Retracting My Book?

Someone recently commented on my book:

“And if the canonization does come about, you'll have to retract the entire book, I would imagine, or at least remove it from the market, as canonizations are infallible.”

One evening when my book was being prepared by my publisher the interior designer of the book gave me a call. He was very frustrated that evening because his formatting software wasn’t cooperating with my text. He said to me, “Mark, do you know how many footnotes you have in this book?” I said I had lost count. He said, “You have almost 1600 footnotes in this book!” I tell you the story because those footnotes are mostly in reference to the quotes of the popes, fathers, doctors, saints, councils, and the Scriptures. What part of those writings do you wish me to retract? You see my book is more than a book about Mother Teresa; it is a book about the qualifications for a Saint and canonization. It is, also, a catechism of the faith.

I learned a long time ago that it is vital to have confessional parameters that are sacrosanct. If I did not have confessional parameters that are sacrosanct I would have been an ordained priest living in a religious community long ago. My vocation was confirmed by liberal, conservative, and traditional priests and religious alike. Many of the men I knew whose vocations were confirmed had the idea that it was their duty to get ordained and thought they could play the game to get through seminary. They were not the same men when their day of ordination arrived. They had become, or were on the way to becoming, the very people they saw as the destroyers of the Church when they entered seminary or religious life. What happened? Simply, they made the vocation an idol. A priestly or religious vocation is for the service of God, it is not end in itself. A Catholic is not called to the priesthood or religious life to see God be mocked it those environments only to say, “Someday I will defend you Lord!” That day is the day God give you the grace to know that he is being mocked; and if you are banned from the ordained priesthood or religious life because of your fidelity that is the will of the Lord and your vocation. Because these men rejected the grace of fidelity when given, God rejected them as his servants.

This same principle applies when addressing the larger picture of confessional fidelity. Dogmas and doctrines of the faith are not mysteries that a Catholic needs some special Gnostic knowledge to figure out. The dogmas are assessable to everyone; and the historic understanding of how they have always been understood takes a little work but is not outside the ability of someone who wants to know. I know what the dogmas of the faith are and how they have always been understood. I have drawn a line in the sand and will not cross it. I will not engage in tortured mental gymnastics to reconcile a teaching of a pope not in union with the declarations of the Holy Spirit just because he is pope. If that makes me not a Catholic then praise God, I am not a Catholic! We all have to decide of ourselves were viability dwells. Each of us will stand before the Lord and have to give an account for ourselves. Today could be that day. My conscience is informed and clear on this issue.

If you are a Catholic, how far will you go in obeying Rome? Where do you draw the line?

What do you do when the Church teaches that God is not God? Can’t happen? The Church is already teaching error about God, look at Nostra Aetate 3:

The Church regards with esteem also the Moslems. They adore the one God, living and subsisting in Himself; merciful and all-powerful, the Creator of heaven and earth, who has spoken to men; they take pains to submit wholeheartedly to even His inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God. Though they do not acknowledge Jesus as God, they revere Him as a prophet. They also honor Mary, His virgin Mother; at times they even call on her with devotion. In addition, they await the day of judgment when God will render their deserts to all those who have been raised up from the dead. Finally, they value the moral life and worship God especially through prayer, almsgiving and fasting.

What will you do if Rome teaches and defines:

Canon 666. If any one saith, that Moslems do not adore the one God, living and subsisting in Himself; merciful and all- powerful, the Creator of heaven and earth, who has spoken to men; let him be anathema.

If these hypothetical decrees and canons of Rome are heretical hypothetical decrees and canons, now and forever, then so is a St. Mother Teresa, for she embodies all those errors in her person.

An Open Letter to Pope Benedict XVI Regarding the Cause for Canonization of Mother Teresa of Calcutta

Today is the eleventh anniversary of the death of Mother Teresa of Calcutta. With the publishing of her private writings, on the same date last year, a more intense interest in her life arose. Below is an open letter I recently sent to Pope Benedict XVI. Also, the letter was sent to the Catholic bishops, Catholic media, and the media here and abroad.

"Fiat justitia ruat caelum."

Thank you for your consideration,

Mark M. Zima
--author of Mother Teresa: The Case for The Cause

An Open Letter to Pope Benedict XVI
Regarding the Cause for Canonization of Mother Teresa of Calcutta


Your Holiness:

One year ago, on the tenth anniversary of her death, Fr. Kolodiejchuk released Mother Teresa’s private letters. Since their release, her letters have led to a global questioning of her spiritual state. The popular interpretation of her words, by Catholics, is that she experienced the dark night of the soul. Those who hold that position base it on the presupposition that she was holy. Therefore, her “dark night” is interpreted as a true sanctifying dark night of a Saint. But is their judgment correct?

Before her community was approved, in her letters, Mother Teresa declares, “There are millions who live in Indian cities and villages in ignorance of God and of Christ, in abominable sinfulness. We shall bring them to Christ and Christ to them” (Mother Teresa: Come Be My Light, 116). But when her community was approved, she taught, “I convert you to be a better Hindu, a better Catholic, Muslim, Jain, or Buddhist” (Mother Teresa: The Case for The Cause, 4). There are some who argue that she did not mean what she said and she wanted to convert those she met. There is some truth to their claim. Nevertheless, her words are misleading to the hearer and the reader.

Mother Teresa said, “We never try to convert those who receive [aid from Missionaries of Charity] to Christianity but in our work we bear witness to the love of God’s presence and if Catholics, Protestants, Buddhists, or agnostics become for this better men—simply better—we will be satisfied” (Mother Teresa: The Case for The Cause, 47). In 1990, she spoke at the Vatican. She told an audience of priests, “We call baptism the ticket for St. Peter. She said, “Not one has died without the ticket for St. Peter. We call baptism the ticket for St. Peter because He [God] won’t let them go to heaven without that ticket” (Mother Teresa: The Case for The Cause, 126). Clearly, Mother Teresa was not “satisfied” that these people did not “convert.”

Mother Teresa wanted to preach, “The Kingdom must be preached to all” (Mother Teresa: Come Be My Light, 133). But the kingdom she preached was, “I love all religions but I am in love with my own. If people become better Hindus, better Muslims, better Buddhists by our acts of love, then there is something else growing there. They come closer and closer to God. When they come closer, they have to choose” (Mother Teresa: The Case for The Cause, 47).

Contradiction was a state of life for Mother Teresa. She was afraid of the loss of souls, “Souls are being lost in the slums and in the streets, the Sacred Heart of Jesus is more and more suffering—and here I am waiting” (Mother Teresa: Come Be My Light, 119). But she taught, “When we die we are going to be with God, and with all those we have known who have gone before us; our family and our friends will be there waiting for us. Heaven must be a beautiful place” (Mother Teresa: The Case for The Cause, 115). The first rule of the Missionaries of Charity was to instruct in ”Christian Doctrine” the poor, the abandoned, the sick, the infirmed, and the dying (Mother Teresa: Come Be My Light, 139). Did she teach ”Christian Doctrine” when she taught, “I’ve always said we should help a Hindu become a better Hindu, a Muslim become a better Muslim, a Catholic become a better Catholic” (Mother Teresa: The Case for The Cause, 29)?

Mother Teresa said, “There is so much contradiction in my soul.—Such deep longing for God—so deep that it is painful—a suffering continual—and yet not wanted by God—repulsed—empty—no faith—no love—no zeal” (Mother Teresa: Come Be My Light, 169-70). Sad words, but what in these words forces the reader to conclude that Mother Teresa suffered through the dark night of the soul? If the reader interprets these words of Mother Teresa to the exclusion of all that she said and did they are demonstrating their bias not Mother Teresa’s dark night. The Church’s teaching regarding the dark night of the soul is being distorted by many who think it is a suffering of any kind.

In his book, The Dark Night of The Soul, St. John of the Cross taught, “This dark night is an inflowing of God into the soul, which purges it from its ignorances and imperfections, habitual natural and spiritual, and which is called by contemplatives infused contemplation, or mystical theology. Herein God secretly teaches the soul and instructs it in perfection of love without its doing anything, or understanding of what manner is this infused contemplation. Inasmuch as it is the loving wisdom of God, God produces striking effects in the soul for, by purging and illumining it, He prepares it for the union of love with God. Wherefore the same loving wisdom that purges the blessed spirits and enlightens them is that which here purges the soul and illumines it” (bk. II, ch. 5, sec. 1).

Are the faithful being asked to believe that a Saint teaches ”Christian Doctrine” when they “help” a “Hindu become a better Hindu”? Are the faithful being asked to believe that Mother Teresa was purged and illuminated by God to “convert” Buddhists into “better” Buddhists? Was Mother Teresa purged from essential “ignorances and imperfections” relating to the faith?

In his book, Ascent of Mount Carmel, St. John of the Cross also taught, “Two contraries (even as philosophy teaches us) cannot coexist in one person; and that darkness, which is affection set upon the creatures, and light, which is God, are contrary to each other, and have no likeness or accord between one another, even as Saint Paul taught the Corinthians, saying: ‘Quoe conventio luci ad tenebras?’ That is to say: ‘What communion can there be between light and darkness?’ Hence it is that the light of Divine union cannot dwell in the soul if these affections first flee not away from it. In order that we may the better prove what has been said, it must be known that the affection and attachment which the soul has for creatures renders the soul like to these creatures; and, the greater is its affection, the closer is the equality and likeness between them; for love creates a likeness between that which loves and that which is loved” (Quoted in Mother Teresa: The Case for The Cause, 175).

“Two contraries cannot coexist in one person.” Mother Teresa’s statements are not paradoxical; they are contradictory. The Church and the world should praise Mother Teresa’s corporal works of mercy, but if St. John of the Cross or any other Saint read the above quoted words of Mother Teresa do you believe that they would conclude that her words were those of a Saint who experienced the dark night of the soul (Mother Teresa: The Case for The Cause, 24)? Mother Teresa said, “If there is hell—this must be one. How terrible it is to be without God—no prayer—no faith—no love” (Mother Teresa: Come Be My Light, 250). Do you believe that the Saints would find this quote indicative of a Saint who experienced the dark night of the soul or a soul who experienced a dark night?

In canonizing, the Church seeks to honor “the holy and undivided Trinity,” exalt “the Catholic faith,” and cultivate “the Christian religion.” The candidate for canonization must be someone who possessed and demonstrated heroic faith, hope, love, prudence, justice, fortitude, and temperance. How were these virtues heroically fulfilled by Mother Teresa?

I am aware that you have a great respect for Mother Teresa (Deus Caritas Est, 18, 36, 40) and I am aware that what I am saying may be causing you some pain, but I beg you to reflect on this letter before our Lord in the Blessed Sacrament. Please ask yourself, “If anyone else who was not Mother Teresa said and did these things, what would I think? How would I respond?”

St. Thomas Aquinas said, “the lover is not satisfied with a superficial apprehension of the beloved, but strives to gain an intimate knowledge of everything pertaining to the beloved, so as to penetrate into his very soul” (Summ. Theol., la. 2ae., q. 28, a. 2). Accordingly, anyone who loves Mother Teresa cannot desire to represent her other than who she really was. The proper interpretation of Mother Teresa’s true spiritual reality is the next step in the story of a woman who has become a religious icon for the Church and the world. I believe that you will conclude that the common presupposition of Mother Teresa’s “dark night” must give way to a new interpretation of her person.

Mother Teresa’s cause is complex because it is a high-profile case. For this reason, it is imperative her case is settled promptly, so that the errors surrounding her life are ended and scandal abated. Silence does not save souls but it will lead them astray. Failure to act now ensures a more difficult case for the Church to correct in the future. If Mother Teresa is a Saint, no one can take away the canonization God has already bestowed upon her. However, if she is not a Saint, then those who love her must expose the truth so multitudes do not pray for her intercession, but instead intercede for her soul.


Your son in the faith,

Mark M. Zima
author of Mother Teresa: The Case for The Cause

Fr. Angelo's Straw Man II

Point Two:

“I do not attack Pope John Paul II in my book but actually use his teachings as a defense of my position.”

I do indict the Congregation for The Causes of Saints in my book for not doing its job and many have complained that since the revisions of the canonization process (Divinus Perfectionis Magister) there is question if some individuals were granted the titles of Blessed and Saint through a flawed and bias process. In the minds of these Catholics, an infallible assurance that the canonized is a Saint cannot be held if the Church ordained process has not been applied. I am not arguing the virtues or vices of their position at this time but I am arguing that Mother Teresa’s virtues and vices exclude her from canonization. I am morally bound to hope for her salvation. Equally, I am morally bound to hope that she is not canonized.

In chapter one of my book, I quote the 1983 Code of Canon Law:

Canon 212 § 2—The Christian faithful are free to make known their needs, especially spiritual ones, and their desires to the pastors of the Church.

Canon 212 § 3—In accord with the knowledge, competence and preeminence which they possess, they have the right and even at times the duty to manifest to the sacred pastors their opinion on matters which pertain to the good of the Church, and they have a right to make their opinion known to the other Christian faithful, with due regard for the integrity of the faith and morals and reverence toward their pastors, and with consideration for the common good and the dignity of persons.

Pope John Paul II promulgated this code of canon law. I am following these canons, Fr. Angelo is not.

In chapter two of my book, I quote Pope John Paul II and offer a challenge:

Man is no longer convinced that only in the truth can he find salvation (Veritatis Splendor, 84).

I offer this challenge:

“Did Mother Teresa believe and consistently teach that only in truth can man find salvation?”

How did I go against the pope in using the pope to make my arguments?

Fr. Angelo’s Straw Man

In the science of informal logic there is a fallacy known as “the straw man fallacy.” A person commits the straw man fallacy when he or she misrepresents their opponent's position intentially or unintentially.

Fr. Angelo made this accusation:

“I am sorry that you, a Catholic, have chosen a public forum like this to express your opinions contrary to the teaching of the Holy Father.”

Fr. Angelo whole argument is that my book is an opinion “contrary to the teaching of the Holy Father.” Fr. Angelo’s assertion is fallacious for the following reasons:

1. Fr. Angelo assumes any action taken by the Holy Father’s subordinates and rubber-stamped by him is an act that cannot be questioned by the faithful.

2. I do not attack Pope John Paul II in my book but actually use his teachings as a defense of my position.

3. The reason why there is a canonization process (Servant of God, Blessed, Saint) is so there is not a mistake in canonizing someone who is not fit for the title. Fr. Angelo is treating Mother Teresa as a canonized Saint not as a candidate for canonization.

4. No Catholic scholar since the canonization process started in the Catholic Church ever argued that anything short of canonization was an infallible act the Roman Pontiff. Mother Teresa has not been canonized so the act of beatifying her was not an infallible act.

I will expand on each point in the next blog.