Pardon without repentance negates justice

Mercy is also connected with justice. [St.] Thomas Aquinas (1225-1274), a great teacher and scripture scholar, said that mercy “does not destroy justice, but is a certain kind of fulfillment of justice. ..Mercy without justice is the mother of dissolution; (and) justice without mercy is cruelty.” Pardon without repentance negates justice.

– Daily Reading & Meditation, Sunday (October 9): “He fell at Jesus’ feet giving thanks” | copyright (c) 2016 Servants of the Word, source:, author Don Schwager

(My emphasis)

Cf. Also St. Patrick Church, Honolulu, HI bulletin week of Sun Oct 9, 2016.

October, Month of the Holy Rosary: Words of Wisdom, Piety, and Love from Popes St. John Paul II and Pius XI




3. Among the several characteristic signs of Christian piety, devotion to the Virgin Mary occupies a very special place, corresponding to the condition of the Mother of God and our Mother. Like that woman in the Gospel who let out a cry of admiration and happiness for Jesus and his Mother, as you, with your love and your devotion you usually always uniting Mary to Jesus. You understand that the Virgin leads us to her divine Son and that these always hears the supplications who asked his mother. The eternal union of the Virgin Mary with her Son is a confidential sign and full of faith of her maternal mission, as well as a demonstration of the words addressed in Cana: “Do whatever he tells you” (Jn 2: 5). Mary always exhorts us to be faithful to the Gospel, as it was her; His life was indeed a witness of fidelity to the word and the will of the Father.


5. […]

I wish to exhort you in a special way to pray the Rosary which is a source of deep Christian life. Try to recite it every day, alone or with your family, repeating with great faith the fundamental Christian prayers, which are the Lord’s Prayer, the Hail Mary and the Glory. Meditate scenes from the life of Jesus and Mary, which remind us of the mysteries of joy, sorrow and glory. You will learn as well in the joyful mysteries to think about Jesus who is poor and little did(sic): a baby! For us, to serve us, and you will feel compelled to serve others in their needs. In the sorrowful mysteries you will realize that to accept with docility and love the sufferings of life – like Christ in his passion -, it leads to happiness and the joy that is expressed in the glorious mysteries of Christ and of Mary, waiting for the eternal life.


John Paul > II Homilies 1987 > 5 April 1987, Liturgy of the Word with the faithful of “La Serena”, Chile [IT]


5. The rosary is a real interview with Mary, our heavenly Mother. In the Rosary we speak to Mary so that she may intercede for us with her Son Jesus. So we speak to God through Mary.

Get used, dear young people, to pray the rosary in this way. It is not so much to repeat the formulas, but rather to talk to people live on a living person, that if you do not see with the eyes of the body, but you can see with the eyes of faith . Mary, in fact, and his Son, Jesus, living in the sky a lot more “living life” of this our – mortal – that we live here on earth.

The rosary is a confidential conversation with Mary, a talk full of confidence and abandonment. It is a confide in our grief, a manifest them our hopes, our hearts an[d] open them. A declare to him for all that she, on behalf of his Son, we will ask. A promise faithfulness in every circumstance, even the most painful and difficult, sure of his protection, confident that, if we ask, she will always be there by her Son all the graces necessary for our salvation.


John Paul II > Speeches 1987 > April > To young people of the Living Rosary and members of the Philippine Medical Women’s Association (April 25, 1987) [IT]

Pope Pius XI
Pope Pius XI


13. In this regard, it is to be noted that both piety and love, though always renewing the same words, do not always repeat the same thing but always express something new issuing from the intimate sentiment of devotion. And besides, this mode of prayer has the perfume of evangelic simplicity and requires humility of spirit; and, if we disdain humility, as the Divine Redeemer teaches, it will be impossible for us to enter the heavenly kingdom: “Amen, I say to you, unless you become as little children you shall not enter the kingdom of heaven” (Matt. xviii, 3).


Pius XI > Encyclicals > Ingravescentibus Malis (September 29, 1937) [EN]

Came across these in In CONVERSATION with God Daily Meditation Volume Five Ordinary Time Weeks 24 – 34 Francis Fernandez TWENTY-SEVENTH WEEK: SATURDAY 36. PRAYERS TO THE MOTHER OF JESUS

Liturgical Year October, Month of the Holy Rosary | Catholic Culture

The Popes on the Rosary: University of Dayton, Ohio

USCCB: God, the author of Sacred Scripture borrowed the plot of Gn 2–11 (creation, the flood, renewed creation) from creation-flood stories in Mesopotamian literature


The plot of Gn 2–11 (creation, the flood, renewed creation) has been borrowed from creation-flood stories attested in Mesopotamian literature of the second and early first millennia. – Genesis introduction, USCCB > Bible


CCC 105 God is the author of Sacred Scripture. “The divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit.” [DV 11].

Then one must conclude from USCCB’s Genesis – Introduction that “God, the author of Sacred Scripture borrowed the plot of Gn 2–11 (creation, the flood, renewed creation) from creation-flood stories in Mesopotamian literature.”


The Apostate Church | KATEHON

Raymond Cardinal Burke Reflects on DIVINE MERCY & JUSTICE

Cardinal Burke has recently concluded a 5-part series reflection on DIVINE MERCY & JUSTICE in the wake of the publication of Pope Francis’ book: The Name of God Is Mercy. He notes at this time when there is a widespread discussion of mercy, he fears there is a risk of making Mercy a slogan which lacks a profound understanding of its meaning in the Church’s constant teaching and that various difficult situations in the Church today are easily dismissed by invoking God’s mercy.

He focuses his reflection on the teaching in Sacred Scripture as it has been interpreted by Saint Thomas Aquinas and Pope Saint John Paul II and hopes that this reflection, offered during the extraordinary year of Divine Mercy will confirm the readers in their  faith and in their service to the Church. 

He concludes by stating that Mercy does not constitute an easy response to the great challenges of the Christian life in the world, a response which may ignore the demands of justice. It constitutes rather the response which engages all of our intelligence and will, according to the plan of God for us and for our world.


Part 1 Opening

Recently, Pope Francis published a book-length interview which is being distributed in six languages in more than 80 countries with the title: The Name of God Is Mercy. This publication and its wide distribution manifests how divine mercy is a central subject of discussion in the Church today.

The centrality of divine mercy is certainly not new in the Church’s teaching and pastoral practice, even though some today would give the impression that it is so. At the same time, the current widespread discussion of mercy risks making it a slogan lacking a profound understanding of its meaning in the Church’s constant teaching. Sadly, for example, one hears of various difficult situations in the Church today rather easily dismissed by invoking God’s mercy.

It is therefore important that we take up a serious consideration of the nature of God’s mercy as He has revealed it to us and as it has been taught in the Magisterium. To assist such reflection, I will concentrate my attention on the teaching in the Sacred Scripture as it has been interpreted by Saint Thomas Aquinas and Pope Saint John Paul II. Then, I will relate that teaching to the natural moral law.

It is my hope that my reflection, offered during the extraordinary year of Divine Mercy will confirm you in your faith and in your service to the Church.

Reflect on the 5 parts here: Catholic Action for Faith and Family Home / Resources / Articles | DEVOTION & PIETY

Cf. Mercy: A Call to Repentance, by Pete Jermann, October 3, 2016 | Crisis Magazine

Fr. Salvador Pié-Ninot, theologian, claims in L’Osservatore Romano: “#AmorisLaetitia is ordinary magisterium and even it is NOT guaranteed by the charism of infallibility, it is not devoid of divine assistance and calls for the adherence of the faithful.”

Salvador Pié-Ninot
Fr. Salvador Pié-Ninot
Magistero da accogliere e attuare

· Di fronte all’insegnamento dell’esortazione apostolica «Amoris laetitia» ·

Magisterium to accept and implement

· Faced with the teaching of the Apostolic Exhortation “Amoris laetitia” ·

L’Osservatore Romano, 23 agosto 2016

Italian/Google Translate English (THE WAR welcomes a better translation)

In questa fase di recezione ecclesiale dell’Esortazione apostolica Amoris laetitia (19 marzo 2016) di Papa Francesco sono emersi degli interrogativi sul tipo di magistero che questo documento rappresenta. At this stage of the ecclesial reception of the Apostolic Exhortation Amoris laetitia (19 March 2016) of Pope Francis emerged questions about the type of teaching that this document represents.
Per poterlo definire in modo teologicamente corretto, può essere utile fare riferimento all’Istruzione — di certo poco conosciuta ­— «Sulla vocazione ecclesiale del teologo» della Congregazione per la Dottrina della Fede, firmata nel 1990 dall’allora cardinale prefetto Joseph Ratzinger, che commenta le diverse forme del magistero della Chiesa presenti nella nuova formula della “Professione di fede”. Queste forme sono tre: il magistero infallibile, il magistero definitivo e il magistero ordinario ma non definitivo, essendo quest’ultimo quello applicabile ad Amoris laetitia come anche alla maggior parte dei testi magisteriali attuali. In order to define theologically correct way, it may be useful to refer to Education – certainly little known – “On the Ecclesial Vocation of the Theologian” of the Congregation for the Doctrine of the Faith, signed in 1990 by the then prefect Cardinal Joseph Ratzinger, who comments the different forms of the Church’s teaching in the new formula of “Profession of faith”. These forms are three: the infallible magisterium, the definitive Magisterium and the ordinary magisterium, but not final, the latter being the one applicable to Amoris laetitia as well as the most current magisterial texts.
Questa forma di magistero ordinario non definitivo secondo la citata Istruzione ha come obiettivo specifico quello di proporre «un insegnamento, che conduce ad una migliore comprensione della Rivelazione in materia di fede e di costumi, e direttive morali derivanti da questo insegnamento» che, «anche se non sono garantite dal carisma dell’infallibilità, non sono sprovviste dell’assistenza divina, e richiedono l’adesione dei fedeli» (n. 17), adesione definita come «un religioso ossequio della volontà e dell’intelligenza» (n. 23). Per questo si afferma che «la volontà di ossequio leale a questo insegnamento del Magistero in materia per sé non irreformabile deve essere la regola». Per questa ragione tale forma di magistero viene descritta dall’Istruzione come «di ordine prudenziale», giacché comporta «giudizi prudenziali», anche se viene attentamente precisato che tale qualifica non significa che «non goda dell’assistenza divina nell’esercizio integrale della sua missione» (n. 24). This form of non-definitive ordinary magisterium according to Education has cited as a specific objective to propose “a teaching that leads to better understanding of Revelation in matters of faith and morals, and moral directives resulting from this teaching” that ‘even if they are not guaranteed by the charism of infallibility, are not devoid of divine assistance and call for the adherence of the faithful “(n. 17), adhesion defined as” a religious submission of will and intellect “(n. 23 ). For this it is stated that “the will to submit loyally to the teaching of the Magisterium on matters per se not irreformable must be the rule.” For this reason this form of teaching is described in the Instruction as “prudential policy” since it contains “prudential judgments”, although is carefully specified that this status does not mean that “not enjoy divine assistance in the integral exercise of its mission “(n. 24).

(My emphasis)


Vatican newspaper article: Pope’s apostolic exhortation is magisterial teaching: News Headlines | Catholic Culture, August 24, 2016

#AmorisLaetitia: Finally the Vatican Enters the Modern World into the Digital Age with a New Genre of Papal Documents

#AmorisLaetitia Card Burke: “Formal calls for clarification are in process and they simply will demand a response.”

Source: Cardinal Burke insists he is serving Francis, not opposing him, by David Gibson | RNS

Cf. facebook link.

Capture - Card Burke shared link on fb

The Vatican Responds
Salvador Pié-Ninot
Fr. Salvador Pié-Ninot

“Amoris Laetitia” falls into the third category, Father Pie-Ninot said, adding the 1990 instruction’s statement that examples of ordinary magisterium can occur when the pope intervenes “in questions under discussion which involve, in addition to solid principles, certain contingent and conjectural elements.”

The instruction notes that “it often only becomes possible with the passage of time to distinguish between what is necessary and what is contingent,” although, as the Spanish priest said, the instruction insists that even then one must assume that “divine assistance” was given to the pope.

Accepting “Amoris Laetitia” as authoritative church teaching, Father Pie-Ninot said, applies also to the document’s “most significant words” about the possibility of people divorced and remarried without an annulment receiving Communion in limited circumstances.

(My emphasis)

Cf. Vatican newspaper article: Pope’s apostolic exhortation is magisterial teaching: News Headlines | Catholic Culture, August 24, 2016

Cf. Magistero da accogliere e attuare · Di fronte all’insegnamento dell’esortazione apostolica «Amoris laetitia» · Salvador Pié-Ninot, teologo, 23 agosto 2016 | L’Osservatore Romano