text:
Fr. Pfluger
Retreat given to SSPX brothers,
Flavigny (France), Christmas 2013
First Conference
What do brothers need? To know what is their duty today. In the liturgy during Advent, St. John the Baptist invites us to, "repent, for the kingdom of heaven is at hand." "Repent," i.e., have a new spirit . The purpose of this new spirit is the kingdom of heaven, salvation. Consequently, the goal of everything—prayer, vows , activities—is salvation. To arrive at salvation, there must be a change of direction, of mind, to reorient the compass: "to understand the profoundly supernatural spirit of the entirety of their lives."
The statutes of the Society are also useful for the brothers . In one passage, it invites us to
"understand the profoundly supernatural spirit of the entirety of their lives."
So, what is our mission, our duty? St. Pius X tells us: "Omnia instaurare in Christo."
Instaurare: true reform of the Church.
The new pope Francis was elected because of his commitment to reform. He is the reformer of the Curia, the initiator of a new evangelization. What used to be called reform.
" ... race of vipers ." It's worse than modernist or liberal. No, liberal, it's worse [implied : in the insults] ! But basically no one knows what is a liberal.
Holiness according to St. Benedict consists in humility, and [humility/one of the degrees of humility is] in obedience to God, to superiors. The obstacle in Tradition is this spirit of self-sufficiency, of pride which leads to contempt, to disobedience and is totally opposed to the thoughts of God in the Incarnation. Real reform requires a conversion, a renunciation of all but the Kingdom of Heaven (supernatural aspect to remember). Our Lord said: "I came from the Father; I came into this world (the Incarnation)." Why ? Not for the just, not for Tradis but for the lost sheep, He leaves the 99 to care for the lost sheep. Let's be careful of our security. Do not remain in safety in this world, it's better to go out, to not remain in his security if not rooted in Him, you must see the [good of others / the salvation of souls]. The supernatural life has not been given for us. God calls, the soul must answer.
Credidimus caritati is different from Credidimus veritati [we have believed in truth]. Credidimus caritati means: we have believed in charity. If the vocation, prayer does not lead us to charity and therefore to joy, it is because there is something wrong in our spiritual life. Our Lord tells us that the purpose is: "that your joy may be complete." This is totally contrary to Bishop Williamson's fatalism, a false attitude and not Catholic. All that we are telling you is that God is light and in Him is no darkness, He is love. Archbishop Lefebvre told us in 1978: "God is love, therefore He is mercy."
Report on Tradition : fewer and fewer vocations [proportional to the number of students in our schools] , why? Because we say only the best and this is the spirit of Avrillé, [-not going to repeat this as it was confidential] it is the religion of exclusivity, which interests us, it's us. [We know everything; we judge everything.] We understand [sometimes] the Pope denouncing clericalism. We, the Tradis, we have the True Faith, the True Mass, Us! Chapter 4 of St. John says: "Let us love one another . . . God is love." This love consists not in we who love God, but in He who loved us (the Incarnation). That is true mercy.
Credidimus caritati different from Credidimus veritati . A faith that does not produce charity, no! I Timothy 5:8, "But if any man have not care of his own, and especially of those of his house, he hath denied the faith, and is worse than an infidel." Faith is useless if it does not spread charity. Our Lord did not come to judge but to save, is the true faith, true joy. [Faith is life, not a backpack.]
Second Conference
The purpose of true reform is salvation through renunciation, humility, obedience. In a context of the refusal of the truth, of Tradition, we should not have an aggressive attitude, because God came to save the world. "unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God;" (John 3:5) that's the reform.
"For God so loved the world, as to give his only begotten Son . . . For God sent not his Son into the world, to judge the world, but that the world may be saved by him." (John 3:16-17) Yes God wants to save this world and we say: it is kaput. God does not say anything of the sort, nothing is impossible with God. This is not an problem of faith but of hope. God will come to judge, it is not for us to advance this judgment, but we must save souls.
An example of real reform can be found in the book "The Holy Church Throughout Its History" by our dear Father Jean-Dominique. Persecuted Christians thought it was the end of the world. The pope accepted what Constantin proposed—it was not perfect—that came from an emperor [a pagan] but they took it all the same. (The Pope did not refuse under the pretext that the Edict of Milan could applied in the name of religious liberty.) In times persecution, one survives. Once freed from persecution, thousands of young men leave the world, vocations flow in. This is a very strange phenomenon!
We notice a lack of enthusiasm in Tradition today. The phenomenon of leaving the world for contemplation is not there. The current state of vocations is disappointing. Carmel, for example!
--which has gone over to the "pseudo resistance," which is ridiculous—they do not have vocations. There is an ideal in Tradition that we are not able to transmit. One can see it in the lamentable assistance at weekday Masses.
It is too easy to see only the world's perversion; it is faith that overcomes the world: the primacy of contemplation, love of the Cross and thus the Mass—it is through it that we overcome the world. Our fight has been idealized; our view is in black and white.
Reality takes time, e.g. the Council of Constantinople, St. Athanasius was exiled seven times. He
preached in the city while the Arian bishop was still installed. His fight lasted more than 60 years. This is the mystery of history, God-made-man, who comes in this time, in this world, not stifling everything, destroying everything and then constructing a new world. Our Lord became incarnate in this rotten world. Reality demands a long development, not a pope who falls asleep a modernist and wakes up a Thomist. Our Lord said: "It is by your perseverance that you will save your soul." [Luke 21:19 – In your patience you shall possess your souls.?] All our priors, our superiors may not understand where we must begin to institute reform. As a reformer, St. Raymond of Capua was faced with a rebellion within the Church. All reform is the work of the Holy Spirit; it is a work of the Church. Archbishop Lefebvre relied on ordinary means for his reform.
Bishop Williamson said that nature has been destroyed so much that the Tridentine seminaries no longer work, that we must do something else—this is ridiculous!
Third Conference
Reform, a true restoration of the Church, is concerned with all of life not only the truth, e.g., the reform of Pius V founded on the most complex content of the mass, the missal , the crusade against the Turks. His reform had already begun when he was a young teacher. He was appointed inquisitor and reformed his Dominican convents. It made very practical reforms and was criticized everywhere.
As pope, he began with very practical reforms :
1 - He installed lavatories .
2 – He threw out the children of clerics.
3 - The doors of the Vatican were locked at night.
4 - He cut the staff of the Vatican by half.
5 – Women's convents were enclosed; they were forbidden to leave except in cases of leprosy, plague and fire.
6 – The priests who were doing nothing were confined to the castle of St. Angelo. 7-11 puts out whores .
And he began by putting through these reforms and in that way he reformed Christian life: [not enough/He was not satisfied with reforming] the Mass, the cate[chism?] ...
Another example of realism in relation to the reform is Pius X. In an atmosphere of abandonment and apostasy, he took as his motto : Omnia instaurare in Christo, for the return of nations to
Our Lord through the Church, not fatalism, waiting for chastisement. Pius X was not content to just complain about the situation. For us, to have above all a clear goal: why our vocation?
Above all, the Church, Christ, to save souls and not to think only of self, our priory, our school ...
Another example is that of St. Dominic who had great charisma and attracted many vocations. His secret can be discovered in his prayer: "What will become of sinners?"
This is the Caritas Christi and it is what maintains our desire for holiness. The apostolate is the
Sentire cum Ecclesia [to think with the Church] and not to criticize Vatican II [understood: that is not definite]. Criticism becomes boring and one cracks like many brilliant people who have not stopped us because they did not have Caritas Christi. Saving souls is the true motivation of perseverance and that no longer leaves time for sterile criticism. The purpose of St Pius X: to form Christ in those who are destined to form Him in others. The priesthood is a type of apostolate. Do not be selfish , the goal of our fight is the sanctification of others, of those who are with us. Do not do like the pseudo-resistance, but find enthusiasm for the good! Seek the kingdom of God and not to convert the Pope, or to analyze the texts of the Superior General or Lumen Gentium. Pius X: "our preference always goes to those who devote themselves to the salvation of souls." It must be [a/the] priority of all our houses. Do not reverse the adage "hell of philosophy, theology of purgatory, heaven of the apostolate."
Fourth Conference
Ignorance is the primary problem: "they know neither me nor the Father." Our priests' apostolate should focus on training and reducing the ignorance of the faithful, not merely talking about Vatican scandals or religious liberty. . . but [preaching]the faith. Do not make a dialectic (e.g. the two Russian peasants). No bitter charity! Do not force the truth but be patient.
With this new pontificate there is much talk of reform. With Evangelii gaudium, the Pope tries to touch all people, to convey the joy of the Gospel and the Faith. As said Father Schmidberger said, "There are good things but also omissions." After nine months we see this pope a little more clearly. He wants to change the Church. He loves to please and always does things differently: he does not sing when it's time to sing; he does not fast when it's time to fast; he is not exact with the rubrics (genuflections); he wears a priest suit when the others are in cassocks. In short, it hurts. What we must say is that he is unique; he is different; he is Argentinian and a Jesuit. He is a man of action. He is in the act, the doing, the movement, but He is the Pope. Evangelii gaudium is in a somewhat surprising language for us, to which we are not accustomed.
(Father Pfluger read the table of contents to us.) It should be noted that the Pope invites us not to fall into spiritual sloth . . . [In fact, the real problem is not what is said but what is not said /
Worse than what he says, there is all that he does not say], the problem of universal salvation . we understand the reaction of the Pope, but the problem is that he does not speak about converting . He fights against clericalism: those who think only of themselves and satisfying their little rules. What he says about homosexuals [basically/in a certain way] is not wrong because our Lord does not judge either. He embraces the Protestants, why not? But the worst is that he did not tell them about the exclusivity of salvation. [For modernists, faith is not objective, it is subjective. I no longer adhere to a precise object. Pope recalls the cross, etc., but for the modernists, we are all saved.] This Pope is deluded. He has the will to reform, which is fine, but he lacks the need for faith: "He that believeth not is risking his salvation." ( sic) At Pentecost, St. Peter preached a sermon that shocked, but he was the Pope and there were three thousand converts. [Pope Francis, "everybody knows what the Church thinks." No, this is wrong].
Fifth Conference
And we, in terms of reform, what can we do in this ongoing crisis?
We are at a decisive moment for Tradition and for the Society. Crisis comes from the Greek word crisis which in medicine applies to a patient when it comes time to decide his future. Is he at the point of overcoming the disease ? We are at this point where we must decide on our future relative to the pope, to the Church. So what to we do?
We must look at how the Church has acted in the past. At present, Suresnes [French District headquarters] and Bishop Tissier are pushing us, putting some pressure on us to make a clear declaration, pure and hard, a profession of faith, dotting our i's and crossing our t's. They [ They or some] demand that we not have discussions with Rome, but issue short texts based on doctrine. But be careful! [This is not so simple.] In the Creed one does not profess that one renounces Vatican II and religious liberty!
We consulted a few colleagues on the appropriateness of publishing the declarations on the occasion of the 25th anniversary of the consecrations; a French colleague wrote us about the usefulness of this text which is insupportable to the modern clergy [two strong statements ( end of Chapter 2012, then the declaration of the bishops in 2013) recalling our position again. Our statements are insupportable to modern clergy], even to him who believes us! Because he lacks the serious philosophical background to be able to understand us.
First problem: on the same text, each one sees it in his own way and the modernists do not see what you see. Example: during the interfaith rally in Buenos Aires in remembrance of the attack against the Jews, nobody understood our fight against religious liberty. They thought we were fighting against the Jews, because they have some very intelligent faithful [who did not understand the context /who spoke this way on TV].
2nd problem: they are ignorant of the ante-conciliar magisterium [because they/ and they ] are overwhelmed by pastoral concerns. Their concerns are totally different from ours, in that we focus on Vatican II and collegiality ... [In issuing such a declaration .] We are pleased with ourselves and we are not advancing things.
The reform is to work, to circulate "in capite et in membris[1]" [of head and of members] simultaneously. In capite ,is in relation to the Pope and to Rome and it has consisted in the doctrinal discussions and our efforts which have not been crowned with success for the moment. In membris is in our relations with the faithful, with parishes and the conservative clergy. We must now intensify contact in membris .
Going further back in history, we can see that the Carolingian reform consisted of many of private initiatives that were developed outside Roman power without confronting it and that it ended legislative approval. The pope is not launching the initiative but is the base who launches them, initiatives which expand until the head takes responsibility for them so as to make them official. This requires necessary placement of inferiors to conduct the business if the head can not take over the reform on his own. The Motu Proprio was a step. The Pope could not go faster and farther yet. The Bishop [Fellay?] has said that is numbers that speak. "We learn nothing from history," said ... ? People always do the same stupid things! Change will come from the increase of these initiatives and by their meeting and union.
[It/In fact, it is especially] France's problem. The French are complainers. The France's problem is that it has a Maurrassian[2] spirit, Cartesian . The current problem is either to open up to others or to fall back on oneself. So how do we overcome this crisis? Four bishops, four points of view!
- The first group which follows Bishop de Galarreta thinks that the Society is for an elite, the first duty is to protect our work, to protect from the confusion caused by contact with others. The Bishop has been disappointed regarding our discussions with Rome. In not keeping in touch, we protect what we have. "In Rome it is the heads, not the imbeciles who only know Vatican II," Fr. Pfluger said . [There are those who imagined that we would make short work of them during the discussions.]
- The second group is Bishop Williamson's : Talking with Rome is already a visible sign of betrayal. This is a very personal problem for Williamson . He was trained in a school where he learned "to do the opposite, to take a negative view." It is also a psychological problem in his relationship with Bishop Fellay. He never accepted him as superior. He was always opposed. There is also in his character, his pessimism is ideological: the youthful nature is so corrupt that he cannot receive grace, we must first restore his character.
Comment : This is ridiculous. We can no longer do anything about it and it is provoking for provoking sake and to move things along. Talking with the enemy is already losing the fight.
- The third group (Bishop Tissier, Suresnes) is those who are afraid. They say: firstly it's too dangerous, Rome must convert before any agreement or canonical regularization. A French [superior/ priest] told us: "Before any contact with Rome, the Pope must convert, condemn Vatican II and consecrate Russia to Our Lady."
Analysis : Basically , this is a problem of fear, fear of contact . They go on to say that because they are modernists, they are our enemies. These conditions [= the prior conversion of Rome] are ideal but unrealistic. A leader never retracts a single deal. It takes time.
After the Assisi "scandal," Archbishop Lefebvre did not require the pope to apologize, but a little time later he went to him in Rome. We must refer to Archbishop Lefebvre's words in 1982 in the United States where he rebelled against those who were refusing the 1962 missal and casting doubt on the validity of the sacraments. The Archbishop said: "I can not tolerate this sectarian, schismatic spirit of those who despise the good of the faithful. This is not consistent with the thinking of the Church."
We can say the same about the current situation. We must not yield to the pressure of those who
think like that, nor make it a personal problem, but remember what is our mission: [We must not delude ourselves, actually.] if we cut with Rome, we are sedevacantists. Bishop Tissier's thesis of a pope for two churches is ecclésiovacantisme and is unacceptable!
[1] This phrase comes from the Reformation, "This call for reformation of head and members, discussed in many writings and in conversation with insistence on existing and often exaggerated abuses, tended necessarily to lower the clergy still more in the eyes of the people." Catholic Encyclopedia, entry on the Reformation.
[2] Referring to Charles Maurras (1868-1952), "He was a leader and principal thinker of Action Française, a political movement that was monarchist, anti-parliamentarist, and counter-revolutionary." (from Wikipedia)
Seventh Conference
(As an interactive conference, 8.30pm - 10.30pm)
To understand the historical context of our relations with Rome, you should see the first phase as being the expansion of the Fraternity, then there were the consecrations, then came the contact-with-Rome phase. After 2000, it was Rome that made contact. 2000 was the jubilee year, the year of forgiveness. Cardinal Castrillon Hoyos insisted that a solution will come very soon for us, but Bishop Fellay said: "We do not trust , you want us to fall into line." The policy of the Society consists in waiting for Rome to show us some sign of goodwill (liberalization of the Mass ). Later we would add the lifting of the excommunications . At that time it was unthinkable [that Rome was worthy of trust/that Rome would do such a thing ]. [Then there would be the doctrinal discussions to show the real problems.]
Then came Benedict XVI, who knew our case very well. Already in 2002, he said [to Dr. Barth]: "The cohabitation of two rites together in the Church is impossible; we must [therefore 'catholicize' /reform] the New Mass [based on the former]."
[The Motu Proprio was in the air,] then there was the 2006 Chapter meeting which was very fortuitous (as have been some encyclicals there were several hundred of them and to which one no longer refers). You know: we can make Archbishop Lefebvre say anything if we go back over his writings, everything and its opposite because everything is tied to circumstances. [The 2006 Chapter showed that a certain distrust towards Rome was still present. Towards the end of this Chapter, a priest slipped a note under the door of the Secretary to plead for: "no practical agreement."] In 2006, no one thought that the Pope would follow up with [the preconditions] . On 7 October 2007, the Pope issued his Motu Proprio. Bishop Tissier himself said to me on that day: "This is a victory; it is the biggest event since the coronation of Pius XII." And now the "pseudo- resistance" criticizes the Motu Proprio; it's hypocritical , especially when we know that the Pope had all the curia against him. [Of course, the Motu Proprio is not perfect.] this Motu Proprio is a prerequisite and the Pope knows that one can not move too quickly.
The moment the pope withdrew the excommunication, he was attacked by the Curia and in our ranks, there was the Williamson affair. This [was/is] not worth the effort, nor the time to "criticize the plot." If the Pope had known what Williamson thought, he would not have lifted the excommunication. We should not forget that the Pope is German and that this subject is very difficult for them. [Then] the Pope said: "We must discuss this," and this is an affront to all the curia and the bishops: the world knew about it, except us! On 4 June 2009, there was a meeting in Rome with Bishop Fellay, Fr. Pfluger, Fr. du Chalard. The cardinal was very nice ... (sic) . He told us that for a long time, they had an internal problem with the bishops. [We did not understand Vatican II: religious liberty, the Council wanted to only allow us to able to go into Muslim countries. Quanta Cura, etc. This is not the problem.
After the discussions, we are waiting for a result of these discussions. [But in fact] they offered us a text to studied, to sign. It is clear we can not sign it, but we see that Rome did everything it could. It wants a solution, a regularization of the Society. Hoyos made proposals. But at that time, there was already a strong opposition in the Society. There is a small group that does not want contact with Rome. Rome pressed and required a response before the end of November. The Bishop answered that we cannot follow and this was a humiliation for Rome.
The Carmel reacted and not with a noble attitude. Inside there is strain and division, it is heating up and all that is ridiculous.
Bishop Fellay is very hesitant, not on the fundamentals, but when and how to act without ourselves splitting with Rome. In March, the Pope's office informed us that the Pope wanted the regularization despite the Curia's opposition, but the bottom line is that everyone wants to save face: Rome with Vatican II and us with the Williamson nonsense. Cardinal Levada said: "If you do not sign, it is because you do not recognize the Pope." And Bishop Fellay does not want to risk excommunication for refusing recognition of the magisterium . The letter of 3 bishops, it was seriously imprudent, was not in the spirit of Archbishop Lefebvre. In fact, a little later , Bishop de Galarreta apologized for the letter saying that if he had known the contents of the January documents (possibility to criticize ) he would not have acted so. And that of course, that remains between us, especially do not put it on the internet! (He said with a knowing look.)
Imagine that the Pope calls Menzingen and Bishop Fellay answers, "I am not available, call back later." It is not possible! And yet, he is faced with the problem of the Society, especially with this ecclésiovacantiste speech by Bishop Tissier and so we cannot look like sedevacantists . The text [that the Pope was on the verge of signing/proposed by the Society] had been found to be more demanding than that of the Archbishop in 1988. And yet the Pope did not sign despite all announcements he made and the Ecclesia Dei commission becomes more demanding, then Fr. Pfluger [?] asked the cardinal, "Where did this new requirement come from?" Answer: "We were all in agreement until May, but after some have been putting pressure on the Pope." Especially after what Bishop Tissier said, "the Council is not a true council." Cardinal Ladaria reminded the Pope who, obviously, cannot change his decision. In the Society we were very upset, our position is not clear in relation to the Council, if it is not given magisterial authority. So we are no longer Catholic.
The pseudo-resistance: these priests are[very unbalanced /reckless ] people, cases. One has the impression that it is a state of mind. The question today is not whether to trust, they want to impose upon us, for the current situation, for today, a prudence which was that of Archbishop Lefebvre in his time, for his era, in his circumstances. It is not honest.
All these departures are a purification for the Society and must be seen as a blessing , even if it hurts because maybe these are colleagues with whom we got along well.
The Society's irregular situation may be a punishment because it is focused on errors, they treat and have treated the Pope like a student. They systematically judge the texts that come from Rome, on principle and it is very serious! [One is almost glad that the Church is being ridiculed, happy with each error.] Since 2006, we have lost [60/66] priests and it is not because of Rome, while the Fraternity of St. Pierre, where there have about 250 [priests], they have had almost no departures. There really is a problem. [Of course we have to maintain our line.] The Church is being humiliated, we must be like the Good Samaritan , we must love her. We have idealized our fight and it has become an obsession to hit at the other institutions. [Of course they are not perfect, but neither are we.] We understand the pope is critical of clericalism . We have met with some of the bishops, they called us to Rome, and we, we were happy when Rome is seen badly. God can not bless the attitude of those who do not want to go re-enter the fold because there might be a wolf. [A priest (bishop?) of the Society has even said: "Even if the Society's chapels were empty, it would not matter, what matters is that we keep the faith."] Faith is at the service of the apostolate.
The [April] text is circumstantial, [minimal]. Maybe not the best and some say pitiful, it dogmatizes its interpretation and they imposed it on Bishop Fellay . [It had been seen by the Society's theologians, who found it very good. Others say it is pathetic, that it is not Catholic! They have dogmatized an interpretation, an opinion.]
We must be careful: in our own ranks we are not all in agreement about the concept of the magisterium, there are even 5 theories (Bishop Tissier, Fr. Gleize ... ) We must not dogmatize and impose a view on a superior. Certainly we must not change positions, but the circumstances have changed. Those who resist the superiors are few but limited, like Chazal . In 2007, Bishop Williamson's theory was: "ad infra decisions fall within the jurisdiction of the Council, but what is ad extra comes under the jurisdiction of the bishops."
So, in fact, everyone is [Pope against the Superior General] . behind this opposition there is fear on the one hand, on the other hand : "Rome does not interest us." ["We are the Church."]
Bishop Tissier dares to say : "Where there is true faith, there is the Church." Watch out, this is also what Luther said. In relation to the liberation of the Mass, they were against it being classified as an extraordinary rite, but it is hysteria to quibble about it! It should be clear, this is not serious, it has become an existential problem—what do you care if Bishop Fellay writes to Rome? [In 1988, Archbishop Lefebvre said nothing to the committee of what he was going to do in Rome. Archbishop Lefebvre had always kept in touch with Rome, yet remaining firm.]
We are full of a spirit of self-sufficiency. We have everything. But watch out, as a matter of principle God does not need us. The Society is going to be purified of members who are not wanted by us and it is a grace for it [the Society].
Fr. Rioult, for example, I know him well—he's a clown. He knows nothing and judges everything! Those people, they can't help it, they must judge the Pope. They focus on the 5% that is bad, even if 95% of Vatican II is good; it is idealism.
St Pius X in his reform did not act that way. He did not condemn everyone and fire all the seminary and university professors! What nonsense to react this way! If some need to be reassured, in Menzingen they always say the old Mass (general laughter). We must pay attention to grace that passes and does not return, as St Augustine said. The hour is grave, you do not need to make a fool of yourself in front of the Church, with regards to history.
A Brother's Question :
"In Tradition, they are still disturbed by what will happen in April. How are we to react?"
[Note from Non Possumus: this is referring to the "canonization" of John Paul II.]
First, do not be shocked. This is another concept of holiness compared to what we have.
But it has always been like that in the Church, each pope beatified his predecessor ! Imagine a priest who spends his time criticizing the Pope, Vatican II. And then? No, we must go on! [We must sometimes attack, sometimes advance, sometimes. . . We cannot spend our time attacking. We must know, but also explain the faith.]
It is urgent to understand that we must not saw off the branch. [If a bishop in his diocese unconditionally gives a church, can one accept it? If the Pope does it, but we have guarantee of being able to continue the fight and to be relatively protected against the local bishops, Archbishop Lefebvre said that we could accept it.]
You must leave it to the Superior General, he has enough to worry about that! To understand the situation, we must see that those who are against it, our Lord speaks, saying: "They have ears and do not hear, eyes and do not see (but do not understand)." Think, it's possible that the Pope is renew contact with us. This pope is unpredictable! Then Bishop Fellay will say to him, "You're not the Pope"? No, everything depends on the situation.
You know, Archbishop Lefebvre was always a very practical, very pragmatic man, and he always said: "If it's good for the Church, we take it, we do." [In I984, at the time of the motu proprio on the Mass, Archbishop Lefebvre said that it was a foot in the door, even though the motu proprio required recognition of the new Mass.]
You know, we are facing a French problem. [Someone told me:] The French have always been betrayed—it's a historical problem: betrayal by the Revolution, the Vendée, Leo XIII and the 'ralliement,' Algeria . . . But Leo XII was just realistic about the Republic. For example, you cannot imagine going to get your gas at so and so's place because he is Catholic. You go to the cheapest place. The same applies to the choice of dentist : it is based on urgency, availability and not one because he is Catholic! [One day, I said to Fr. de Cacqueray: "When you were out in Amiens, if the bishop or the mayor gave you a church, would you refuse it because the mayor is gay and a Freemason?" We must be realistic.] Reality is not black and white! It does not need to be simplistic, like Bishop Williamson. Those who react against the Superior say they are fighting for the Faith. No, each one is actually fighting for his own idea. God can not bless those who spread such an evil spirit. The problem today is not the same as in 1988. [That was then a matter of conscience, this is by design.] Today we have to face up to the evil spirit. So what do we do? Above all, assume that the Superior wants the best! When things go wrong, when the Faith is in danger, it's obvious!


text:
A Finding Aid to the Karl Zerbe Papers, 1928-1996, in the Archives of American Art
AAA.zerbkarl
Zerbe, Karl, 1903-1972
The papers of German American painter and educator Karl Zerbe measure 5.1 linear feet and date from 1928 to 1996. The papers document Zerbe's career through biographical material, writings and journals, art gallery records, financial records, printed material, photographs, documentary film materials, and home movies.
The collection consists of papers related to Zerbe's estate, exhibitions, and associations, along with ephemera such as address books and awards; daily journals used by both Zerbe and his wife, Marion; biographical essays written about Zerbe, and some painting descriptions. Also included are papers related to the various galleries Zerbe dealt with such as the Downtown Gallery, Foster Harmon Gallery, Nordness Gallery, and Robert C. Vose Gallery. Financial records include cash books, receipts, invoices, and papers related to loans of art work. Printed material consists of mostly exhibition-related documentation, but also includes articles and clippings that cover a variety of art topics, a leaflet on modern art distributed by the Institute of Contemporary Art in 1948, artist cards, and auction lists. Images depict Zerbe's personal life, studio, artwork, and encaustic painting technique.
This collection also contains 2.4 linear feet of moving image material. Included are home movies and travel films, as well as videocassettes containing raw footage, rough cuts, and the final version of "Expressions of Life," a one hour documentary for television on the life and work of Karl Zerbe. Documentation on this project also includes interview transcripts with Zerbe and others, a production script, and production notes. The documentary was written by Ernest Kolowrat, 1986, Peter J. Barton Productions.
This collection is arranged as 8 series.
Series 1: Biographical Material, 1944-1991 (0.8 linear feet; Box 1)
Series 2: Correspondence, 1940-1994 (7 folders; Box 1)
Series 3: Writings, 1938-1974 (9 folders; Box 1-2)
Series 4: Gallery Files, 1939-1996 (0.8 linear feet; Box 2)
Series 5: Financial Records, 1942-1979 (7 folders; Box 2-3)
Series 6: Printed Material, 1941-1986 (0.8 linear feet; Box 3)
Series 7: Photographs, 1928-1972 (1 linear foot; Box 3-4, OV 6)
Series 8: Moving Images, 1954-2002 (2.4 linear feet; Box 4-5, FC 7-20)
Karl Zerbe (1903-1972) was a German American expressionist painter and art educator in Boston, Massachusetts and Tallahassee, Florida.
Born in Berlin, Zerbe split his childhood between France and Germany until 1920 when he began working in an architect's office. At that time, Zerbe began studying at the Debschitz Art School in Munich, and then at the Munich Academy of Art. In 1922, Zerbe had his first one-man show at the Gurlitt Gallery in Berlin. With assistance from the city of Munich, he then studied in Italy for three years. During this time, he consistently displayed his work in group and solo exhibitions throughout Europe. His art was first shown in the United States at the Golz Gallery in New York in 1933, and Zerbe moved to Boston not long after. He worked for seventeen years in Boston including time as head of the Department of Painting in the Boston Museum School. After Boston, Zerbe, along with his wife, Marion, and daughter, Maria, moved to Florida where he took the position of head of the Department of Painting at Florida State University at Tallahassee.
Zerbe received honors for his life-long dedication and contribution to art by the Pennsylvania Academy of Fine Art, Carnegie Institute, the Institute of Contemporary Art, Boston, Tallahassee Area Chamber of Commerce, and the state of Florida.
Christopher DeMairo
The processing of this collection received Federal support from the Smithsonian Collections Care and Preservation Fund, administered by the National Collections Program and the Smithsonian Collections Advisory Committee.
This collection was donated by Karl Zerbe's daughter, Maria Zerbe Norton, in 2010.
The collection was processed and a finding aid was written by Christopher DeMairo in 2019.
This collection is open for research. Access to original papers requires an appointment and is limited to the Archives' Washington, D.C. Research Center.
Researchers interested in accessing audiovisual recordings in this collection must use access copies. Contact References Services for more information.
Karl Zerbe papers, 1928-1996. Archives of American Art, Smithsonian Institution.
Painters -- Massachusetts -- Boston Occupation Search Smithsonian Collections Search ArchiveGrid
Educators -- Massachusetts -- Boston Occupation Search Smithsonian Collections Search ArchiveGrid
Moving images Genre Form Search Smithsonian Collections Search ArchiveGrid
Painters -- Florida -- Tallahassee Occupation Search Smithsonian Collections Search ArchiveGrid
Educators -- Florida -- Tallahassee Occupation Search Smithsonian Collections Search ArchiveGrid
Expressionism (Art) Topical Search Smithsonian Collections Search ArchiveGrid
Kolowrat, Ernest Personal Name Search Smithsonian Collections Search ArchiveGrid

redpajama_set_name: RedPajamaCommonCrawl


text:
Q: Load a webpage from a site with an expired domain I had a portfolio URL that expired about a year ago, and there's a page from that portfolio I'd like to load/view. How can I do it? I used FileZila as my FTP client and all the assets from that page are sitting in there, I just don't understand what to do with them now that the URL is gone. Can anyone help with this issue?
This could also help - my new portfolio is run on a Wordpress-based CMS called Semplice.

redpajama_set_name: RedPajamaStackExchange


Garnier is a romantic vintage-inspired, printed cotton linen blend fabric. Intertwined ornamental elements and birds are positioned vertically. Garnier is ideal for curtains, throw pillows, upholstery and coordinates perfectly with Paisley and Savina.
40% Madera/Wool - 24% Acte. - 24% Alg/Cot - 10% PVC - 2% Cart.


LPL Financial was founded with a pioneering vision: to help financial advisors establish successful wealth management practices through which they could offer truly independent financial guidance and advice. Today, LPL Financial provides an integrated platform of independent research, technology, brokerage and investment advisory services to more than 14,000 financial advisors, making them the leading distributor of financial products in the United States. Because they don't offer proprietary products, LPL Financial enables independent financial advisors like Wealth Management Solutions to offer their clients objective, conflict-free advice.
Through LPL, we're affiliated with Financial Advocates, a boutique Registered Investment Advisory (RIA) that provides us with support and services — including portfolio design, investment research and alternative investments — so we can focus our time on serving our clients.


Wondering where to upload your Working with Children Check or First Aid Certificate? The Qualifications page is where everything goes, including your Working with Children Check, Coaching Accreditation, Driver's Licence, etc.
Everproof is using the word Qualification to mean any type of certification, accreditation, registration, signed policy or other document that you and want to store in your online account.
Think you have a better word in mind - let us know! We'd love to hear what you think and you can reach us at support@everproof.com.


The void of obscurity is a place Copenhagen based trio Town Portal call home. Not only do they reside here, but they thrive in the entangled rhythmic structures and dissonant soundscapes.
Since the release of the "Dirty Water" EP in 2013, Black Dirty have been honing their one-of-a-kind sound. Their music is bubbly and complex like an expensive champagne, and their new EP, Paw Paw, is no exception.
Atlanta, Georgia math-rock outfit, Things Amazing, have released their playfully captivating debut LP, Amazing Things.
The wait for a new Tangled Hair LP is finally over. No more binge watching their Milktime Productions sessions or playing their EP's and Apples on repeat. They've returned with a carefully planned and brilliantly executed record that retains the familiarity of their sound while incorporating captivating nuances.
Puerto Rico's Space Corolla have been teasing us with their unique blend of math rock and pop punk for about 2 years now. They finally and unexpectedly delivered their debut release Never Happy today.
For a decade now, Tiny Moving Parts have been honing their unique blend of emo, pop-punk, and math rock. This self-proclaimed family band, consisting of brothers Matt and Billy, and their cousin Dylan, has been on a steady successful incline especially since signing to Triple Crown Records in 2014. Their latest effort, Swell, is proof that the trio are constantly finding new ways to push the envelope and keep their listeners excited.
Since their self-titled release in 2011, And So I Watch You From Afar has been crafting a unique blend of boisterous and energetic instrumental rock, with heavy emphasis on guitar shredding and digital pedal trickery.
Sheffield-via-Ireland math rockers Ganglions have unveiled their second group of thoughtfully crafted quintuplets unto the world. The 4 songs on Thirsty are further proof of the band's hard work in 2017, considering their debut EP Fetch! was also released this year.
Depression manifests itself in many ways. Whether diagnosed or not it is a very real and debilitating disease that is nearly impossible to accurately describe to those who are unafflicted. Fortunately there is one outlet that humans have used for thousands of years that portrays these types of intangible emotions: art.
Hey @theheavyjamz, I would love to talk to you about your band Wider some time. Are you interested?
FECKING BAHAMAS 2015. ALL RIGHTS RESERVED.


Hublot is good at innovations. Many uncommon materials are applied to Hublot Big Bang watches. This brand has classic watch-making traditions and advanced technologies. All the timepieces need exquisite craftsmanship as well. The particular Hublot Big Bang watches imitation have very interesting and unique appearances of bright red colors and rare materials. The wrist watches have large-sized red sapphire cases whose diameter is 45mm.
Their transparent composite resin skeleton dials have enlarged hour markers and hands covered with red luminescent plating. Then there are two sub-dials on the skeleton dial. One is used for small seconds at 9 o'clock and another at 3 is used as a 60-minute counter. Besides, there is a date indicator set in this sub-dial. We can see the running mechanisms through the transparent dials. There are six H-shaped black plated titanium screws inset on the red sapphire bezel. The whole fancy Hublot knockoff watches have unique and firm materials, attractive to young customers.
The complicated flyback and chronograph functions are support by self-winding mechanical movements Cal. HUB1242. The Swiss movements are composed of 330 parts and can save about 72-hour power. Hublot copy watches with black rubber straps have a daily waterproofness. They have unique and fashionable appearances, appealing to young women.
Rolex GMT-Master II is my favorite collection because of its super practical functions and diverse designs. If a global traveler or businessman wants a proper wrist watch as a daily companion, a GMT-Master II watch is a proper choice. Today's models are a best seller on the watch market. The decent replica Rolex GMT-Master II watches are much popular with the public. The main black color makes the timepieces look reliable and decent.
The hot Rolex watches fake are driven by Cal. 3186, self-winding mechanical movements with blue Parachrom hairsprings. The COSC-certified movements can provide approximate 48-hour power. Then the classic black dials are applied with white luminescent designs, showing the clear time in the dark. There are four hands in the center. One of them is green, set to show the second time zone. The green GMT hand also has a luminescent tip. Besides, there is a date aperture at 3 o'clock. These accurate and useful functions are enough for the routine use.
Rolex watches copy with black dials have 40mm Oyster steel cases with bidirectional rotatable bezels. Their black bezels are carried with 24-hour scales. Then the wrist watches have a good sturdiness and a great waterproofness reaching 100m deep. Their practical functions make male customers willing to wear them on most daily occasions.


The #intentions for the #bible was to decipher through the #stories and the heavy #symbolism #provided through scripture! .
Jesus said I AM the #WAY #TRUTH &#LIGHT .
Which explains that JESUS CHRIST is the only way to HEAVEN.............😯?
#Learn how to realize the TRUTH through the BIBLE...decipher the #scripture until #you #understand it!
And than you will have #found the "HOLY SPIRIT" .
What #God cant #do through you #He won't do #too you!
Padai k wakt phn or mummy!!😂😂😂😂😂 .
Tu sei la mia persona preferita.
Quando rido con te,rido il doppio senza fare caso a quanto ho dovuto piangere nel mio passato. Quando piango per te,piango il doppio.
mi piace un sacco di più.
va a finire che poi non dormo.
Sono gelosa perché tu sei la persona della mia vita è io voglio essere certa sempre che io sarò sempre la tua.
Se ci penso vado nel pallone.
Quando ho paura mi vieni nel cuore.
io con te sento tutto più forte.
You can't Change the way People feel about you! So don't Try!
We Welcome You Mrs. ZARA.
Like, Share & Comments to Show Your Support!!
"Life is all about how we see things"
It's you vs you. Everyday. Always has been.


text:
Cardiovascular conditions
Embolism and thrombosis
Venous thromboembolic diseases: diagnosis, management and thrombophilia testing
Clinical guideline [CG144] Published date: June 2012 Last updated: November 2015
Surveillance decision
How we made the decision
2018 exceptional surveillance of venous thromboembolic diseases: diagnosis, management and thrombophilia testing (NICE guideline CG144)
Reason for the decision
We propose no update of the NICE guideline on venous thromboembolic diseases: diagnosis, management and thrombophilia testing (CG144).
Assessing the evidence
The purpose of this exceptional review was to examine any impact on NICE's guideline on venous thromboembolic diseases following the publication of the pharmacomechanical catheter-directed thrombolysis for deep-vein thrombosis (ATTRACT) study. This study was considered to be relevant to the section on thrombolytic therapy treatment for deep vein thrombosis in NICE guideline CG144. Additional evidence in this area from previous surveillance published since the publication of NICE's guideline on venous thromboembolic diseases in June 2012 was also considered by the exceptional review.
The ATTRACT study is a multicentre randomised controlled trial (56 US clinical centres) that compared the effectiveness of anticoagulation plus pharmacomechanical catheter-directed thrombolysis (PCDT) to anticoagulation alone (control group). Patients aged between 16 and 75 years were included if they had symptomatic proximal deep vein thrombosis (DVT) in the femoral, common femoral or iliac vein. People were excluded if their symptoms lasted more than 14 days, were pregnant, had active cancer, had DVT or post-thrombotic syndrome (PTS) in the past 2 years, had active bleeding or were at an increased risk of bleeding, or a life expectancy of less than 2 years.
Each person was randomly allocated to 1 of the 2 interventions by a web-based system to conceal allocation. All patients received anticoagulant therapy and were provided with elastic compression stockings before randomisation. Those patients in the intervention group received PCDT in a 5‑phase procedure, which allowed variation in the delivery method of the mechanical aspect of catheter-directed thrombolysis dependent on the location and extent of the thrombus. All those in the PCDT group received initial delivery of alteplase – a recombinant tissue plasminogen activator (rt‑PA) – under strict dosing parameters as described in the trial protocol. The need and type of further procedures required to remove any residual thrombus was left to the discretion of the clinicians.
The main efficacy outcome assessed was development of PTS measured using the Villalta scale. A score of 5 or greater on the Villalta scale indicated the presence of PTS and scores were categorised to provide severity ratings of mild, moderate and severe. The secondary efficacy outcome assessed was severity of PTS measured using the Venous Clinical Severity Score (VCSS). The VCSS was scored on 8 clinical items and 1 pain symptom item to give a total score ranging from 0 to 27 with a higher score indicating increased severity. For both scales, clinical examiners administering the measures were blinded to treatment allocation and measures were taken at 6, 12, 18 and 24 months.
The other secondary outcomes assessed were: health-related quality of life at baseline and 24 months using the VEINES instrument and the Short Form‑36 Health Survey; a major non‑PTS treatment failure defined as having either surgical intervention for venous disease within 6 months, amputation of the leg within 24 months, or development of venous gangrene within 6 months; and presenting DVT symptoms of leg pain and swelling at baseline, 10 days and 30 days. Venograms of patients in the PCDT intervention group were assessed before and after the procedure for the degree to which the thrombus had been removed. The study also measured safety outcomes including bleeding, symptomatic pulmonary embolism, symptomatic recurrent DVT and death.
All outcomes were analysed using a modified intention-to-treat analysis and a per-protocol analysis along with a sensitivity analysis to account for missing follow‑up assessments.
A total of 692 people were randomised (337 in the PCDT group, 355 in the control group). One person from the PCDT group was subsequently excluded from analysis because they did not have a qualifying DVT. No differences were identified in the baseline characteristics between the groups.
In the intention-to-treat analysis, no differences in the development of PTS over the 24‑month period between the PCDT group (157 out of 336 developed PTS) and the control group (171/355) were identified (risk ratio 0.96, 95% confidence interval [CI] 0.82 to 1.11, p=0.56).
The per-protocol analysis excluded 16 people (5 assigned to the control group and 11 assigned to the PCDT group) who did not undergo the intervention assigned at randomisation. The analysis found no differences in the development of PTS over the 24‑month period between the PCDT group (151/325) and the control group (169/350; risk ratio 0.94, 95% CI 0.81 to 1.10, p=0.47). Similar results were found in the sensitivity analysis (risk ratio 0.89, 95% CI 0.78 to 1.02).
Both intention-to-treat and per-protocol analyses found significantly lower severity of PTS in the PCDT group compared with the control group at the 6-, 12-, 18- and 24‑month follow‑up points for both the Villalta and VCSS scales (p<0.01). However, 1 exception was the scores on the VCSS scale at the 24‑month period, which was not significantly different between groups.
Neither analyses found significant differences between groups for any of the remaining secondary outcomes of health-related quality of life, major non‑PTS treatment failure, overall treatment failure or symptoms of DVT (all p>0.01).
Analysis of safety outcomes indicated increased rates of major bleeding in the PCDT group (6/336) compared to the control group (1/355) within the first 10 days (risk ratio 6.18, 95% CI 0.78 to 49.2, p=0.049). However, the difference was no longer significant over the total 24‑month period with 19 instances of major bleeding in the PCDT group compared to 13 instances in the control group (risk ratio 1.52, 95% CI 0.76 to 3.01, p=0.23).
A significant difference was found for rates of any bleeding (non-major) within the first 10 days with 15 instances in the PCDT group compared to 6 instances in the control group (risk ratio 2.64, 95% CI 1.04 to 6.68, p=0.03). Over the total 24‑month period, the difference was no longer significant with 46 instances in the PCDT group compared to 38 instances in the control group (risk ratio 1.26, 95% CI 0.85 to 1.89, p=0.25).
No significant differences were found between groups at 10 days or over 24 months for the other safety outcomes of recurrent DVT or deaths. Although no deaths occurred in either group within the first 10 days, 1 incidence of death due to pulmonary embolism was recorded in the PCDT group at 6 months.
Guideline development
During guideline development, it was recognised that clinical practice in the treatment of DVT had moved towards using catheter-directed administration of thrombolytic agents for clot lysis rather than systemic administration. However, it was also noted that the evidence was unclear whether catheter-directed thrombolytic therapy reduces the incidence of PTS but that there may be an increased risk of major bleeding.
In assessing the evidence, the guideline considered mortality, risk of bleeding, recurrence of venous thromboembolism (VTE), and PTS as patient important outcomes. One Cochrane review that included 12 randomised controlled trials (RCTs) and 2 additional RCTs were evaluated relevant to this intervention and outcomes. The evidence showed that, compared to standard anticoagulation, catheter-directed therapy reduced all‑cause mortality (4 studies, relative risk [RR] 0.46, 95% CI 0.13 to 1.57), reduced recurrent VTE (3 studies, RR 0.19, 95% CI 0.05 to 0.7), reduced PTS (2 studies, RR 0.81, 95% CI 0.6 to 1.11), and increased rates of major bleeding (6 studies, RR 1.28, 95% CI 0.52 to 3.12).
However, the quality of evidence was considered low to moderate due to the high risk of bias of the studies included and the imprecision of the results found. The results for all‑cause mortality and major bleeding were deemed to be very uncertain whether they indicate clinically important differences between interventions. The 2 studies evaluating PTS showed that it is unlikely that there is any difference of clinical importance. Although it was only the 3 studies showing fewer instances of recurrent VTE that were considered to demonstrate a clinically important difference.
No evidence was identified that compared mechanical thrombectomy with standard anticoagulation or traditional thrombolysis.
A cost-effectiveness analysis was not conducted but the costs and the consequences of the interventions were considered, leading to the decision that the additional costs incurred by the use of catheter-directed therapy were lower than the cost associated with treating PTS.
Previous surveillance
An evidence update (2014) found 1 RCT and 1 Cochrane systematic review relevant to this intervention. The randomised controlled CaVenT study compared catheter-directed thrombolytic therapy plus standard anticoagulation with standard anticoagulation therapy alone in 209 people with DVT above mid-thigh level. At 24 months, significantly fewer people had PTS in the catheter-directed therapy group (p=0.047). However, catheter-directed therapy was also associated with bleeding complications. The Cochrane systematic review of 17 RCTs compared any type of thrombolytic therapy (systemic, loco-regional or catheter-directed) in addition to anticoagulation therapy with anticoagulation therapy alone in people with DVT of the lower limb. Thrombolytic therapy was associated with a significantly lower incidence of PTS (between 1 and 6 years, p=0.000026; 4 studies, n=341) and increased incidences of bleeding complications (p=0.00064; 17 studies, n=1,103).
The previous surveillance review (2016) found 3 studies relevant to this intervention. An RCT of people with iliofemoral DVT found a significant reduction in risk of deep venous reflux and an increased venous patency with the addition of catheter-directed therapy to anticoagulation and compression stockings at 24‑month follow‑up. The authors concluded that these outcomes were found to be strong predictors of PTS. A meta-analysis of 6 studies in people with proximal DVT found significantly lower rates of PTS and increases in major bleeding episodes with the addition of catheter-directed therapy compared with anticoagulation alone. However, catheter-directed therapy was not found to reduce mortality, recurrent DVT or PE. A 5‑year follow‑up of the CaVenT study compared standard treatment with compression stockings and anticoagulants (control group) to standard treatment plus catheter-directed therapy with alteplase in people (n=176) with proximal DVT. At 5‑year follow‑up, a significant reduction in risk of PTS was found for the catheter-directed therapy group.
Views of topic experts
We engaged with topic experts who helped to develop the guideline and those involved in the current update of NICE guideline CG144. Two topic experts commented that it is not possible to generalise the trial findings specifically to the relevant recommendation in the guideline because the ATTRACT study did not report subgroup analysis of the iliofemoral DVT population. Topic experts also commented that a significant proportion of participants had a long duration of rt‑PA infusion and that some patients were offered direct oral anticoagulants whereas others were not. These comments support the exceptional review proposal that the population and intervention within the ATTRACT study are not fully relevant to those covered in recommendation 1.2.6 in NICE guideline CG144. One topic expert also highlighted that the 5‑year follow‑up data to the CaVenT study are relevant to this recommendation and should be considered in the review. This study has been included in the review of evidence for this exceptional review.
Recommendation 1.2.6 currently states that catheter-directed thrombolytic therapy should be considered for patients with symptomatic iliofemoral DVT. To be considered for the intervention, these patients should have symptoms of less than 14 days' duration, good functional status, a life expectancy of 1 year or more, and a low risk of bleeding.
The new evidence from the ATTRACT study showed that PCDT did not prevent PTS in people diagnosed with acute proximal DVT but there was some evidence of more major bleeds within the first 10 days in this group compared to the anticoagulation alone control group.
Regarding the strengths and limitations of the ATTRACT study, the use of randomisation, allocation concealment and assessor blinding reduce potential selection and detection bias. The study included relevant patient important outcomes, all of them relevant for the guideline and considered in the development of the recommendation.
The population is partly relevant to the guideline with the inclusion of people with iliofemoral DVT who meet the criteria set out in the guideline recommendation. However, the study also includes people with femoropopliteal DVT and it was not possible to analyse subgroups because the study was not adequately powered to do so. The intervention used in the study combines mechanical thrombectomy with catheter-directed thrombolysis. Because this is a variation of the broader intervention considered in the recommendation, it may not be possible to generalise the results to all types of catheter-directed thrombolytic therapy. The authors also note that a limitation of the study was that the mechanical aspect of the procedure varied according to clinical need and clinician preferences. The degree to which this limitation impacted on the results of the main and safety outcomes remains unclear because randomisation was not performed for this aspect of the procedure to allow separate analysis. Further variations in the intervention included the duration of rt‑PA infusion and that some patients received direct oral anticoagulants whereas others did not. Again, it is unclear what role these variations played in the overall effectiveness of the intervention.
The loss of follow‑up was more than the anticipated 10% and primarily occurred in the control group, which the authors recognise may result in an underestimate of the treatment effect. However, statistical analyses were conducted appropriately to account for missing data and crossover between interventions which found similar results.
The result which showed an increase in bleeding associated with PCDT highlighted a risk already identified in previous studies for this population. However, there is some inconsistency between the confidence intervals and p value reported for this result. Although the p value may indicate significance, albeit borderline, the confidence intervals are wide and includes the null value. Also, although it appears that bleeding risk increased in the first 10 days, at 24 months this difference was no longer significant between groups and no deaths occurred in the initial 10‑day period. So although there is some suggestion of an increase in bleeding, the number of outcomes are small and the statistical results inconsistent.
The recommendation on catheter-directed thrombolytic therapy in NICE guideline CG144 was developed with some prerequisite criteria due to the unclear evidence base. Evidence relevant to the population and intervention published since the development of the guideline generally supports this advice but should be approached with some caution due to the imprecision in the results. Although the new evidence from the ATTRACT study does not show any benefit of PCDT in reducing PTS, it is unlikely to impact on NICE guideline CG144 due to the limitations in population and intervention identified.
Other clinical areas
This exceptional surveillance review did not search for new evidence relating to other clinical areas in the guideline.
No equalities issues were identified during the surveillance process.
Overall decision
See how we made the decision for further information.
This page was last updated: 30 August 2018


Church location marked on map.
I have stopped by many times and left voice mail on phone as well but have not received replies. Will plan to attend a Service soon.
May I ask if you may have Devotional books available?


Episode 56 – Marcus challenges Nick to watch HBO's Westworld! Can Marcus really get Nick hooked in just three episodes? Does Nick's love for James Marsden make this show hard to watch? Will Marcus be able to explain what the heck is going on in this show??? You'll have to listen to find out!!!


text:
INTERCHURCH MARRIAGES: towards a spirituality
This article originally appeared in : A.Brenninkmeijer-Werhan (ed): Marriage – Constancy and Change in Togetherness, Munster: LIT Verlag, 2017 (Symposium, 15). Reproduced by kind permission.
An interchurch marriage is a marriage between Christians. As in any other, the spouses are called together by God to commit themselves to one another for life, to live together in a love that reflects God's love for his people, Christ's love for his Church.
In his post-synodal apostolic exhortation on the Joy of Love, Amoris Laetitia, Pope Francis writes: 'Christian marriage, as a reflection of the union between Christ and his Church, is fully realized in the union between a man and a woman who give themselves to each other in a free, faithful and exclusive love, who belong to each other until death and are open to the transmission of life, and are consecrated by the sacrament, which grants them the grace to become a domestic church and a leaven of new life for society'. This is just as much a description of interchurch marriage as it is of Catholic/Catholic marriage, although some in both categories would find themselves in situations 'which do not yet or no longer correspond to the Church's teaching on marriage', as the passage continues (292). It should be noted, too, that 'fully realized' does not mean 'perfectly realized', as Pope Francis often insists (325).
Interchurch families have found themselves giving a warm welcome to Amoris Laetitia. It was not that the document said much about interchurch marriages in any specific way, although it included a positive and helpful – if brief – passage referring to them (247). Rather it was that what was said about marriage and the domestic church could be applied to interchurch families as much as to same-church couples. It offered a spiritual approach that was equally relevant to all. And beyond that, something else stood out from an interchurch family perspective; it was so easy to apply what was said in the text about relationships as they are worked out in marriage and family life to relationships between the churches as they commit themselves to walking the ecumenical path together. Amoris Laetitia reinforced the conviction of interchurch couples that simply by their commitment to one another in marriage and – as a unit – to one another's churches, they are contributing in a small way to bringing together those churches into the unity for which Jesus prayed. They are indeed living the path to Christian unity.
A threat or a gift?
An interchurch marriage is a fully Christian sacramental marriage; the two spouses are called together to form a domestic church – a church in their home. So what is distinctive about interchurch marriages? They are one type of cross-frontier marriages; they cross the boundary between two separated church communities. Like all cross-frontier marriages, they can be perceived as a threat to the communities from which they come, for when the two partners commit themselves to one another in marriage they are declaring their determination to confront together and overcome differences between themselves that their respective communities have not been able to handle. That was how 'mixed marriages' were seen by the Roman Catholic Church and other churches before the Second Vatican Council. They were a danger to the separate identities of their churches. So Catholics (if their marriages were to be recognised) had to promise to do all they could to 'convert' their partners to the Catholic Church, and both partners had to promise that all the children of the marriage would be baptised and brought up in that Church. In response other churches strongly advised their members not to marry Catholics.
But like other forms of cross-frontier marriages, these marriages can also be perceived by their communities as a gift and a promise. If by the grace of God the partners and their children can succeed in living together in love in their domestic church, may not their experience in some small way help their wider church communities to live together in unity too? Since Vatican II, with the official entry of the Roman Catholic Church into the ecumenical movement, this positive view of marriages between baptised Christians of different traditions has been able to gain ground, Catholic rules have gradually been relaxed, and the fears and suspicions of other churches have lessened. There is still a long way to go, but the change in expectations and attitudes over the past fifty years has been phenomenal.
Mixed marriages between baptised Christians have claimed a distinctive terminology. They have distinguished themselves from other kinds of mixed marriages – interracial or interreligious, for example – by calling themselves 'interchurch', or else 'interdenominational' or 'interconfessional' families. Sometimes they have been called 'ecumenical' marriages. Starting with the French foyers mixtes in the Lyon and Paris areas in the early 1960s they have formed groups and associations of couples in a number of European countries and throughout the English-speaking world, supported by clergy and ministers, to encourage one another and to reflect on their situation. There is now an informal Interchurch Families International Network that links them together, and an international website: www.interchurchfamilies.org
In a paper adopted by the Second World Gathering of Interchurch Families held near Rome in 2003, they described what they meant by a 'fully and intentionally' interchurch marriage. 'An interchurch family includes a husband and wife who come from two different church traditions (often a Roman Catholic married to a Christian of another communion). Both of them retain their original church membership, but so far as they are able they are committed to live, worship and participate in their spouse's church also. If they have children, as parents they exercise a joint responsibility under God for their religious and spiritual upbringing, and they teach them by word and example to appreciate both their Christian traditions' (Interchurch Families and Chrisian Unity, Association of Interchurch Families, London, 2004, p.2). Interchurch couples recognise that not all mixed Christian marriages share these intentions, but would like to offer to others their conviction that this is possible and can be deeply enriching. They also recognise that a 'fully and intentionally' interchurch marriage in no way means a 'perfect' interchurch marriage – to return to Pope Francis' thinking in Amoris Laetitia, referred to earlier (122).
A work of the Holy Spirit
Many have seen the developments which have taken place over the last half-century in relation to mixed Christian marriages as a work of the Holy Spirit, leading us forward from the insights of the Second Vatican Council relating both to Christian unity and to Christian marriage. Indeed, the Indian Bishops' Conference, in their mixed marriage guidelines, stated positively that the very existence of interchurch marriages can be seen as part of God's plan. 'Many circumstances of life', they said, 'and undoubtedly Divine Providence itself, arrange that at times compatible members of different Churches develop a desire to be united in a permanent bond of marriage … united in love.' (Guidelines for Ecumenism, Catholic Bishops' Conference of India, New Delhi 2000, part 4, 56)
From their earliest years of coming together in groups and associations, interchurch families discovered that they shared a desire to contribute to the growing unity of their two church communities, both in the sense of local congregations and wider denominations. They saw themselves as pioneers, going ahead of their churches because of their privileged experience, but always rooted in them and acting on their behalf. They desired to become both a sign of unity and a means to grow towards unity. They hoped to form a 'connective tissue' that would help in some small way towards the healing of the wounds in the one Body of Christ.
Gradually their ecumenical potential has been recognised by the Catholic Church. As early as 1970 Pope Paul VI's motu proprio on mixed marriages admitted the possibility under cover of the negative: 'mixed marriages do not, except in some cases, help in re-establishing unity among Christians.' So 'in some cases' they can, concluded interchurch spouses, and prayed and worked to that end. Later popes encouraged them. 'You live in your marriage the hopes and difficulties of the path to Christian unity', said Pope John Paul II at York, England, in 1982. As they expressed that hope in prayer together, in the unity of love, he declared, the Holy Spirit would help them to grow in trust and understanding. At Warsaw, Poland, in 2006, Pope Benedict XVI declared that when two young people from different Christian communities come together in marriage, their decision 'can lead to the formation of a practical laboratory of unity'. For this to happen, he said, it is not only the couple that needs mutual goodwill, understanding and maturity of faith, but also their communities, who must help and support them. When Pope Francis visited the Lutheran church in Rome in 2015, he used his favourite ecumenical image of separated Christians 'walking together' in and towards unity. To a Lutheran/Catholic couple he observed that: 'You are a witness to an especially profound journey because it is a conjugal journey, truly a family journey, of human love and of shared faith'. (The full text is given as an appendix to Ruth Reardon, 'Amoris Laetitia: comments from an interchurch family perspective'', in One in Christ, 50, 1, 2016, pp 66-86)
From the beginning interchurch families were committed to promoting Christian unity. Later, as the movement for marital spirituality developed, with the creation of the International Academy for Marital Spirituality and the publication of the INTAMS Review, we found a language in which some of our own insights could be expressed and deepened. We began to recognise more clearly the way in which marital spirituality and spiritual ecumenism came together in our marriages. In the early days of the British Association of Interchurch Families one of our members wrote: 'Some people play at ecumenism, but we live it.' As our appreciation of marital spirituality developed, we came to see the profound relationship between Christian unity and interchurch marriages. Unity becomes not just what we do, but who we are, simply because we are so fundamentally joined together by the Holy Spirit in marriage and family life, in the depths of human love and shared faith. Pope Francis expressed this so clearly in 2015 in a way that resonated with our own experience (see above). We are grateful too that Amoris Laetitia had nothing at all negative to say about interchurch marriages – I think this may be a first for official Roman documents.
A gift and a call
Many interchurch couples have a very clear sense of vocation. The partners sometimes feel a stronger sense of being called to marry one another than do those in same-church marriages – precisely because it can be such an unexpected experience. Many couples have been surprised by the way they have been drawn together in love, often attracted by the deep Christian faith of the other. A Canadian Catholic wife explained: 'God gave me all I had asked for in a spouse – only I had forgotten to say he must be a Catholic.' She was mirrored by a Protestant wife from New Zealand, who also received all she had prayed for: 'only I didn't ask that he shouldn't be a Roman Catholic'. It is often a difficult decision to marry, especially when there is strong opposition at first from communities and families. But the surprise itself can lead on to a strong conviction that this is a gift and a call from God, and opposition can sometimes test and strengthen the bond between the couple.
The call does not always come to a young couple who have to decide whether they are going to throw in their lot with one another for life. Sometimes it comes to an older couple who have gone their separate ways for many years until something – maybe a meeting with another interchurch couple, or a particular life experience – shows them the possibility of becoming a 'fully and intentionally' interchurch family and they are drawn irresistibly towards it. Sometimes it comes because one partner has become a Catholic – or because a Catholic has joined another Christian community. There is no single pattern.
I refer particularly to couples where one partner is Catholic and the other a member of a different church community because in these cases (as in marriages with Orthodox Christians) the two spouses belong to communities that are not in communion with one another; this presents particular difficulties when the couple are bound together in one domestic church and want to express that unity within their wider communions. It is simply a reflection of the unique position of the Catholic Church within the ecumenical movement; it claims to be 'more church' than others in a very fundamental way, and behaves accordingly, but on the other hand it wants to enter into theological discussions with other church communities on an equal level ('par cum pari' says the Vatican II Decree on Ecumenism).
The French priest Abbé Paul Couturier, who inspired the Week of Prayer for Christian Unity and saw that if Christians were to be united they must pray together for unity, had to grapple with this unequal situation. He totally transformed the earlier Octave of Prayer, with its prayer for unity around the See of Peter (which could only be a form of prayer used by those already convinced that the Pope is central to the unity of the Church), into a Week of Prayer for the unity that Christ wills, to come as he wills it (which can be prayed by all Christians who want to enter into Christ's own prayer for unity, recorded in St John's Gospel). Along with conversion of heart and holiness of life, Vatican II commended it as 'the soul of the ecumenical movement', worthy to be called 'spiritual ecumenism'.
In marriage the partners are committed to one another on an equal footing, with equal rights and responsibilities as partners and parents. The new insights of Vatican II gave interchurch couples a solid basis for believing that they would be able to enter into their marriage partnership as equals. It made possible the 'full and intentional' interchurch marriage as described earlier. But often this is not a straightforward process. Sometimes it feels like one spouse having a family of origin that looks down on the other as its social inferior, and makes its attitude very clear. The couple have to negotiate the imbalance together, not allowing the views of one family to take over their marriage, but at the same time not allowing themselves to be distanced from either of them. It can be a slow process that can be very difficult at times in practice, but it is amazing how understanding can grow at a deep level. Sometimes a Catholic is surprised at how well their partner can explain to other Christians the position of the Catholic Church and the particular gifts it can offer to the ecumenical process – better than they could themselves!
Very often the spouses begin with all kinds of misunderstandings and prejudices about their partner's church tradition. Because they love one another they are willing to talk them through. 'I don't suppose many engaged couples spend an evening discussing what it means to ask the prayers of a saint, what incense is for, or what the word "priest" really means', wrote one Anglican wife. Defensiveness can be replaced by a realisation that intense questioning may not represent aggression but a loving determination to understand. And many interchurch partners have said that they have grown stronger in their own faith, more appreciative of their own tradition, because they have had to work hard to explain it to their spouse. 'I am a better Catholic than I would have been if I had married another Catholic; I would have taken so much for granted and not really thought about it', said a Catholic husband. And in the process, the couple find that their relationship is strengthened; because they have talked on a deep level about their church relationships, they can communicate better with one another in other areas of their life too.
A commitment to share in the life of two church communities, so far as they can, means hard work for an interchurch couple; church diaries and rotas are not geared to such an undertaking. But it can be experienced as a double blessing, in times of sorrow as well as times of joy. Many have spoken of their gratitude for the support they have received from both communities; for instance, when illness strikes or when a baptism is celebrated. Conflicts are part of marriage, and family life shows the church in its brokenness as well as in its call to unity. This is true for interchurch families as for all domestic churches, and it can affect them in a particularly painful way. But as the spouses, two different and distinct persons, come together to share their lives and grow together into one coupled person, they can embody Christian unity with a particular joy.
Sharing of gifts
'The ecumenical movement is not only about the removal of obstacles but also about the sharing of gifts', said Pope John Paul II and the Archbishop of Canterbury in their Common Declaration of 1989. (Eds. Adelbert Denaux, Nicholas Sagovsky and Charles Sherlock, Looking towards a Church fully reconciled. Final Report of the Anglican-Roman Catholic International Commission 1983-2005 (ARCIC II), London 2016, p 344) That is certainly true for interchurch spouses. They are committed to sharing everything they can, including their respective church traditions, the particular ways their communities have lived out their Christian faith. These can seem strange and even threatening in their unfamiliarity at first; things that are taken for granted by one partner can appear quite shocking to the other. This can be experienced in all marriages, of course; habits and assumptions that come from the family of origin of one of the spouses can be really unwelcome to the other. Negotiating the differences and establishing a new pattern of their own, drawing on what they judge to be the best of both their family traditions is an essential task for all newly-married couples. For interchurch couples it has a particular dimension.
The criterion is faithfulness to Christ and to the great tradition shared by all Christians. There is far more here that unites them than divides them. But there are real differences, and their task is to live this diversity in unity, not dismissing anything that is important to either partner out of hand, nor taking everything on board without discrimination either. There will be much mutual questioning, and not all couples will come to similar conclusions; each has to find its own way forward, to discover the best choices for their particular situation. One young couple considered how they could best organise their living space to welcome others – family, friends, and strangers – into their home, into their life together. 'Offering hospitality at our dinner-table is part of this, and at our daily meals we like to remind ourselves from whom all good things come and give thanks by saying a simple grace before eating. Also, reserving a place in the house, in the living room for example, for times of prayer (placing a Bible open for scripture readings, a candle to light beside an icon …) has the effect of keeping our daily "material" life in touch with our "spiritual" life.'
Many interchurch couples have felt it important to learn to pray together as couples, precisely because their worship together in their respective communities could be problematic. This might start in a particularly intense way during their engagement, as part of a 'getting to know you' process, alongside an effort to be together during their respective church services. The practice may continue into their married life, as they seek to shape their domestic church in their home, and then have to be re-thought as they attempt to work out how they are going to share their prayer with their children. There will be practical questions to face: a decision to read the scriptures together may be relatively simple, but what about a balance between liturgical and extempore prayer, and how to use – or ignore – prayers like the 'Hail Mary' which are deeply rooted in one tradition but may feel very strange to someone coming from another. One couple decided that the Anglican partner (who was not comfortable with asking the prayers of the saints) should pray the biblical half, and the Catholic should respond with the second part of the prayer; thus it would it would become a prayer that their children would recognise when they met it in a Catholic context, and at the same time the partners would respect one another's sensitivities without calling attention to their differences.
As they become more familiar with another way of praying, both partners can develop and change, and feel greatly enriched by the process. The same is true more generally as they begin to share more fully in the life of their spouse's congregation. 'We appreciate the Catholic liturgy and the Baptist sermon', said one young couple. They considered that being exposed to both was much better than being limited to only one. Catholics can be impressed by the role taken by the laity in their partner's Protestant church; others can appreciate the attention given to marriage and marriage preparation in their Catholic parish. Both partners can come to value diversity and take on an enlarged identity. Some go so far as to talk of 'double belonging' and see themselves as a united couple which is a part of both congregations. It is not surprising that interchurch families are often active and influential in local ecumenical relations out of all proportion to their numbers. They feel they have received so much from their exposure to other Christian traditions, and want to share their experience more widely. Their enthusiasm and commitment to unity can itself be a gift for their congregations.
Interchurch couples set out on their married journey with their 'personal story of love', as Amoris Laetitia puts it (9). The path is above all the path of love, reflecting Christ's love for his Church, entering into the mutual love of the Father and the Son, into the communion of love that is the mystery of God, Father, Son and Spirit of love. This is equally the ecumenical path. Cardinal Mercier, Archbishop of Malines, was an ecumenical pioneer in the 1920s, welcoming Anglicans to his home. He realised that if divided Christians were to unite, they must love one another. In order to love one another, they must meet one another and get to know one another, he declared. That is precisely what interchurch couples have done, meeting one another, getting to know one another, and committing themselves together to the relationship of marriage that is indeed a school of love. Love is the first law of Christians. It is the same process, the same path of love that must be followed by the two partners joined in marriage and by divided Christians who share a common baptism.
They will find great joy in this path of love, but they know from the outset that they will not always find it smooth going. Pope Francis returns several times to the theme of 'imperfect' love. Although the grace of the sacrament of marriage is intended above all to perfect the couple's love (89), he says, we have problems whenever we think that relationships or people ought to be perfect, or when we put ourselves at the centre and expect things to turn out our way (92). Love does not have to be perfect for us to value it. The other person loves me as best they can, with all their limits, but the fact that love is imperfect does not mean it is untrue or unreal (113). These words from Amoris Laetitia are a reminder of how the 1993 Ecumenical Directory described the way in which members of other churches and ecclesial communities are brought by baptism into 'a real, even if imperfect' communion with the Catholic Church (Directory 129). God offers the grace to bind married partners and separated Christians into loving communion, but as human beings we are always on the way to its full realisation, we can only grow gradually into the fullness of love. But that growth is real, our love is real, and walking together in love is the path, just as the fullness of love is the goal.
It is an on-going dynamic process, which advances as the partners are able to receive and integrate the gifts that God offers to bind them together in unity. God is patient, and knows that human beings can only progress towards unity by stages; it is not a once-for-all process. We can only take small steps at a time, but they are important. Pope Francis' three little words 'Thank you', 'Sorry', 'Please', need to be practised all the time (133), until they come to express a habitual attitude of mutual gratitude, of repentance and forgiveness, and of a humility that leads to deeper unity. This is as true for the ecumenical journey as for the conjugal journey.
Christians are called to a love that never gives up, says Pope Francis. It is always beginning all over again. It endures everything. Married sacramental love is an 'affective union', spiritual and sacrificial, combining the warmth of friendship and erotic passion, and enduring long after emotions and passion subside (120). This love is a gift of the Holy Spirit, a powerful love that reflects the unbroken covenant between Christ and humanity that culminated in his self-sacrifice on the cross. Much has been written about the importance of the contribution that friendship has made to the progress of the ecumenical movement – a deep friendship that has grown between Christians who have recognised that they are already fundamentally one in Christ, in spite of church divisions, a friendship that has stimulated them to work tirelessly for visible unity. At the end of his meeting with the Archbishop of Canterbury in 1989, Pope John Paul II said to Archbishop Runcie that 'affective communion' leads to 'effective communion'. Conjugal love, as 'the greatest form of friendship', certainly has its part to play. So much in the language of Amoris Laetitia recalls that used of ecumenical relationships: a faithful covenant that entails no going back (123); sharing everything in mutual respect (125); joy growing through the free exchange of gifts (129); joy also growing through pain and sorrow and shared effort (130); a shared commitment to deeper growth together for the sake of society as a whole (131); definitive commitment made publicly (132); authentic dialogue that takes time (136-7); 'unity in diversity' or 'reconciled diversity', freeing ourselves from feeling that we all have to be alike, and a recognition that many disagreements are not about important things (139); reciprocal submission (156); a shared and lasting life project, living as one(163).
None of this is possible, says Pope Francis, without praying to the Holy Spirit for an outpouring of his grace, his supernatural strength and his spiritual fire, to confirm, direct and transform our love in every new situation (164). The grace of the Holy Spirit will enable married couples to grow in holiness through their married life, as they share in the mystery of Christ's cross and resurrection in their sorrows and in their joy. They will care for one another, guide and encourage one another, and experience this as part of family spirituality (321). Spirituality becomes incarnate in the communion of the family. Those who have deep spiritual aspirations should not feel that the family detracts from their growth in the life of the Spirit, but rather see it as a path which the Lord is using to lead them to the heights of mystical union (316).
This passage resonates with the spiritual ecumenism and the way of prayer taught by Abbé Paul Couturier, mentioned earlier. When he asked separated Christians to pray for unity in, with and for one another, he asked them not simply to pray for other Christian groups, but in particular for their growth in holiness – for the sanctification of Catholics, Orthodox, Anglicans, Reformed and so on. This is above all how they would grow closer to one another – by growing closer to Christ, in his Spirit. And in their united prayer they are already one.
In this dynamic process we are seeking what is beyond us, and yet living it now – the 'already but not yet' that can become especially clear to interchurch families. It is true for the married path; it is true for the ecumenical way. At the end of his exhortation Pope Francis writes: 'No family drops down from heaven perfectly formed; families need constantly to grow and mature in the ability to love. This is a never-ending vocation born of the full communion of the Trinity, the profound union between Christ and his Church, the loving community which is the Holy Family of
Nazareth, and the pure fraternity existing among the saints of heaven (325).' We have not yet arrived, we cannot ask for perfection; that is for the Kingdom to come. This perspective will keep us from judging others harshly. We are striving towards something greater than ourselves and our families. 'Let us make this journey as families, let us keep walking together. What we have been promised is greater than we can imagine. May we never lose heart because of our limitations, or ever stop seeking that fullness of love and communion which God holds out before us (325).' Interchurch families will add their appeal: let us make this journey as churches and ecclesial communities too; let us keep walking together, never losing heart, trusting that in the fullness of time God will bring us all together to share in the marriage supper of the Lamb.
Pope Francis sees the Church as a 'family of families, constantly enriched by the lives of all the domestic churches. In virtue of the sacrament of matrimony, every family becomes, in effect, a good for the Church. … The experience of love in families is a perennial source of strength for the life of the Church (87-88).' In the letter to the Ephesians (4:7-13) we read that after his ascension Christ gave gifts to his Church, for the sake of the building up of the whole body. These gifts were people: apostles, prophets, evangelists and teachers. Here in Amoris Laetitia we see not just individuals but families recognised as gifts to the Church. In this perspective may we not see interchurch families as an ecumenical good, as gifts for the sake of the life of the whole Church. May the love that unites them be recognised as an ecumenical strength. May these families be seen as signs and instruments given to the churches for the sake of their growth into the full communion of the One Church of Christ, made visible as a witness to the world.
Ruth Reardon


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