And new presbyter, particularly we theologians do not recover a metaphysical dimension of philosophy and Christian life we could never do real pastoral evangelizing, just mere philanthropy, mutandoci shortly priests assistants-social-surrogate; nor will it be possible to do theology according to the etymological sense of Theos-logos but only religious sociology. In either case, it will not be possible to support, carry on and develop a spiritual and ecclesial Christian.
HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2014/10/Patmos1.jpg?fit=150,150&ssl=1150150father arielHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngfather ariel2015-11-29 00:04:572015-12-03 01:29:53The miracle of Advent: born again.
WE ONLY MISSING Saint Thomas Aquinas homosexual! THE PLEASURE OF HOMOSEXUAL SECOND Saint Thomas Aquinas OR SECOND THE DOMINICAN ADRIANO OLIVA?
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We hope that the Holy Father, with the help of the Holy Spirit, has the power to unite the Catholic world, now torn between two opposing parties, Also present within the Dominican Order, where you go from the ultra conservative Father Thomas Michelet the modernist Father Adriano Oliva.
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Author John Cavalcoli OP
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Dominican theologian Adriano Oliva
The Dominican theologian Adriano Olivarecently published in France a book entitled Loves (Deer, Paris, 2015), translated in Italian with the title The greatest friendships. A theological contribution to the issues on the divorced and remarried and the same-sex couples (Nerbini, Florence, 2015).
In this book he argues that St. Thomas
"Also addresses the issue of the sexual inclination of a person towards people of the same sex, and considers the innate to the person taken in his individuality " (The greatest friendships, p.95).
Hence he argues that, these are natural pleasure e, since Thomas holds lawful what is second nature, Thomas admits the legality of homosexual pleasure volunteer. In addition to this, it would meet the needs of the individual, as if heterosexuality was not an obligation for all and instead, those who have homosexual tendencies must be free to be able to implement. But this, as we'll see, it is not the thought of St. Thomas, that does not consider homosexuality a choice as another, but rather a grave sin "against nature".
Father Oliva fact does not take into account the fact that,by Thomas, a pleasure, to be lawful, must be in accordance with reason, why do not you just put the ontological level or individual psychological, but it needs to be supra, that is reasonably, corresponding to purpose of human life. And this is precisely the moral good.
The misinterpretation of Father Oliva It is to believe that Thomas is content of the ontological consideration of the good or pleasure to clarify the issue of what is permissible and the offense, which it is the moral issue, thus arrive at reducing the ontological moral. As Thomas speaks to the gay pleasure "natural", just this simple fact to Father Oliva to believe that Thomas legitimate pleasure homosexual.
The Temptation of St. Thomas Aquinas, by Giovan Francesco Gessi
Father Oliva bases its interpretation of the thought of Thomas on some considerations that Aquinas makes in the I-II of the Sum Theological [q.31, art.7], where he asks if there are unnatural pleasures (non natural). It responds that certainly exist; and among these it is precisely homosexuality, that Thomas condemns in no uncertain terms what a grave sin "against nature". The homosexual, But, Aquinas observes - and this is where Oliva was deceived -, He warns her tendency as "innate".
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In general, from the psychological point of view, the pleasure sensitive (delight the senses), for St. Thomas, It is a movement of the sensitive, trying satisfaction for an act or a fine (pleasurable) earned and owned. Such pleasure is normally occurs when the subject follows a natural end or normal, for example procreation, both when it searches only for the pleasure itself, regardless of research of the natural order of sexuality, for example independently or against procreation convenient and honest, as it happens in the sins of lust [1]. For Thomas the sensible pleasure was created by God in man and animals to guide the adoption of measures and the achievement of the goals and the means of life: substantially health, feeding and reproduction of the species.
San Tommaso Aquino, table of the fifteenth century
There is also a spiritual pleasure,experienced intellect, the will and conscience, that Thomas calls joy, joy or joy, who, similarly physical pleasure, but in a more intimate, stable and rewarding, why the person, It stimulates the mind to doing good and it follows, to characterize, its highest summit, the note of his beatific vision. The animal is guided in his conduct by the simple attraction of pleasure and avoidance of pain. Man, instead, this is not enough, especially since this dynamic of pleasure and pain, following original sin, It has failed, so it happens that we like certain sins and certain actions ripugnino honest. It so happens that the attraction of pleasure often pushes us toward sinful acts. The man, so, as taught by St. Thomas, to act morally good and virtuous, in accordance with human dignity, he must moderate right reason, on the basis of the moral law, my pleasure, effect of passions, in such a way that it is of help and not hinder the fulfillment of the good actions [2]. That virtue which performs this task is temperance [3]. The problem that it faces is making sure that the tendency or desire of pleasure compete the exercise of virtue, help him, facilitate the, it will strengthen and encourage. Temperance has to favor at the right time and right place the wishes and honest and to restrict or limit or completely suppress the wishes and bad or inappropriate, out of time [4] or misplaced. Must be able to adjust and moderate pleasure depending on the circumstances and the acts permitted or controlled. Thomas therefore rejects both the hedonistic principle: "There is more, better ', quanto rigorismo encratista [5] Stoic-origenistarum: "Death to the pleasure! A death sex!».
Instead Paul VI, in the encyclical Human life, taking the principles of ethics Thomist, not afraid to say that the conjugal act It expresses love and promotes love. While the Congregation for the Doctrine of the Faith, in the Declaration Human person the 21 January 1976, It begins even assuming a valid aspect of Freudianism, by saying that:
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"From sex, the human person receives the characteristics which, on the biological, psychological and spiritual, make the man or woman [6].
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San Tommaso Aquino, particular of a fresco
It is clear, so, for example the couple They may give free rein to the pleasure when you join, while conversely if the pleasure arising during the liturgical celebration, it is totally repressed immediatamentee. To nip in the bud this eventuality, in the old liturgy, as explained by the same St. Thomas, Women were forbidden to celebrate Mass the liturgy of the word or preach in church [7]. You could perhaps ask which remedy to oppose female lust. Women were perhaps considered more capable of self-control. Perhaps it is to take the woman away from danger, that exists in the Eastern liturgy the iconostasis, that hides the view of the faithful celebrant.
To stay on the topic that interests us emotion or sexual energy, Thomas likens this passion in a kind of heat energy. Employing them even in speech current expressions like "Fire" or "heat" of passion. Are metaphors that make the idea. How, then, the heat is adjusted with the thermostat, so even sexual pleasure. The reason is in charge, similar to that of a thermostat, to decrease, when it is excessive, not to fall into lust and increase it when it is scarce. In this second case Thomas speaks of numb, that we can translate as "frigidity" [8]. This is the theme of the wedding.
Thomas is natural for a treat when it is second nature.But this can happen in two ways: or according to the physical nature of man, such as the pleasure of food or sexual pleasure; or according to the rational nature, such as the pleasure of virtue or knowledge. The pleasure instead is unnatural (not natural) or unnatural (against nature), when it does not fulfill the purpose of man and his true good. And so it is in accordance with right reason.
St. Thomas Aquinas with St. Gregory the Great, Sant'Ambrogio, St. Jerome and St. Augustine, oil on canvas by master Boldone
Per l’Aquinate, Pleasure can be a natural physical or moral.For instance, sexual pleasure is physically natural, if it is the union of man and woman. But it does not mean yet that it is second nature or according to reason, respecting the natural law, since even in adultery, in polygamy and concubinage it will assume you have a sexual union normal or natural, and why the pleasure that one feels is morally good. As for the sexual pleasure, could be, According to Thomas, unnatural duplex: on the plane of reason and in terms of physical or animal. May be unnatural in terms of reason and natural remain on the animal plane, for instance, concubinage between man and woman. Or, as well as being against reason, can against the animal nature. And here we homosexuality, which it is against nature dual title; against reason and against the animal plane of the person.
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Thomas here but admits that there are pleasures connatural according to the individual, while stating that, if these pleasures are contrary to the good of human nature (Man against nature), to which the individual belongs or that he possesses, occur in the same individual a corruption of his own individual nature, whereby, though these pleasures may be acceptable to the individual, They are in fact unnatural for him, existing in it on account of some corruption of the nature, because of the human nature that exists in him. It gives the example of those who "for their habit revel in eating human flesh, in intercourse with animals or with males' (on account of the custom of some take pleasure in eating or liers with men, or in committing the).
San Tommaso Aquino, frescoes by Andrea Buonaiuto
Thomas also admits without hesitation that what is second nature, it's pleasant, and in itself it is lawful and honest. However, reminds us that those pleasures, in the individual, They are acceptable to the individual nature as corrupt, are not pleasures "Strictly speaking”, but only "Qualified”, ie can not be human pleasures in the full sense and absolute, in every respect, because they frustrate the purposes of human nature. But pleasures are just as emotional states, not ordered to the true good of man. Why they are not honest and lawful pleasures, but forbidden and sinful. And the pleasure homosexual is one of them.
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Now, here must be taken to avoid a misunderstanding, which unfortunately does not seem to escape the Father Oliva. In fact the impression that one could draw from these considerations of St. Thomas, It may be this false reasoning:
Major premise. It is legally and morally good that which conforms to nature, what it is natural.
Minor premise. But sodomy, or the exercise of homosexuality is innate or conforms to the individual nature of the homosexual.
Conclusion. Therefore, this practice can be considered lawful and good for that individual according to his particular needs or inclinations.
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San Tommaso Aquino, Altarpiece of San Domenico in Ascoli Piceno or Demidoff Altarpiece
Senonchè, But, for St. Thomas, a human act is lawful and good,if the application is, It gives dell'individuo part, the moral norm, that is rule universal of action, law equal for everyone, because it is the law of human nature as such, identical in all; and then all individuals, as members of the human species, They are bound by it. Because of this, a sin according to the species, by Thomas, Sin is also for the individual who commits it.
The individual is well innate moral ruleonly if law enforcement is universal. It is clear that the food that feeds a senior 90 years can not be good for him as the food that feeds the Olympic 20 year old. But both the one and the other must obey the law that commands everyone to eat properly. Now, homosexuality is not simply a good conduct, suitable homosexual, different from the heterosexual norm, made just for heterosexual. But it is a conduct contrary the universal law of human nature, that the homosexual should try to practice, as the costs fatigue. This is the thought of Aquinas flawless.
This does not preclude the existence in general and the needlaws or special privileges and positive, established by human, civil or ecclesiastical, for particular classes of people, in particular circumstances or particular places or historical periods. But these laws are only binding if they are determining the larger universal and unchanging moral laws, regulating the conduct of every human person, as such.
Positive law can and must, if necessary, according to the wisdom of the legislature, regular clemency, equity, graduality, sense of humanity, tolerance or for educational or rehabilitative, being sometimes exceptional, even the conduct of persons, not bad for wanting, but limits the will, by situazioni irresolubili, for reasons of force majeure, insuperable obstacles to, for human immaturity, ignorance or objective physical disabilities, psychological or moral, They are not able to fulfill the law in all its rigor and the loftiness of his needs.
San Tommaso Aquino, fresco by Stefano di Giovanni
Human cases particularly delicate and worthy of attention by the Church and civil society, for the proportions that are taking on today, are undoubtedly one of the divorced and remarried and the cohabitation of homosexuals, cases of which is the book of Father Oliva.
Though sodomy always remains a grave sin,Today the state is moving to grant a status or some form of legal recognition to same-sex partners. What will the Church? It may grant the sacraments? The two, to be in the grace of God, you have to leave or they can live together? They are able to give or the Church must accept their coexistence? And what pastoral adopt?
The recent Synod of Bishops,after a very complex work, a thorough examination of the situation and a dense and lively discussion, with moments of high tension, It saw the emergence of various proposals and initiatives, which I am now in the hands of the Holy Father. I do not know, But, if bishops, very I am taken by the problem of divorced and remarried, They have devoted enough attention to the problem of homosexuals living together, and maybe with adopted children or born of a previous marriage or artificially generated.
All we are waiting confident in the decisions of the Supreme Pontiff, such that they are, in the certainty of having a light, encouragement, a comfort and an indication of the way forward to put into practice the Gospel. We hope that the Holy Father, with the help of the Holy Spirit, has the power to unite the Catholic world, now torn between two opposing parties, Also present within the Dominican Order, where he goes by the ultra Father Michelet the modernist Father Oliva.
The consultation of Aquinas' thought,in a situation ecclesial agitated, confused and stormy like this, it has always helpful, certainly not ask for concrete solutions to problems and situations that he could not know and on which however did not rule, but to bring into play notions and theological principles, anthropological, moral and psychological, if not metaphysical, from which one can not ignore, to understand the true sense of the issues, and finding the right solution, in fidelity to Christ and the Magisterium of the Church.
San Tommaso Aquino, fresco by Fra Angelico
However, because Thomas could play in today's world its valuable mission Of Light Church, and define it as was Paul VI [9], must be presented in its purity and authenticity, forexample as we find in another Dominican theologian of our time, the Servant of God Father Tomas Tyn, and renounces therefore to make Thomas a precursor of Kant, of Hegel, Severino or Freud, though the amplitude, permanence and universality of his thinking in order to adopt what is critically valuable in modern thought, as he noted many times over the Maritain [10].
Instead we must say frankly that, Unfortunately, Father Oliva, believing perhaps to understand and to approach the charity with the particular situation of homosexuals, in order to recognize the human dignity, and propose an ad hoc solution, He has fielded an unfortunate distinction between individuality and especially in moral, allowing the individual to what is denied to the species; e, thus risking an individualistic, that confuses the moral good (individual) with good ontological (species), misunderstands completely the thought of Aquinas, into saying the opposite of what in fact says.
San Tommaso Aquino, fresco by Fra Angelico
Father Oliva flies over the clear expressions Thomist with which it is expressly condemned homosexuality, considering them outdated and daughters of his time; while, according to him, the true, deep thought Thomas would give an endorsement "metaphysical" homosexuality, where he speaks of "innate good individual", without taking into account the fact that Aquinas here speaks explicitly of individual nature "corrupt".
Father Thomas would hide for Oliva, under the explicit condemnation linked to his time, a real one, implicit legitimization of homosexuality, based on the needs of the ontological dignity of the individual. But the arguments of Father Oliva unconvincing, so it is good to stay at what Thomas says explicitly on the basis of the general framework of its ethics corresponding to the demands of the Gospel. It turns out in fact the interpretation of Father Oliva a surprising justification of homosexuality, while Aquinas actually, with irrefutable arguments, It demonstrates the unlawfulness of sodomy, however, in a theological and moral framework, in which every man is given space to become aware of the image of God, bearing in himself, to reform it with the grace of Christ and open to His mercy.
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Varazze, 24 November 2015
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NOTE
[1] CF QUESTION, II-II, q.153.
[2] CF Amount Thelogiae, I-II, q, 24.
[3] Cf Cf QUESTION, II-II, qq.141-142.
[4] Cf As the essay Kohèlet says: "There is a time to embrace and a time to refrain from embracing"(3,5).
[5] The encratisti were heretics of the first centuries, of which Irenaeus speaks in his De haeresibus, who they considered sexual pleasure or even sex as work of the devil, or at least as punishment of original sin.
[6] I covered this in my licentiate thesis in theology "The influence of sexuality on plans psychological and spiritual person", Thesis Director P.Alberto Galli,ON, St. Thomas Aquinas Theological College, dissertation 172, Bologna 1977.
[7] CF QUESTION, II-II, q.187, a.2.
[8] CF QUESTION, II-II, q.142, a.1.
[9] Letter Light Church Paul VI to Father Vincent de Couesnongle, Master of the Order of Preachers, the 20 November 1974.
[10] CF The Angelic Doctor, Desclee de Brouwer, Paris 1930.
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fresco depicting the triumph of St. Thomas Aquinas
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HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2014/10/cavalcoli56.jpg?fit=150,150&ssl=1150150Father GiovanniHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngFather Giovanni2015-11-26 16:46:562021-04-20 23:51:31All we need is St. Thomas Aquinas homosexual! The pleasure homosexual according to St. Thomas Aquinas or according to Dominican Adriano Oliva?
STILL ON “DIVORCED AND RESPONDED”, THE THIRD ROUND WITH ANTONIO LIVI .
The Church does not say anywhere that these people are constantly deprived of the grace of God, that is in mortal sin. On the contrary, already allowed today that they have to make a spiritual communion, It supposes that they may be in grace, Giacchè, as you might think to make a spiritual communion in a state of mortal sin?
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Author John Cavalcoli OP
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Monsignor Antonio Livi asked me new objections on its website Apostolic UnionFaith and Reason [see WHO, WHO]; site which can be accessed from home-page Dell’Patmos Island by scrolling to the right under the heading “publications and associations”. To them I reply. The objections are numbered. Each time I follow my answer.
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1. The Church rightly considers these people as in "state of sin", namely in an objective situation that deprives them of the grace of God and that does not allow them to receive sacramental absolution until they have shown to the confessor concrete signs of conversion (repentance inner and outer repair), which would allow them to return to a "state of grace" and to be able to approach the Communion.
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The Church does not say anywhere that these people are constantly deprived of the grace of God, that is in mortal sin. On the contrary, already allowed today that they have to make a spiritual communion, It supposes that they may be in grace, Giacchè, as you might think to make a spiritual communion in a state of mortal sin?
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2. the Dominican theologian is not to take note of distinction (I remembered that I already) between "case" (hypothetical event considered in the abstract) it's done" (concrete event that can be the object of subjective experience and intersubjective). If he had taken account of this logical distinction, would not continue to accuse of "rash judgment" who, like me, only to remember that, according to the doctrine of the Magisterium, the baptized who have been divorced and have set up a public adulterous cohabitation are objectively (As free and responsible moral object of the action) in a state of mortal sin.
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All we can and we have to say or know based on the doctrine of the Church, It is that the two are in a state of life illicit, irregular, very dangerous for their souls and give scandal to the faithful. But between knowing that and the support that they are unceasingly and inexorably into a state of mortal sin, He runs a lot and would, as they say in logic, a consequence of the larger premises. We must therefore distinguish the state of a person's life from the moral acts of this person, or the state of the will of this person. The state of life remains; the will can change at any moment from good to bad and from bad to good. A state of life can help or hinder sin or grace, but it can cause them, because sin is caused by ill will, while the good action is caused by the goodwill move on divine grace, what theologians have called "physical premozione". Like this, one that is in the state of remarried divorced, It may be in grace, while one that he has embraced the state of Carthusian, It may be in mortal sin.
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3. Cavalcoli unduly restricts the case of the "state of sin" to cohabitation (oggettivamente counterfeit) among people who have been divorced from the legitimate spouse. With this undue restriction of the subject he does not take into account all the other serious moral responsibilities I mentioned before, and then he pretends to ignore that moral responsibility is personal: there is a responsibility of torque, and then there is even the possibility (proposed, as we have seen, Archbishop of Ancona) "discharge" the couple as a single moral subject.
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Unfortunately Antonio Livi makes me say what I did not say. First, I never said that the two are limited to doing only sins against chastity, ma, on the contrary, I mentioned the possibility that they make also other sins. Second, I have never spoken of a "responsibility to couple", because I know that everyone has their own responsibility. So one of the two could be in grace and the other in sin.
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4. Horses, that in recent times, in his polemic against "Lefebvre" she demanded that are considered "infallible" teachings of Vatican II, who also he wished to be a non-dogmatic Council (“pastoral”), now it requires them to be regarded as "infallible" even all the teachings of the ordinary magisterium, undogmatic, ma mere “pastoral”, of this Pope. At the same time, to justify changes “disciplinary” (but which may imply a radical reform of doctrine) he supposes and requires that the Pope wants to bring in pastoral practice on family, Cavalcoli claims it is regarded as merely "pastoral", and therefore reformable, the teaching of St. John Paul II on marriage: teaching instead is undoubtedly dogmatic in intention and matter, as this is already defined in terms of theological and moral irreformable from Scripture and from the Council of Trent. It is in fact the law of God, interpreted authoritatively and infallibly by the Church. Nonetheless, Horses, regarding the sacrament of marriage and access to the sacraments of Penance and the Eucharist by the faithful who live in concubinage and not want to change their state of life, He insists that the Church can and must change this law, considering the nature purely "disciplinary", so accidental and temporary, when it is presented as fundamental and perennial.
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Following the statements by the Popes Vatican II,instead we must first of all say that Vatican II was not only pastoral, but also doctrinal. And if by "infallible" means simply that the doctrines - mind: the doctrines, not the pastoral directives - the Council does not contain errors, that will always be true, and which they can not be mistaken neither now or in the future, Well I do not see what the problem is to say that they are infallible, in the obvious sense of the word and the current, ie "that can not be wrong", even if there are no new dogmatic definitions allegedly infallible. In second place, I have explained it on’Patmos Island that in other places that John Paul II in St. Family member company it is limited simply to remember, justify and recommend the ecclesiastical law in force, without posing the question of whether it can be changed.
I have already shown in previous interventions in the’Patmos Island and elsewhere,that the current rule, as in conformity with the divine law, It does not follow from it so necessary and unique, but it is a ministry among other possible. Because of this, the church, under its jurisdiction, (the "power of the keys"), on the grounds that she is a judge, can change it.
Here there is not at stake, says Antonio Livi, l '"interpretation",but the application of divine law, which, breadth of possible applications, can admit other, different from the present one. Of course the interpretation of the divine law is a matter of dogma. And here it is clear that the truth is only one. But here, instead it is a practical matter: how to make sure that the sacraments, respecting their unchanging essence, can bring the maximum possible result of grace? Here you can enjoy different possible solutions. And here we measure the pastoral wisdom of the Church.
Thirdly, I would like to ask Antonio Livi where I would have said "infallible"all the teachings of this Pontiff. If anything, I defended from those who accuse him of heresy. But this I think I have the right and duty to do so.
. 5. Cavalcoli it hides the alleged intention of Pope Francis to proceed in this direction.
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On the contrary, I always said I do not presume to know at all what the Holy Father will decide. I just said and demonstrated that, if he thinks fit to give the sacraments to divorced and remarried, in special cases and on very strict conditions, It has the right and is free to do so, without him we should blame, as some exalted, of heresy.
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6. Cavalcoli want the new sacramental discipline stipulates that "in the internal forum" you can authorize a faithful to receive Communion "but could not get absolution", precisely with the lack of requirements for true contrition and the way out of the situation of illegitimate. Of these requirements, as I said, Judge is the priest confessor, which operates in the inner hole, ie during the interview to the confessional. But can he, at the same time, deny the true sacramental absolution - for lack of objective requirements of divine and ecclesiastical law on the sacrament of Penance – and "authorize" to do likewise Communion as subjectively believes that this penitent was absolved by God "directly", ie by extrasacramentale?
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If the penitent is only in a state of venial sin, It is not devoid of grace. Whereby, after being purified from sin with personal penitential acts, It may receive Communion, even without confession before. Ma, as I said, it's clear that, if the Pope gives the two sacraments, these also, if they have fallen into mortal sin, will have to go to confession before Communion, as do all the other faithful. We have to remember also the doctrine of the Church, according to which even those who had fallen into mortal sin and does not have the opportunity to go to confession, He is forgiven by God by virtue of an act of perfect contrition or sorrow, in view of the Sacrament as soon as possible and if possible.
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Varazze, 11 November 2015
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NOTE
This article was written by the Dominican theologian John Cavalcoli few days after the release critical article by Mons. Antonio Love. We publish it only now because for a week Father Ariel S. Levi Gualdo was committed to preaching spiritual exercises to the clergy, while i, that in those days I was with him to assist him, I could in turn provide. Completed that commitment, we discussed various topics related to Christianity and Islam after the terrorist attacks in Paris. This is the reason why we published this article-written response on November 11, with several days of delay.
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George A.. Faccio Lince
sub-editor
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HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2014/10/cavalcoli56.jpg?fit=150,150&ssl=1150150Father GiovanniHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngFather Giovanni2015-11-23 17:03:432021-04-20 23:51:55Still on “divorced and remarried”, the third round with Antonio Livi
When the Church began to lose its influence on the arts in the 19th century, the artist was inevitably forced to devote himself to art forms more restricted nature ephemeral, appearing to ignore everything that for centuries had been an expression of the heritage of faith.
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Author Licia Oddo *
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For too many years we have had to suffer the vagaries and follies of many national and foreign nullity; for too many decades we have transformed the real art in an ephemeral fashion and empty of all meaning, everything just to run after certain fashions of overseas, only to appear to date, Modern Vanguard.
Quirino De Ieso [Benevento 1926 – Known 2006]
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Quirino De Ieso, the mystery of the Incarnation of the Word of God and of his passion and death, 2005
Artistic events of the twentieth century inevitably contrite concept art often helping to infuse a sense of irreverent representation, because devoid of all credibility in those human and Christian values that once decreed the success through the patronage of the Catholic Church and the sense of faith that animated the artists.
When the Church began to lose in the nineteenth century its influence on the arts, the artist was inevitably forced to devote himself to art forms more restricted nature ephemeral, appearing to ignore everything that for centuries had been an expression of the heritage of faith. The artistic style of the twentieth century, although profoundly revolutionary it is nevertheless holder of those cornerstones that have marked the history of art over the centuries, I resented. The rest l'art [1] He has always shown the same evolutionary process. The new one is soon old [2], innovation becomes tradition and the present becomes the past but the latter is also necessary that, which follows in time to a future perspective: mutated form, behind every story, as every aesthetic.
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Quirino De Ieso, Jesus' baptism in the Jordan River, 1995
To all of us it is obvious that our society,for several years already, It is evolving towards amorality, not least through the destruction of their own Christian roots, which they are also the heritage of art. What is desirable, therefore, to reverse the situation and halt the decline in human values, snatching the danger of superficiality that the artistic representation of the sacred is the most faithful interpreter? To answer this question, in which the painting becomes an expression of faith and art a manifestation of the transcendent metaphysical, It is by far interesting study, fruit of the contemplation of the work of contemporary painter posthumously Quirino De Ieso, in whose canvases he translates the mystery of the universal, and theological pictorial [3]. In the opinion of De Ieso, it is also evident that art has many faces, from the sacred to the profane, but it is true that the "concept of art" that has a purely spiritual derivation, Divina, It is one of the most devoted human manifestations of love of man towards his Creator. He interprets the Truth in appearance spiritual and sacred, but investigated within our soul, Why, as stated by the teacher: "The mystery of Art is the same Universe, in one and the other are the truth and love of Christians ". When the artist reaches the awareness of this Truth, only then his work can rise to the dignity of a work of art, creating the masterpiece.
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Quirino De Ieso, Jesus tells his disciples, "Follow me, I will make you fishers of men " [MC 1, 14-20], Detail of a funerary chapel of Noto, 1995-1996
De Ieso claims that only an inner search is able to produce such a miracle. Such research is right in the world of Art, the music, poetry, painting, sculpture. So art as soul searching. Consider in this regard to the way Dante Alighieri translates into poetic rhyme and images, Canto XXXIII in Paradise, the mysteries of faith exhibited by St. Thomas Aquinas in his QUESTION; images that are later, Sandro Botticelli, It will depict through his famous drawings illustrative of the Divine Comedy [cf. WHO]. But it is also true that many important values for our society have been emptied of their actual content, contaminated with ephemeral sizes, trampled by a progressive decline ethics. And if the art is reduced to blank canvases, singed, shredded, ply simply smeared with color, in polished stones only by rivers, in twisted metal and rusty, then Art is dead? Certainly not. Fortunately, with each fall always follows a rise; therefore, sooner or later, Art authentic, imbued with passionate feeling, morale, social, cult, that is not dead, will return in triumph and, once again will lead us on the path of beauty, Purity, of joy and love.
In the works of this artist is felt that survey spiritual he translates into real mystical representations, both abstract, both screened (Technical latter of its mere invention) fruit of his meditations and that lead to a real philosophical dissertation of the meaning of Art, uttering even a direct attack against the contemporary art.
In recent years the interest of the individual and the greed of economic targets they did forget to civilization to show its real objectives worthy of being called that. The confidence in unprejudiced, the solidarity of the group depends on the achievement of common targets, the ethical conduct free of any contamination selfish were replaced by pure superficiality of mere appearance, as a substitute to replace the reality and lead to the result of mass destruction, addivenendo so a polluted earth that it can not ensure the survival of its inhabitants and deny the hope of tomorrow for posterity. Says the teacher:
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"For too many years we have tried the new at all costs, as if that were the main purpose of art; and did not realize that the novelty, originality are not achievements that come from outside but from our inner, from our hearts and our minds; they are achievements that can be obtained only through a serious work, continuous, suffered, meditated. Just so you can get to win a personal language and effective, always fruit, as well as talented, Also of long years of hard work, during which the artist digs into his soul, compared with the outside world and with the problems of the society in which he lives ".
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Quirino De Ieso, The mystery of the crucifixion, 2001
To highlight such concepts one can not ignore the technical means that the iconographic representation are the most effective expression, such as painting or sculpture. In fact, according to the authoritative opinion of this great master of the contemporary age, the concept of art you should distinguish between two senses or perceptions: one generic or common, and a pure or spiritual.
To date, no author He has made a clear distinction between the two perceptions separately attributing to the necessary specific meanings, but he showed the art as the result of this combination, without reflecting in what there is really behind. It is recognized that all the authors agree in stating that "Art" means generically: human labor resulting from the study, from practice and ingenuity to achieve a certain effect; the complex of rules or precepts necessary to that: astuteness; fineness; ability to know how to adjust to get a purpose, and everything is so synonymous with the profession, craft, office running out in this definition. From these first interpretations can be seen that while for the first direction (generico) it's pretty obvious to all meaning, it is not so for the second (spiritual), or rather the latter does not seem to be as comprehensible to all, but only a few, to those who belong to that group of elected able to read and read in. "Art" understood in a pure and spiritual means:
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"Elevation of the soul to God, contemplation of the greatness and power of God clearly visible in the beautiful nature that surrounds us; Search of Divine beauty in its different aspects transfused in all creation; search for harmony of the perfection of God in his work; Search Order of "Truth" universal; point of contact between matter and spirit, link that connects people to the Father and the Heavenly Mother ".
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Quirino De Ieso The mystery of the crucifixion, The Virgin Mary Magdalene and John the Apostleunder the cross, 2003
Art is born with the mystery of man's creation, created in the image and likeness of God [cf. Gen 1,26]. In man the Creator instills the natural creative spirit that gradually become expressive art in its various forms. Since then the art in its various manifestations has always been the most intimate companion of man for himself but also for his relationship with God, and it will certainly be up to’eskaton, when God will create new heavens and new earth.
The man was not content to seek the spiritual and contact with it only through the figurative expression that is the iconographic representation of his thought, He tried to get to it also with a more rapid: verbally, that is, with prayer as a tool and means of communion with God, and also art, in its various forms of expression of poetry and music. Of course, prayer of early man was not still one conceived by us, because their way of seeing and thinking of ancient men was very different from our, but why should we think that their prayer and their concept of the supernatural were felt with warmth and sincerity of minors as we hear them today, because the spirit and desire of elevation and mystical momentum towards a metaphysical dimension that dwells in the human soul is always alive, but it certainly changed the way we express it through the ages, sometimes risking getting lost along the way.
It is known to most, the long way that art has come with his parables ascending and descending. For each period of greatest glory it is always followed a period of decline. One wonders: because there were these ups and downs in the arts? It should not be think of a more or less low intelligence of man as is often the most critical of all the times we wanted to prove with their more or less profound observations. The real reason that according to De IESO has always caused ups and downs is of an entirely different nature, It is introspective. It is recognized that in all ages, artists have always sought a means or a very effective way to abstract the reality of things and of nature, to make it clear to the audience the content of their works, or better to put in quick contact with the spirit of contemplative mood content in their works [4].
Quirino De Ieso, Christ crucified between the two thieves, early work, 1954
Only when artists could find this an effective means of abstraction, art was heading for the road that would lead her to the highest peaks, namely the most sublime artistic achievements. Only the inner dialogue through a clear insight of the artist himself raising his spirit to God, this could happen. When this way of abstracting was exploited to the maximum, later artists not to repeat the same route as their predecessors were forced to change their way. To do this, They had to find a new way of "abstract" and that at the same time was as effective as the one already universally accepted. Unfortunately, looking outside of their being, the artists are able to capture what the sad reality of these last remnants of technological progress offers them, remaining poor and paralyzed in the representation, that is not triggered by the spirit of man which is spokesman, ie the awareness of the existence of the divine, but rather the empty externality that first of all is often vile without substance.
Art is first of all life experienceand as such it is developed together with the emotions, the social path, cultural and above all spiritual man-artist accomplishes in his life. It is undoubtedly a social phenomenon and expression of life itself, changes with the changing of society and human experiences. But in this continuous "becoming" art has to maintain the essential spirit of the essence, through the series of existential questions that the individual stands, and that is not the sign language that changes depending on the various eras, at least it is not just that, but rather it is a universal language, catechetical. There are numerous paintings - especially the frescoes engraved in many churches between the thirteenth and sixteenth centuries - that are real picture boards of the Catechism for the People of God; basti citation, among numerous, those of the Cathedral of San Gimignano [see WHO].
Quirino De Ieso, The mystery of the Resurrection of Christ, 1996
The "Truth" pure universe, in its dual aspect, material and spiritual, but also catechetical, It is expressed through art, handmaiden of universal communication and for centuries placed at the service of the divine, of the sacred, through a difficult process to achieve a catharsis of interiority by vice, by moral disorder to get to the recovery of ethical values, set goals and lost because of externals with which today's artists will approach it without looking inside, according to the Gospel warning: "The kingdom of God is within you" [cf. LC 17,21]. This inner harbors the seeds of grace of Truth, then the spirit essence of true art, one capable of perceiving the Divine and manifest it through their posts expressive arts.
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Quirino De Ieso, The descent of the Holy Spirit on the Apostles at the Last Supper and the Virgin Mary at Pentecost. Central fresco, Church of the Sacred Heart in Noto, 1999.
Particularly close to Pauline theology, Quirino De Ieso used to say that without the victory of man over himself (due to non-introspective analysis) It will defeat Universal, with the unhappy prospect of becoming man "dinosaur" of two thousand, ie species doomed to extinction. But man, the only speck of the universe thinking, which roads can go to find himself? Only the personal soul searching can spring the new force able to put it back at the top of the ladder of living things. Who prevails? The beast or l'angelo, complacency or regret, the reality or the fantasy, the dόxa or the logos, faith or science, reality or illusion, victory or defeat? Where we place our self: in a whirlwind endless, or in a serene romantic glimpse of our land? Who dominates our thinking: nightmares born of ancient torments, or hopes for happy horizons? And that's how the interweaving of a network interwoven with arduous undertaking SWT man peering anxiously awaiting the response to the search and discovery of Truth.
Whether we find ourselves prosecutors of primordial instincts, whether we evaluate children of a heavenly creature sank in a world dominated by questionable passions after the expulsion of man from Paradise [cf. Gen 3, 23-24], We discover, however, that the soul searching that gives life to the world of art takes us on a fascinating adventure in the nature that surrounds us, and of which we are an integral part of how the wind, the rivers, the stars, the sun, wonderful works of God, despite the refusal of man corrupt in its primordial essence of original sin and often abandoned to the narrowness of his passions prevaricating, He has never ceased to come to us and love us throughout the history of our human experience, until the incarnation of the Word of God made man [cf. GV. 1,1].
The double question that De Ieso sets and enforces through his works to his interlocutors about man and nature which work of Creation, It is therefore not a cold philosophical interrogation, But the nagging question alive and to those who want to point out the great problems of today, and collaborate in remedies for the salvation of humanity and its natural environment, using the most refined expression of human production that is the art, witness material and immaterial having historical value of civilization as identity card of a people, proceeding to the recovery of breath that identity lost and perhaps lost forever, after the man came from the ancient Garden of Eden, to which he was again brought back from the Christ the Redeemer, who became the new Adam, because "as in Adam all die, so all will receive life in Christ " [cf. The Cor 15,22].
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*historian
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To read the review taken from the magazine The Sicilies click below
[1] C. Vicari, As the 800 was the introduction to contemporary art, in Italian art in the second half of the twentieth century.: Tradition and Vanguard, Piacenza, 1980, p.5 [2] Ossani Silipo, General Character of Art between the new and the old, in Italian art in the second half of the twentieth century.: Tradition and Vanguard, Piacenza, 1980, p. 21 [3] Ariel S. Levi di Gualdo, The Sicilies, pag. 96 [cf. WHO] [4] This interpretation is the understanding of the art of Panofsky,It corresponds to a third and final phase which provides the intrinsic meaning of the work itself: analysis iconologic. Captures beyond reason and beyond the stories symbolic values, evaluating political tendencies, religious, philosophical and social personality of the artist who is in the age in which he lives.
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one of the last images of the painter Quirino De Ieso, 2006
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HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2015/11/Licia-foto-formato-piccolo.jpg?fit=150,150&ssl=1150150Licia OddoHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngLicia Oddo2015-11-23 02:26:282021-04-20 23:52:13The loss of theological language in sacred art
ISLAM AND THE Christological mystery: CHRIST HAS PROMISED THAT THE GATES OF HELL SHALL CONTROL NOT ON THE CHURCH, He NOT SAID THAT will not collapse EUROPE
. Always remains true that the promise of Christ portae hell not praevalebunt. But Christ did not say that Europe will not collapse, but that will not be destroyed the Church. They are not the same thing. Today, Europe is likely to present Islam the framework of a civilization in cultural and moral decay, that, He is having forgotten its Christian roots and the strength of wisdom greek-Roman, It is back to barbaric customs and pagan solvents, worse than before his conversion to Christ.
HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2014/10/cavalcoli56.jpg?fit=150,150&ssl=1150150Father GiovanniHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngFather Giovanni2015-11-22 00:37:212021-04-20 23:52:39Islam and the Christological mystery: Christ promised that the gates of hell shall not prevail against the Church, He did not say that Europe will not collapse
GENTLE BUT groomed MASTER OF THE HOLY FATHER TO THE GERMAN BISHOPS 'CONFERENCE
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The Holy Father has some wonderful surprises, It would be enough to just listen or read what often says, in this climate often schizophrenic in which many journalists and blogger increasingly beyond the common sense Catholic, They have decided to focus as snipers on every sigh of the Successor of Peter. And this hurts primarily to them and to their souls, then the Church built by Christ on the rock of Peter.
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Author Ariel S. Levi di Gualdo
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Cardinal Reinhard Marx, Archbishop of Munich and President of the German Bishops' Conference during the greeting addressed to the Holy Father during the visit at the threshold of the apostles [Photo, the Osservatore Romano]
The 28 October I wrote an article in which I commented on it standard new episcopal appointments, manifesting in it concern. More that the provocative title was dramatic: «Are buggerando the Holy Father: We protect Peter! The worst ocelots quick-change artists are coming in pauperistica glory to the episcopate» [see WHO]. Previously I had written another the 30 July entitled: «Bishops, fashions and advice for new careerists: be poor, sloppy and peripheral existential» [see WHO]. Even before the 18 May another titled: «Christ doesn't take ruffians and courtiers, in fact there calls “servos” ma “Amici“» [see WHO].
Lamenting that in Italy They were electing dioceses, so often uncritically through choices are not always happy, Bishops from “existential suburbs” true or presumed, At the end of the long article 28 October lifted a specific question:
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[…] Is finally wonderIf the Church's children are Italian, as such, children of aLesser God. For example, compared to the Germans. Come May, in Germany, contrary to what is happening in Italy, It is not enforced and multiplied certain types corresponding to those bishops' pastoral criteria "amiably" imposed "by the Holy Father Francis? And if we talk of spirit or even more princely feudal spirit, despite all their romanofobo progressivism applicable, we all know what the Germans by far exceed in what Italians; not discussed even in the discourse of shameless wealth of the German Church, or tax revenue that benefits, by comparison with which the Eight Thousand Italian is little more than a mite.
Perhaps the Germans They are regarded by the psychology of man Argentinian Jorge Mario Bergoglio of the children of a greater god, because no one is even crossed my mind to impose a diocese in Germany a pastor from the "suburbs existential" who has spent his ministry, for real or fake, to serve meals to immigrants, or to do pastoral work of evangelization among prostitutes in Hamburg. And indeed, German bishops still they continue to have business cards that open into four sections to contain within them all the academic specialist, doctorates, the long line of master postdoctoral, their scientific publications and so on […] [full article WHO]
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members of the German Bishops' Conference with the Holy Father during the visit at the threshold of the apostles [Photo, The Osservatore Romano]
Precisely because of what I wrote in this article I must point out with great pleasure that the Holy Father Francis, with an iron fist covered with a velvet glove, today addressed decisively and with nothing to spare members of the German Bishops' Conference visit at the threshold of the apostles.
This is to reiterate that the Holy Father has some wonderful surprises, enough to hear or read what often says, in this climate often schizophrenic where many journalists and blogger increasingly beyond common sense of every Catholic, They have decided to focus as snipers on every sigh of the Successor of Peter. And this hurts primarily to them and to their souls, then the Church built by Christ on the rock of Peter [cf. Mt 16, 13-20].
HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2014/10/Patmos1.jpg?fit=150,150&ssl=1150150father arielHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngfather ariel2015-11-20 02:03:392015-11-21 02:06:04Delicate but masterful groomed by the Holy Father to the German Bishops' Conference
. Today many, influenced by a soft and sweet gooders, They do not understand how the punishment of sin is rightful justice; and since justice is the will of what is right and good and so to will the good is love, They do not understand how the punishment, after all, It is dictated by love for the sinner.
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Author John Cavalcoli OP
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Author Preparation of ’ island of Patmos
The Editors of’Patmos Island now proposes this article written 18 November 2015 by Father John Cavalcoli ON, to clarify what is the thought of the illustrious Dominican theologian doctrinal concept “punishment” e “mercy”.
THE POPE VISITS BY FRANCESCO LUTHERAN AND COMMEMORATION OF THE LORD'S SUPPER
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Being able to celebrate together, Catholics and Lutherans the Lord's Supper, It is certainly something beautiful and highly desirable. But if for now we do not agree on what does and says the president or minister of the assembly, and what Christ does happen in that moment, what sense can have an assembly as what some call with severe lightness "intercommunion"?
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Author John Cavalcoli OP
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The 15 November 2015, to a question on the Holy Communion on him by a lady during the informal meeting at the Evangelical Lutheran Community of Rome, Pope Francis responded: "When asked to share the Lord's Supper is not easy for me to answer, especially in front of a theologian like Cardinal Kasper! I'm scared! I think that the Lord told us when he gave this mandate: "Do this in memory of me". And when we share the Lord's Supper, remember and imitate, we do the same thing that made the Lord Jesus. And the Lord's Supper will be, the final banquet in New Jerusalem there will be, but this will be the last. Instead the path, I wonder - and I do not know how to respond, but his request I make my - I wonder: share the Lord's Supper is the end of a journey or is the encouragement to walk together? I leave the question to the theologians, those who understand ".
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15.11.2015, Pope Francis to visit the Evangelical Lutheran Community of Rome. Clicking on the image you can open the video footage of the Vatican Television Center
The Holy Father visited the 15 Last November the Evangelical Lutheran Community of Rome [see video, WHO] and he mentioned the significance for Christians of ritual commemoration of the Last Supper, urging those present to a deepening and clarification of the Lord's words pronounced on the bread and wine, and formulating the hope that one day all Christians, overcome the current divisions, can, on the basis of existing common values, from Baptism, remember and live in perfect and full communion among themselves this key event in the life of Christ and consequently of our salvation.
Being an ecumenical encounter occasional and informal, Pope obviously has not even mentioned the Catholic dogma of the Eucharist, about which they are still ongoing discussion, negotiation and ecumenical officers of experts, in which the Pope did not want to go. He merely noted that we Catholics agree with the Lutherans to recognize that when the minister of the church service repeats the Lord's words over the bread and wine narrated in the Gospels, The faith of all Christians is that Jesus Christ is really present in the glorious celebrating community with the offer of his grace.
This truth of faith shared by all, He has made it clear the Pope, is one of the bases of dialogue and debate that, under the assistance of the Holy Spirit, in sincere charity and a spirit of reconciliation in diversity, It should lead to the unity of eschatological one flock and one shepherd.
The speech of the Holy Father at the Evangelical Lutheran
As we all know, Luther, opposing the dogmatic interpretation of the traditional Church, denied that Christ, after the words' this is my body ", meant that this, he had in his hands was no more bread, although it maintained the appearance of bread, but it was just really, and substantially His body. Luther believed that this was a false interpretation and that until then the Church was wrong. Because of this, he thought he had found the truth, interpreting the words of Christ in the sense that he would be present in the bread, as if he had said: "I am in this bread", thus formulating the concept of presence "in-with-and-under the species of bread and wine ". However, this does not correspond at all to what really and literally said Jesus.
Memorial holy and living
Even Jesus, with the word "this» Even Jesus, with the word "this" [this, in Greek (the οὗτος, she, this, "this"), which corresponds to the Latin hoc], he meant to say "this bread", because it is a neutral, namely 'this thing', "This substance" in a generic sense, so that it can refer either jointly or with bread and body, because it is the moment in which the bread is the body transustanziando. The other part, it is impossible that Jesus meant to say: "This bread is my body ', because it would be an absurdity: nothing can be a thing and simultaneously be another thing. Everything has its own identity and excludes all other than her. Instead Luther seemed absurd that the bread should repent in the substance of Christ's body keeping accidents or form or "species" own bread. Indeed, he paid no attention to the fact that among the accidents and substance of created there is a real distinction, and therefore a principle of separability, whereby, although in fact in nature it never happens that there are accidents without their substance or a substance without its accidents, if he had kept in mind the above-mentioned separability, would have no difficulty he remains faithful to dogma and he would have realized that it was not the Church to err, but it was him.
Mass of the Holy Father Francis
Now, Ecumenism is certainly looking what we Catholics have in common with the Lutherans. However, Catholics can not be satisfied and stop, as mistakenly believes Rahner [1], the findings of the Truth, albeit beautiful and consoling, resulting from or arising out of the ecumenical agreement, almost that with what our duties to the Lutheran brothers and their love for Christ and for us until finished, as if there was nothing else to do for us Catholics and the unit was already achieved, ma, on the basis of common values, we Catholics have to find them and to their service, life, times, places, the ways and methods charitable, cautious, lowly, fermi, persevering, patients, persuasive, to lead them and prepare them to gradually regain lost truths and among these is the right interpretation of the institution of the Eucharist and the Priesthood, and then that of the Mass at the Last Supper by the Lord.
Mass of the Holy Father Francis
Being able to celebrate together, Catholics and Lutherans the Lord's Supper, It is certainly something beautiful and highly desirable. But if for now we do not agree on what does and says the president or minister of the assembly, and what Christ does happen in that moment, what sense can have an assembly as what some call with severe lightness "intercommunion"? Which communion where there is division? Let us unite where we can be united, that is where we have the same faith. If one believes what the other believes false true, and vice versa, that sense may have come together on a similar basis? You can do communion on a given thing, when we accuse each other of being the fake precisely rifermento that thing, ie on the basis of the disagreement on what is the truth of faith in the game or on the meaning of Christ's words? Let us agree now to where you can do it. We do not force things. Expect more, It would be fiction or comedy, in the end, offensive of the Christ, we all love. Let's get used to wait, while we operate the can. "Sopportiamoci one another in love" [cf. Ef 4,2].
Journeying through the paths of the Spirit …
Not precorriamo times, we advance where the path opens, in "reconciled diversity", in testimony and in the search for truth, in that degree of communion, that for now we are not allowed, In respect, in forgiveness and mutual correction, giving us the works of justice and charity, particular attention to the poor, to the needy and suffering, without stagnation, but without haste, without illusions, but without losing heart, devoted to prayer and asking light to the Word of God. These are tips, stimuli and ideas that come to us or we can come from the words of the Holy Father. Welcome them with confidence, and let them earn, open to the promptings of the Holy Spirit unpredictable and invigorating.
Varazze, 17 November 2015
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[1] Rahner explains his thesis in the book Union of Churches. Real possibility, Publishing Morcelliana, Brescia 1986.
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HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2014/10/cavalcoli56.jpg?fit=150,150&ssl=1150150Father GiovanniHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngFather Giovanni2015-11-18 02:41:472021-04-20 23:53:22Pope Francis to visit the Lutheran and the commemoration of the Lord's Supper
(attached to the biography of Ariel S. Levi di Gualdo)
certificates of the sacred ordination of Ariel S. Levi di Gualdo and mandate to exercise the sacred ministry
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Vicariate of Rome, 4 May 2010 – Certificate of priestly ordination of Ariel S. Levi di Gualdo, signed by the then Vicegerent Archbishop H.E. Mons. Luigi Moretti
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2 May 2010, document known as celebret with which the Diocesan Bishop confers on the presbyter the faculties he deems appropriate and which at the time was written in three languages having already agreed with the Bishop to travel and stay in various European countries for pastoral and study reasons
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2 May 2010 – conferring the ministry of exorcist
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HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2019/02/faviconbianco150.jpg?fit=150,150&ssl=1150150administratorHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngadministrator2015-11-18 02:23:032021-04-22 18:10:302. ARCHIVE Ariel S. Levi di Gualdo – certificates of sacred priestly ordination
THE DESTRUCTIVE REJECTION OF THE CHRISTIAN ROOTS OF EUROPE. THE PHILOSOPHER ROCCO BUTTIGLIONE INQUIRED BY A HOMOSEXUALIST INTEGRALIST IN THE EUROPEAN PARLIAMENT
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Now more than ever, in a world and in a Church without memory, too taken to enhance the “streetwise priest” on page, real or presumed, they forget, or worse they do not know some of the most important documents of the contemporary magisterium. To go to the root of the problem of the terrorist attacks in Paris would be enough to inspect a text of the Holy Father John Paul II, that if read today appear as a tragic prophecy, as a real Chronicle of a Death Foretold. It is of the Post-Synodal Ecclesia in Europa the 2003, whose highly recommend reading, because it is a text written twelve years ago in which unfortunately is enclosed our present [cf. full document, WHO].
HTTPS://i0.wp.com/isoladipatmos.com/wp-content/uploads/2014/10/Patmos1.jpg?fit=150,150&ssl=1150150father arielHTTPS://isoladipatmos.com/wp-content/uploads/2022/01/logo724c.pngfather ariel2015-11-16 02:55:322020-11-05 10:04:22THE DESTRUCTIVE REFUSAL OF THE CHRISTIAN ROOTS OF EUROPE. THE PHILOSOPHER ROCCO BUTTIGLIONE INQUIRED BY A HOMOSEXUALIST INTEGRALIST IN THE EUROPEAN PARLIAMENT
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