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Text Box: Dogma and Canon Law also presents a severe problem regarding the Sacraments he administered. One who rejects Dogma can not be a priest for if he rejects that upon which the priesthood, its duties, responsibilities, and authority are founded he rejects the priesthood. There is a theological principle named economia, which basically states that when a priest makes a mistake in the administration or confection of a Sacrament, Christ steps in and rectifies the error. If the priest desires to administer the sacrament and does what the liturgy directs, and the recipient desires to receive the sacrament, theologically that is sufficient even if a mistake is made. But does this apply when the priest does not believe in the sacrament, or does not care? If the recipient of the sacrament desires to receive the sacrament, is that sufficient? Remember, this is theology, which is the “art and science of guessing about God,” and not Dogma, which is statement of fact and reality by God. Therefore, anyone ordained by Weakland must question the viability of their ordination. Every person who has received a sacrament from a priest ordained by Weakland must question the viability of the sacrament received. Every person who has received absolution from Weakland, or from a priest ordained by Weakland, must question the viability of that absolution. The viability of the anointing and absolution of those in the process of death, given by Weakland and by the priests ordained by Weakland, is uncertain. The validity of the consecration of a bishop by Weakland, especially if the co-consecrators share his views, is questionable, as is the viability of every ordination to the priesthood by those bishops, and the sacraments administered and confected by those bishops and priests. Resolution: There really is no short term resolution of this problem, though Latin Rite Roman Catholic laity may

Text Box: temporarily resolve the immediate problem by attending a Byzantine Rite Roman Catholic Church where such is available. Byzantine Rite clergy are ordained by Byzantine Rite Bishops, and at present there is no general uncertainty as to their viability or dogmatic correctness. Attending a Latin Mass does not resolve the problem for the priest probably was ordained by a bishop whose viability is questionable. They may also find an Orthodox Church which will welcome them, possibly only temporarily, and possibly with the provision the person not attempt to receive Holy Communion. But it is likely the Orthodox Priest will allow the Roman Catholic to confess and receive absolution - at least the Priest should for to deny this Sacrament when requested by one in need is a grievous situation. Roman Catholic laity also could simply convert to an Orthodox Church. The older Roman Catholic laity who are better educated in their religion will find learning Orthodox dogma easy for Catholic and Orthodox dogma are basically the same. Such laity would find most Gregorian Rite Orthodox Churches reminiscent of their youth. Roman Catholic clergy who are concerned as to the viability of their ordination, or their consecration as bishop, are in a more difficult situation. The only means by which clergy can be assured of the viability of their office is to be re-ordained subconditione, by a Byzantine Rite Bishop or an Orthodox Bishop. Unless the priest is or becomes well known to such a Bishop, he probably will remain uncertain as to his viability in office. Note this has nothing to do with the change in the Roman Catholic Mass after the late 1960's or in the Latin Rite ordination liturgy after the early 1970's. Rather, the focus is on the viability of the bishop who ordained the priest. Realistic resolution of this problem will only begin when the Roman Catholic Church officially and publicly declares Weakland and those like him to be in error, and excommunicates a few of them and a few politicians and public figures who advocate things which are

Text Box: against Dogma, such as abortion and validation of homosexual acts. Concurrently, the Roman Catholic Church must reaffirm traditional Dogma, Canon Law, Tradition, and disavow any hint that some other religion is as viable as The One Holy Catholic and Apostolic Church of which Latin Rome may possible still be a part, and of which the Byzantine and Orthodox Churchs definitely remain a part. This must be followed by careful screening of all current priest and bishops, re-ordination and re-consecration of those found to be dogmatically correct, the re-ordinations and re-consecrations to be done by Bishops known to be viable (which means really old Roman Catholic Bishops, or Byzantine Rite Bishops), and the dismissal of those found to be Dogmatically in error. This is not likely to happen because Rome has been and remains under a cloud of inability to admit error and therefore unable to correct error - for error can only be corrected if it is admitted. One need but examine Rome’s history regarding homosexual and pedophile activities by its clergy, and no other conclusion can be reached. That does not preclude rectification of the problems for God continues to work miracles. If it does occur, that would also be a good time for Rome to get rid of its new ordination liturgy, and of the Novus Ordo (new mass), and return to its traditional, pre Vatican II, ordination liturgy and Mass. Again, this is not likely to happen, for the same reasons, but, again, God does continue to work miracles. Let us be vigilant and not allow these things to happen to us Orthodox! +

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