulation and lies that cannot be the premise for any equitable solution.

10. Washington, Chicago, Arlington, Savannah: why have the bishops of these four [American] dioceses declared war on the traditional Mass?

 Archbishop Viganò: These dioceses – certainly Washington and Chicago, without omitting San Diego and Newark – are run by bishops who are part of Bergoglio's magic circle and McCarrick's lavender mafia. Their relations of mutual complicity, their action to cover up scandals, their relations with the deep state and with the Democratic Party, find their significant encapsulation in the esteem they enjoy on the part of Bergoglio, who promotes them and ratifies their declarations and their disastrous government actions.

 11. Behind all these apparently disjointed decisions (the Pachamama, the war against lace and traditional liturgy, the retreat on moral issues, etc.) do you see the implementation of a precise and coherent strategy or plan?

 Archbishop Viganó: It is evident that this relentless action of war against traditional Catholics includes a strategy and a tactic, and that it corresponds to a plan devised for decades to destroy the Church of Christ and replace it with its ecumenical, globalist and apostate counterfeit. It would be foolish to think that they act without a purpose and without organizing themselves. Bergoglio's election in the Conclave of 2013 was also planned: let's not forget the emails between John Podesta and Hillary Clinton about the need to promote a "springtime of the Church" in which a progressive Pope modifies its doctrine and morals by enslaving them to New World Order ideology. Action against Benedict XVI was planned to push him to resign. The subversive work of the innovators at the Council was planned. The action of progressives loyal to Bergoglio was planned in the Synods, in the meetings of the Curia Dicasteries, in the Consistories. On the other hand, behind the enemies of Christ and the Church Satan always hides, with his plots, his deceptions, his lies.

 12. How do you see the future of the Church?

Archbishop Viganó: I believe that, in the short term, the Church will have to deal with the disasters caused by Bergoglio and his little circle of corrupt associates. The damages of this "pontificate" are incalculable, and are now understood even by simple people, to whom the sensus fidei makes evident the absolute incompatibility of the current Hierarchy with the ecclesial body. The tension and opposition that we see in the civil sphere between the political class and citizens is a mirror image of the increasingly profound one between ecclesiastical authorities and the faithful.

In the long term, however, I believe that the Church will find precisely from this profound crisis of Faith a spur to renew itself and purify itself, definitively abandoning that intrinsically liberal attitude that has so far brought together God and Mammon, Christ and Belial, St. Pius V and Bergoglio. We saw the deformed and gruesome face of the Enemy, who could infiltrate as far as the sancta sanctorum relying on the willingness to compromise, on the mediocrity of the clerics, on human respect and on the timidity of the Hierarchy. We have before our eyes the holiness and humility of so many good priests, religious and faithful who are awakening from their slumber and understand the epochal battle in progress. At the same time, we see the corruption, dishonesty, immorality and rebellion against God of those who present themselves as the true custodians of Christ's authority, who instead usurp that authority with cunning and exercise it with violence. Even a child understands which side to stand on, who to listen to and who to distance himself from. This is why the words of Our Lord are as valid today as ever: Unless you be converted and become like little children, you will not enter the kingdom of heaven (Mt 18: 3).

Saturday 24 October 2015

The closeness of the vote - the stacked deck did it, and who was that lay "brother" and why was he allowed to vote?

Dr. Robert Moynihan has just sent out a letter with the votes on the three closest paragraphs. Clearly, the Synod was stacked as is evidenced by the opposition to these most controversial paragraphs. There was one vote from a lay "brother." Who was he and why was he allowed to vote? A religious brother is a layman, because he is not cleric. 

Now we see clearly; as I wrote previously, as have others, the Synod was a sham. It should be forgotten and ignored along with those who made this "mess."  

The three paragraphs which received the lowest vote totals were Paragraphs 84, 85, and 86. These paragraphs, on "Discernment and Integration," deal with "the baptized who are divorced and civilly remarried." Paragraph 84 received 187 "yes" votes and 72 "no" votes. Paragraph 85 received 178 "yes" votes and 80 "no" votes. (Since 177 votes were needed for a two-thirds majority, this also passed, but it was close; though in this particular case, 173 votes were enough for a two-thirds majority of the 258 votes that were cast, as seven Fathers abstained; this paragraph received the lowest percentage of votes given to any paragraph.) Paragraph 86 received 190 "yes" votes and 64 "no" votes. Here are the paragraphs in question, in my own English translation (the official English translation is not yet available). The Three Less Unanimous Paragraphs Discernment and integration  84. The baptized who are divorced and civilly remarried need to be more integrated in the Christian communities in the different ways possible, avoiding any occasion of scandal.
 The logic of integration is the key to their pastoral accompaniment, in order that they know not only that they belong to the Body of Christ which is the Church, but can have a joyful and fruitful experience of it. They are baptized, they are brothers and sisters, the Holy Spirit pours out into them gifts and charisms for the good of all. Their participation can be expressed in different ecclesial services: it is therefore necessary to discern which of the various forms of exclusion currently practiced in the liturgical, pastoral, educational and institutional realms can be overcome. They not only should not feel themselves excommunicated, but can live and mature as living members of the Church, feeling her to be a mother who welcomes them always, who takes care of them with affection and who encourages them in the path of life and of the Gospel. This integration is also needed for the care and Christian education of their children, who must be considered the most important. For the Christian community, taking care of these people is not a weakening of their faith and testimony about the indissolubility of marriage: rather, the Church expresses in this very care her charity. 85. St. John Paul II offered a comprehensive criterion, which remains the basis for the evaluation of these situations: "Pastors must know that, for the sake of truth, they are obliged to discern situations carefully. There is indeed a difference between those who have sincerely tried to save their first marriage and have been unjustly abandoned, and those who through their own grave fault have destroyed a canonically valid marriage. Finally, there are those who have contracted a second marriage for the sake of the children, and are sometimes subjectively certain in conscience that their previous marriage, irreparably broken, had never been valid" (FC, 84).
 It is therefore the duty of priests to accompany the people concerned on the way of discernment according to the teaching of the Church and the guidelines of the Bishop. In this process, it will be useful to make an examination of conscience, by means of moments of reflection and penance. The divorced and remarried should ask themselves how they have behaved towards their children when the conjugal union has entered into crisis; if there have been attempts at reconciliation; what is the situation of the partner who has been abandoned; what effect has the new relationship on the rest of the family and on the community of the faithful; what example it offers to young people who are preparing for marriage. A sincere reflection can strengthen trust in the mercy of God that is not denied to anyone. Moreover, one can not deny that in some circumstances "imputability and responsibility for an action can be diminished or nullified" (CCC, 1735) due to various conditions. Accordingly, the judgment of an objective situation should not lead to a judgment on the "subjective culpability" (Pontifical Council for Legislative Texts, Declaration of June 24, 2000, 2a). Under certain circumstances people find it very difficult to act otherwise than they do. Therefore, while maintaining a general rule, it must be recognized that the responsibility with respect to certain actions or decisions is not the same in all cases. Pastoral discernment, while taking account of a properly formed conscience of the people, must take these situations into consideration. The consequences of acts taken are not necessarily the same in all cases. 86. The process of accompaniment and discernment orients these faithful to an examination of conscience regarding their situation before God. The interview with the priest, in the internal forum ("foro interno"), contributes to the formation of a correct judgment on what hinders the possibility of a fuller participation in the life of the Church and on the steps that can foster it and make it grow. Given that in the law itself there is no graduality (cf. FC 34), this discernment will never be able to prescind from the needs of the truth and the charity of the Gospel proposed by the Church. In order for this to happen, the necessary conditions of humility, confidence, and love for the Church and its teaching, must be guaranteed, in the sincere search for God's will and the desire to achieve a more perfect answer to it. 

Tuesday 29 September 2015

This is where Pope Francis is at his best

Notwithstanding anything else, what moved me during Pope Francis' trip to the United States was his visit to the prison. His words were about Jesus and mercy. He spoke beautifully, as a Pope and Pastor should and he took time to meet with many of the inmates. They responded to him. It was wonderful.

Now there is this just out from Dr. Robert Moynihan.

This is what a Pope does!

The Secret Meeting of the Papal Trip
Washington, D.C., September 29, 2015 — One meeting during Pope Francis' whirlwind trip to America has remained secret. Until now. It was, arguably, the most significant meeting, symbolically, of the entire trip. It should, therefore, be brought to the attention of the public, both in the Church, and in the secular world. That the meeting occurred may, perhaps, spark controversy. This is evidently why it was kept secret. The Vatican evidently feared the "politicization" of a "pastoral trip" which clearly wished to emphasize the encounter with Jesus Christ, with the poor, with the faithful, with the handicapped, with children, and with all Americans of whatever background. But there was also, evidently, a desire to meet with a person who has taken a controversial stand out of conscience. The meeting is a fact, and facts are the material of which reality is composed, and human beings, though they cannot, as T.S. Eliot said, bear very much reality, strive nevertheless to live in reality. And reality cannot be understood without knowledge of the facts. Of what really happened. (Here is a picture of Pope Francis on Sunday evening, September 27, on the airplane during his airplane press conference, after leaving the United States) On Thursday, September 24, in the afternoon after his historic address to Congress, just a few minutes before flying to New York City,  Pope Francis received, spoke with, and embraced Kim Davis — the Kentucky County Clerk who was jailed in early September for refusing to sign the marriage licenses of homosexual couples who wished to have their civil marriages certified by the state of Kentucky. Also present was Kim's husband, Joe Davis. Kim and her husband had come to Washington for another purpose -- Kim was to receive a "Cost of Discipleship" award on Friday, September 25, from The Family Research Council at the Omni Shoreham Hotel. "Thank you for your courage" Pope Francis entered the room. Kim greeted him, and the two embraced. There is no recording of this conversation, or photographs, as far as I know. But "there is not any thing secret that shall not be made manifest, nor hidden, that shall not be known and come to light." (Luke 8:17) Kim Davis gave me this account of the meeting shortly after it took place. "The Pope spoke in English," she told me. "There was no interpreter. 'Thank you for your courage,' Pope Francis said to me. I said, 'Thank you, Holy Father.' I had asked a monsignor earlier what was the proper way to greet the Pope, and whether it would be appropriate for me to embrace him, and I had been told it would be okay to hug him. So I hugged him, and he hugged me back. It was an extraordinary moment. 'Stay strong,' he said to me. Then he gave me a rosary as a gift, and he gave one also to my husband, Joe. I broke into tears. I was deeply moved. "Then he said to me, 'Please pray for me.' And I said to him, 'Please pray for me also, Holy Father.' And he assured me that he would pray for me." Joe told Kim that he would give his rosary to her mother, who is a Catholic. And Kim then said that she would give her rosary to her father, who is also a Catholic. Vatican sources have confirmed to me that this meeting did occur; the occurrence of this meeting is not in doubt. Those who have seen the images of the film of the Pope answering the questions of the journalists on the airplane, on the matter of individual conscience, his determination and passion, are persuaded that he had in mind not a theoretical issue of conscience, but a specific person, someone he had met and embraced — someone whose burden, as a loving pastor, he had taken on his own shoulders. He was thinking of this person when he answered those questions.  Why Did the Pope Meet Kim? What was the purpose of this meeting? Pope Francis met with Kim, embraced her, encouraged her, and, on the papal airplane, when asked the question cited at the outset, he stated, very strongly, that "conscientious objection" is "a human right." It is not surprising that the Holy Father met Kim Davis. The Holy Father is considered by many to be the father of all Christians, and is a man of compassion, a man ready to listen to and to comfort all who have suffered for their faith. It was the Holy Father's explicit request to visit a prison in Philadelphia, and he took the time to speak with each of the 100 prisoners he met on that occasion. This is the attitude that prompted the Holy Father to receive Kim, who had been in jail. And her response, from the very first moment of the meeting, showing great affection toward the Holy Father, showed that she responded to this desire of his to comfort her. The meeting with the Holy Father was a moment of consolation for Kim. It strengthened her conviction, she told me, to obey the law of God, before the  law of man. It is the teaching of the Catholic Church that, when the human law contradicts the natural law, it is not a valid law. This encounter between Pope Francis and Kim Davis takes on new importance since the ACLU (the American Civil Liberties Union) has asked that Kim be held in contempt of court. This means that, should the judge agree with the ACLU, Kim could again in coming days be ordered to be held in prison. In this sense, the Pope on September 24 clearly "wrapped his protective mantle" around Kim Davis, discreetly, in private, in a way completely hidden from the world, but in a way that was deeply moving for her personally, as a person of conscience. (to be continued)