No. of Pope Francis The admission of homosexuals in seminaries? the drama of the moral decay of the clergy arises from the lack of proper training, so then we end up finding ourselves with an army of queers and checchine, dive and divine within the ecclesiastical body

- Church news -

THE NO OF POPE FRANCIS I ADMISSION OF HOMOSEXUAL IN SEMINARS? THE TRAGEDY OF MORAL DECLINE OF CLERGY IS BORN THE LACK OF ADEQUATE TRAINING, It IS SO THEN that we end up finding ourselves COL WITH AN ARMY CHECCHE E CHECCHINE, DIVE E DIVINE INSIDE THE BODY ECCLESIASTICUS

.

The recommended not to admit a gay seminary, as recently did the Pope Francis I, it is only the end of an at present impossible job to do, without first going to hit with iron and fire certain cardinal bishops and powerful. contrarily, say to the bishops of Italy gathered in plenary session that we must not admit to the seminary and also people who are just suspected of homosexual tendencies, would be like going to scratch with a teaspoon the tip of the iceberg.

.

Authors
Giovanni Cavalcoli, o.p – Ariel S. Levi di Gualdo

.

.

PDF print format

 

.

.

… Tuscan and Roman, in the mystery of the Redemption they are subject to a very special treatment, indeed, regardless of their good works, simply because Tuscan and why Roman, that is, as marked by a stain that is added to the original sin, They must be strictly two thousand years of purgatory [in the picture: poster of the famous satirical newspaper Tuscan The Vernacoliere Livorno]

In the distant year 1935, Pope Pius XI issued a farsighted encyclical on Catholic Priesthood [Back to the Catholic Priesthood, see text WHO], which he warns of those forms of devastating shallowness and lack of accountability on the part of bishops and trainers. In this regard it indicates how we should shy away "the false mercy that would become real cruelty to the Church", and "about the young man himself". A questo scopo, in the section devoted to "The choice of candidates', writes the Pope:

.

"But all this magnificent effort for the education of pupils of the sanctuary would benefit little if it was not the choice of the candidates accurate, for which they are built and administered Seminars. In this choice all must work together, those in charge of training the clergy: Superiors, i Direttori spirituali, i Confessori, each in the manner and within their limits of his office, as with every effort must cultivate divine vocation and corroborate, so with no less zeal must divert and remove for a time via, that is not their, those young people who are seen lacking the necessary ability and are therefore expected not able to bear worthily and decently priestly ministry. And although it is much better that this elimination will face from the beginning, because in these things the wait and wait is both a serious mistake and a serious damage, But whatever the cause of the delay, you must correct the error when it warns, no human consideration, without the false mercy that would become a real cruelty, not only for the Church, which would give a minister or inept or unworthy, but also to the young man himself who, pushed so above a false way, It could be exposed to be a stumbling block to himself and others, with the danger of eternal ruin. Neither it will be difficult watchful and expert eye of the person chairing the Seminar, of those who follow and lovingly studied one by one the young people entrusted to him and their inclinations, not be difficult, we say, check whether someone is or is not a true priestly vocation " [supra, text of the Encyclical, WHO].

.

The facts scandalous rise in several countries of the world of which more and more is news, about sins committed by clerics devoted to the practice of homosexuality, or to sexual harassment ranging from ephebophilia until horrendous crime of pedophilia, They encourage us to ask ourselves what are the causes of such an abhorrent phenomenon against nature.

.

The existence of concubinage among the clergy It is a phenomenon that runs through the whole history of the Church, up to the present day, but in this case, however, we speak of an act In addition to nature. A problem, that's double life and more or less occasional reports or sometimes even stable with women, that hit the church hierarchy up to the highest levels. Known best historical level is the case of a Supreme Pontiff concubinage, Alexander VI, aka Rodrigo Borgia. But, as we said just now, In this case, however, it is at stake what is sexual intercourse natural physiologically, undoubtedly sinful, ma In addition to nature. Concerning Alexander VI's good to clarify that in addition to black legends created first by the Lutherans in the sixteenth century, later those designed around a table and then spread by the anti-clerical affiliated to the nascent Freemasonry in the eighteenth century, are also many extraordinary documents, because beyond his undeniable personal moral conduct, This Pope was necessary a true defender of the deposit of credit, not by chance, the bubble How in principio the 1499 and the bubble Eternal Shepherd the 1500 with which proclaimed the Holy Year, giving them precise instructions to penitentiaries to purchase the jubilee indulgence, They should be read on his knees and with tears in his eyes.

.

However, what is hard to understand it may occur as the commission of a sin as serious as that of sodomy, against that clerical celibacy or chastity that is supposed to have been desired, wanted, and finally decided promised solemnly and publicly with the commitment of compliance to the death, all freely and knowingly by psychologically healthy people who have received a healthy and regular priestly and religious formation, after being carefully screened and tested by superiors responsible for training.

.

To this picture disheartening It has to add the question that arises, and even more dramatic on the quality of trainers, teachers and educators of these people, in the first place of the bishops, the superiors and vigilant about the good education of their priests, as well as the competence and virtue of teachers and educators responsible for their education.

.

It must be held, as we have repeatedly found on our Patmos Island, that the deep roots of these sexual sins can not be derived from having received a bad education and bad, not based on the directives of the Magisterium of the Church and the true masters, but of heretical ideas, or otherwise of ideas condemned by the Church, which they include the objectives a false concept of God, of man, of faith, of grace, of the law, of sin, of the Redemption, of the church, of the Sacraments, priesthood and episcopacy, as it happens for example in the theology of Karl Rahner.

.

Another disturbing fact, in this affair, It is the inappropriate or reckless attitude of the bishops, or reluctant or minimize or cover the misdeeds or take ineffective measures. But it gets worse: when a body is flooded with metastases and "oncologists" - ie the bishops and trainers to the priestly and religious life -, instead bombard cancer cells with chemotherapy protect diseased cells to damage healthy ones, It ends with the emergence in the upright minds that imperative of conscience under which you are forced to advise aspirants to the priesthood and religious life does not enter at all in many seminaries and novitiates. And of this we are witnesses, in our own way also protagonists in our capacity as confessors and spiritual directors. Indeed, precisely in the exercise of these delicate ministries, we were repeatedly forced to advise young people profoundly healthy and animated by genuine vocations not to enter certain institutions, many of them reduced to authentic havens for homosexuals; or by homosexuals themselves managed directly or indirectly affected, therefore protected on the outside by the large, devastating and powerful lobby of clerics influenced by homosexual tendencies or a homosexual psychology - the so-called gay friendly —, on account of which we are witnessing an ever-expanding omosessualizzazione the Catholic clergy.

.

To about, seem blatant and dictated by severe light the collective resignation of the entire Chilean episcopate as a result of yet another scandal in Chile. Commendable was the letter in which the bishops expressed repentance, willingness to correct and thanks to Pope Francis I for the paternal attention he has given to the story. However, though it should be noted that a bishop can give up the bishop's throne because aware of serious faults or because he feels sure their supervening inability to continue to conveniently carry out his office. The same Supreme Pontiff Benedict XVI, in quest’ottica, He has made a waiver to the Chair of Peter. But, that an entire episcopacy formed by 34 vescovi — per quanto abbia avvertito il proprio coinvolgimento nello scandalo diffuso e protrattosi per molti anni —, comes the unprecedented serious decision to resign as, with a compactness that knows what forced, as it might be in union protests or in a factory committee, more than witnessing an act of repentance, It gives evidence of a damaging wave of his episcopal dignity, to draw to itself the world's attention. To solve the problem, in fact quite different from similar fanfare. The real and more serious charge should have come forward, not hiding in the pile of resigning, and take responsibility.

.

The real educational solution is that the bishop, before admitting a candidate to training for the priesthood, truly and seriously verify that it is available in a generous dose of the male hormone testosterone with its male psychology that goes with it, because the man - or if you prefer the healthy male -, It is the first and basic prerequisite to begin to form a candidate ahead of the ministerial priesthood. Eliminations all, the bishop should give serious training and carry out a diligent supervision of the seminary and the priesthood, in order for the candidate to Holy Orders is protected and defended from the unhealthy ideas and cultivated sound doctrine, clarifies well the very high value of the priestly and episcopal vocation and they fall in love with all your heart, with ardent desire for perfection and holiness and to be totally at the service of souls and of the Church. The priest truly convinced and in love with his vocation and mission is all and only took the things above, not those of this land. It is moved by the Spirit, It has no time to meet the desires of the flesh.

.

The true pastoral solution It involves the education of the will and emotions, and the strengthening of attachment to the good, the stimulation of hatred for sin, the will to reform and correct itself. If the Blessed Apostle Paul says that love "bears" [The Cor 13,7], He is referring to the delicacy of the father who does not throw his son fed to ridicule, I do not want to humiliate, but at the same time it wants to correct. Because a father who knows if necessary recall, reprove, threaten and punish, exercising in this way true love. If not, it falls into that dangerous false mercy stigmatized by Pius XI in his encyclical dedicated to the priesthood and formation for the priesthood.

.

The charity and mercy, I am definitely ready to cover it where it is possible, useful, lawful and proper; where there is excusable or patience, but certainly not in the sense of covering or hiding the sin that may not be corrected and punished. True love and true mercy must not cover up the evil, but reveal to the proper authorities and to the sinner himself. God does not cover the sins of those leaving, as he thought Martin Luther, but it covers them for mercy waiting to remove.

.

Mercy does not suppose the reduction of the blame on pain. There is not only the wounded soul, but there is also that feritrice; there is not only the sinner to be treated with due Mercy, because even the person seriously tarnished by sin deserves at least the same dose of mercy given to the sinner offender. You have to have compassion for those who can not make it, But not for those who do not want to commit because no way seeks to make it. This is prompted to correct themselves and commit, otherwise mercy, after being emptied of its true meaning mystagogical, becomes connivance and complicity, if not worse: with the false mercy covers the sinner and punishes those who have shown the dangerous offensive and Infectious his sin, reaching up to hit the healthy cell to protect the tumor cells and enter the bloodstream body of the Church and ecclesiastical.

.

In our considerations on this issue scabrous, we must add that on the basis of the analyzes and observations that we are doing and now regularly publishing for some years, both regarding the conduct is wrong and dangerous ideas about some of the clergy and bishops, in front of all these facts it is inevitably arisen in us a terrible suspicion, certainly not without theological and legal basis, though not always accompanied by specific tests, so we concluded that in many cases the sacred orders of these priests and these bishops, based on a false idea of ​​the priesthood and falsante, are not only illegal but also invalid. In this regard, we published two studies in the past for our page Theologica which can be found in the archive of The Island of Patmos [see WHO e WHO]. Two studies which incidentally put at the disposal of the Congregation for the Doctrine of the Faith, the Congregation for Divine Worship and the Discipline of the Sacraments and the Congregation for the Clergy, so those responsible to examine certain questions, would sift.

.

The moral loss, giving rise to the phenomenon of widespread sexual disorder among priests until reaching even to the crime of pedophilia, It is in turn caused by the concept of human action rahneriano, that is not based on the acceptance of the essential purposes of human nature, because he does not accept either the idea of ​​a fixed and objective human nature, whose happiness depends on obedience to an immutable and inviolable natural law established by the Creator; but according to him, man and each of us, It is free to determine how he likes the concrete contours and then the act of his own nature and existence. From this it follows that in the sexual field the individual subject is free to choose their orientation is not based on a purpose of sexual activity inherent in the nature, regardless of the subject, but based on the research of sexual pleasure, obtained by means created by the subject itself, variables such as from subject to subject and they all lawful, They enjoy them as long as the subject. Thus there is no longer a universal rule to distinguish a good deed from sin. So I can not say that this commits a sin of sodomy, of ephebophilia or worse than pedophilia, but that his act is simply different from mine, an act that I must not convict, but understand and respect. All this has led to a concept abhorrent and evil of so-called Church “cozy” e “includente” that internally it houses all the so-called “diversity”, after having diminished sin and changed the name to sin, calling it just "diversity" to be accepted and to be valued, be it as a heresy of the sexual disorders.

.

When it gives space to a similar moral, a poco valgono le geremiadi per l’omosessualità diffusa nel clero, to follow along with the cases of ephebophilia and pedophilia among priests registered. Si tratta infatti, almost entirely, of scandals that could have been avoided. And their inevitable explosion were then profuse crocodile tears from those who up till then had covered and protected the proponents of certain conduct, but now they tear their clothes in public, sobbing, "do not know" or "we would never have imagined". Needless to say, doing so is just gross hypocrisy, yield further serious by the fact that not infrequently, this army of episcopal and priestly mourners, often it did not even limited to cover in a determined and stubborn certain immoral, because they often have done worse: repeatedly hit, ostracized and marginalized the few priests who with determination and courage have denounced certain situations before the outbreak of the public scandal. In this regard the Father Ariel S. Levi Gualdo would have much to say to the church authorities, which repeatedly, always at your own risk, reported situations that should have been taken to cut short time and so decided, rather than leaving them to ferment and then explode, with the resulting public crying of the same ecclesiastical authorities who despite having been informed well and on time, far from making something subsequently responded to various interviewers: "we did not know", "I never could have imagined", "Ecclesiastical authority, or a diocesan bishop, can not have it all under control ' …

.

Quanto dunque dovremo ancora andare avanti in reaping the bitter fruits of rahnerismo? What is yet to happen because the Roman Pontiff will decide on a reform of priestly formation in accordance with the directives of Vatican II? The Council and its reforms do not in fact provide for the rahnerismo, but a wise return to St. Thomas Aquinas, as the same Council's Decree on Priestly Formation Oct:

.

"To fully illustrate how much more can the mysteries of salvation, the students may learn to deepen them by means of speculation, St. Thomas having to master " [n. 16, text WHO].

.

While the Declaration on Christian Education Education, he claims:

.

"By investigating very carefully the new questions posed by age and research that evolves, will seize more clearly how faith and reason meet each other in the only truth in the footsteps of the doctors of the Church, especially St. Thomas Aquinas " [n. 10, text WHO].

.

It is therefore necessary that the educator being educated to make available the means of grace, propose the example of Santi, give himself an example of virtue, educate him in the study of Scripture, to prayer, all’intima unione con Cristo Sommo Sacerdote, to communion with the Church and with the Roman Pontiff, the works of fraternal charity and mercy.

.

We must honestly acknowledge that in these fifty years in which they should have been put in place these wise directives, the Council was mocked by their rahneriani that they consider sequencers, but in reality they have first given life to the para-council, then, in the post-conciliar season, to their council staff; ma si tratta, as we have repeatedly explained, a council never celebrated by the Church Fathers. So it happened that instead of the conciliar reform, It rose a modernism that is worse than the time of the Holy Pontiff Pius X.

.

We must therefore do it all again and return to the directives of Vatican II, otherwise things will get progressively worse and worse in this season irreversible decline. For as long ago wrote the Father Ariel S. Levi Gualdo on our pages Theologica: "The moral crisis of clergy was established upstream from a deep doctrinal crisis, that this moral crisis was the Great Mother giving birth ' [see articles, WHO, WHO].

.

The Pope Francis I, talking behind closed doors to the Bishops of Italy meeting in plenary session in 21 al 23 May, He advised them not to accept candidates for the priesthood who show homosexual tendencies clear. Well, with all due respect and deep reverence for the Successor of Peter, we can not help but smile with loving pain of these words, that once again denote an inability to grasp the extent of the problem and then go to the root of the same serious problem. Indeed, the solution, It is not to avoid the army's admission of homosexuals that they continue to be allowed in seminaries and novitiates in spite of repeated warnings and various documents published by dicasteries of the Holy See over the past decade [please refer to this Instruction 2005, WHO, and to this article WHO]; the problem is solved by displacing the bishops belonging to lobby gay ecclesiastical which are in fact tireless patron of gay priests, as well as incubators of new gay priests.

.

The Supreme Pontiff, so talking, it is not perhaps realize that denying admission to the seminary a homosexual, it is only the final act, or so to say the tip of 'iceberg? To solve the problem must first be neutralized all those bishops and those members of the Roman Curia who belong to lobby gay and protect it in every way, especially to the detriment of good priests and good vocations.

.

To close this speech, in itself and in itself long and complex, leave the Holiness of Our Lord Pope Francis Augustus's a question on which to meditate, vale a dire il seguente: Most Holy Father, but there're just never realized that in the Vatican City and its Departments, removed those healthy men, overtime and trust that are the members of the Pontifical Gendarmerie, and also those of the Pontifical Swiss Guard, among many lay employees, most of them worthy fathers and mothers, there is also a considerable number of young men employed directly in your home at different places of employment only because they are boys several of your prelates? How is it possible not to notice what? Because it is so obvious, in the space of this small sovereign state occupying just one square kilometer of land.

.

Therefore, The recommended not to admit a gay seminary, it is only the end of an at present impossible job to do, if first you do not go to strike with fire and sword certain cardinal bishops and powerful. contrarily, say to the bishops of Italy gathered at the meeting that we should not admit to the seminary and also people who are just suspected of homosexual tendencies, would be like going to scratch with a teaspoon the tip of the iceberg.

.

From the island of Patmos, 27 May 2018 – Santissima Trinità

.

.

.

time ago, our Brother Priest sent us the video publicly put online by the likeable joker resumed in the video itself. These videos were accompanied by the following message: "I hope that it is a secular, because unfortunately it resembles a lot to many of our priests, so I would not want to be one of our, like … one more among many!».

penalty Question: many priests and faithful devotees, but especially, how many Ecclesiastical Authority can in good conscience say that he had never encountered in our secular and regular clergy of similar topic to this nice joker, i quali però, priests, unfortunately they are for real? However, if the tip is continuing undeterred to scratch with a teaspoon of a iceberg

.

.

.

«You will know the truth and the truth will set you free» [GV 8,32],
but bring, spread and defend the truth not only of
risks but also the costs. Help us supporting this Island
with your offers through the secure Paypal system:



or you can use the bank account:
They were IT 08 (J) 02008 32974 001436620930
in this case, send us an email warning, because the bank
It does not provide your email and we could not send you a
thanks [ isoladipatmos@gmail.com ]

.

.

.

.

.

.

Giovanni Cavalcoli
Of the Order of Preachers
Presbyter and Theologian

( Click on the name to read all its articles )
Father Giovanni

The epistemology of theology Walter Kasper, that these days also delights to give to others of the Gnostics

— Theologica —

Gnoseology Theological WALTER KASPER, THAT OF THESE TIMES YOU DILETTA EVEN TO GIVE TO THE GNOSTIC

.

Following the Hegelian dialectic, Walter Kasper has moved away from Christianity even more of Luther, because Luther, at least, had seen, albeit clumsily, the risks of a superb reason and, albeit so arrogant, the fundamental importance of obeying the Word of God, while the Hegelian dialectic turns God into a syllogism and dissolves the Mystery in the development of history.

.

.

PDF print format article

 

.

.

 

Author
Giovanni Cavalcoli, o.p.

The way we think about moral action and our own moral conduct depends on our conception of reality and how we conceive the knowledge of reality, that is, from our "epistemology". This applies to everyone, and therefore also applies to the famous theologian Walter Kasper. In this essay we will see how it works in him this report.

.

For many decades, Cardinal Walter Kasper, as the guide of the ecumenical activities of the Church, It carries out a way of doing ecumenism, that does not close the separated brethren to full communion with the Church, but instead it leaves them in their errors and their separateness, as if this condition was not a fault to be repaired, but simply the sign of a way of being a Christian different from the Catholic and equally legitimate, indeed complementary.

.

But it has happened and it happens that not only Protestants do not convert to Catholicism, but many Catholics, attracted by Luther's errors, and since we are no longer correct as before, and the cessation Catholic work to convert the Protestants, It got the idea that the Church has corrected his judgment on Luther, and he found that he was right, or at least his way of conceiving Christianity may be subject to optional choice for Catholics. So these Catholics feel empowered to choose at least some of Luther's positions, in the belief that they can continue to say Catholics, or perhaps they think they can be considered "progressives" and "advanced". But the more subtle pitfall is the fact that some of Luther's errors are presented as Catholic truth, so many unsuspecting and gullible fall for Catholics. And they drink the poison without realizing. One of the most skilled players of this massive fraud is Karl Rahner.

.

Now we need to find a way out of this situation, because the Catholic faith is fading, while it is increasing the influence of Luther. It should therefore be that the Supreme Pontiff latches this interpretation modernistic ecumenism and promotes the implementation of authentic ecumenism, as per the true teaching of the Council.

.

The relationship between metaphysics and the doctrine of the Church

.

In the theology of Walter Kasper, as in any theological system, all it is resulting from the consequential cohesion of the parts connected to each other: if it undermines the foundation, everything else collapses, like the statue of Daniel's vision [Dn 2, 21-31]. Everything starts from the knowledge. If this is healthy, everything else holds; otherwise everything collapses. We dedicate this paper to its then gnoseology, no mancar to show the truth of this assumption. We say that it is false to say that "the Church does not advocate a particular metaphysics" [1], however since it is recommended for ages that of St. Thomas Aquinas. But it does so on the basis of the belief that metaphysics is some science, perennial, incontrovertible, objective and universal, important to know, unfading fruit of human reason as such, suitable for all people and all cultures, in every time and place.

.

The Church does not believe in a metaphysical date, but in metaphysics as such, as it does not promote the reason of Tom or Dick, but human reason as such, of any human, at all times and in all places. Because of this, in its educational institutions, cultural and academic, The Church promotes the metaphysical and epistemological in his prime in his stride, wanting free from errors and defects, in the discussion of freedom, research and teaching. It knows that there are different forms, systems or metaphysical thought horizons, some valid, it admits in its schools, especially the system of St. Thomas, but then also to, eg, St. Augustine or St. Anselm and St. Bonaventure, or Alexander of Hales and of Blessed Duns Scotus or Francis Suarez; while others, instead, dangerous, it looks at them with suspicion or reserve, as for example that of Scotus Eriugena or William of Ockham or Cusanus or Ficino, or Campanella or Descartes or Leibniz or Wolff or Blessed Antonio Rosmini, though veneri the sanctity of the latter. Other systems it definitely rejects them, although in its majesty, urge theologians to recover what they can be valid. They are the doctrines that are at odds with the realism of sound reason, and thus contrast with the faith, such as the ideas of Giordano Bruno or Spinoza or Kant or Fichte, or Schelling or Hegel or Heidegger or Gentile or Severino or Rahner.

.

As for heretics, the church, when he condemns errors, He asks theologians to highlight in them what remained of the common heritage of faith, in the hope that they will correct you and want to meet Church. With all men, believers and non-believers, the Church communicates on the basis of natural reason, in order to introduce them, if possible, the mystery of Christ. However, there are several different metaphysical or, just as there are different opinions or different. Indeed, we repeat it, metaphysics is a science and not an opinion, as well as, for instance, They are not opinions geometry, physics, botany, geography a l'anatomy.

.

The Church recommends the use of metaphysics of St. Thomas Aquinas

.

The church, therefore, between the different metaphysical produced in the past, as a result of appearance of theological accommodation of Saint Thomas Aquinas in the thirteenth century, He has chosen and has certainly preferred a metaphysical date, precisely that of St. Thomas [2], but not as he had chosen opinion among other questionable doctrines or deciduous. This of course does not mean that the metaphysics of Thomas is defect or not improvable, or can not sorgerne a better future [3]. This preference of the Church is motivated by the excellent manner in which St. Thomas knows how to motivate the harmony between reason and faith [4], in order to the elaboration of a apologetica, a rational theology and natural ethics, and the interpretation of Scripture and the formulation and explanation of the dogma.

.

Before the appearance of St. Thomas, the Church gave eagerness certainly that Scripture had annotated and interpreted using healthy and rational philosophical concepts, while the dogmas that had been previously defined, as for example the Christological dogma, They had been formulated with the use of metaphysical categories, duly adapted, derived from Greek philosophy, as indeed they had already made the Fathers of the Church and St. Augustine using the Platonic philosophy for the development of their theology.

.

But before St. Thomas no theologian had not risen who he had been able to organize such wisdom all the theological knowledge into a single rational system. This need began to be felt from the thirteenth century [5]. We had in fact noticed that the biblical teachings and dogmas that the Church had made from them, although they were scattered documents that had occurred over the course of centuries and although many of these documents had the object of reflective narration made the divine action in history - for example the transition from the Old to the New Covenant, the Incarnation and the Redemption, the founding and development of the Church -, however, they contained also the speculative truth, rationally connected to each other; universal truths, immutable and eternal, rational and revealed "Heaven and earth will pass; but my words will not pass " [Mt 24, 35], truths that relate especially to God, That, in its pure spirituality, immutability and eternity, Himself is beyond space and time, transcends history and evolution of the world, although, with the Incarnation of God's Son, God has united to Himself in Christ humanity a single unit of one Divine Person, and consequently, through this man Jesus, He has joined Self, "No confusion" and or without mutation ", as it deduced from the Christological dogma of Chalcedon, every man, the story, the time and the world.

.

Because of this, the Second Vatican Council He was able to say that "by his Incarnation the Son of God has united Himself in some fashion with every man" [GS 22], rahneriano certainly not in the sense that all men are in grace, but as Christ offers everyone the possibility to join him and thus to save, as we know from the Gospel and dogmatic teachings concerning the condition for salvation. And 'what it says Christ: «When I am lifted from the earth, I will attract everyone to me " [GV 12,32]. But not all are attracted.

.

The Church is careful from imposing to all the people of God, like its official doctrine, any theory, changing idea or choice, contingent or limited to the field of special or dell'opinabilità, it is a political trend, a current cultural or artistic work or worship or devotion or spirituality or way of living the faith and moral conduct. But it leaves it to all full freedom of choice. That, instead, on the authority that was conferred by Christ, It imposes absolutely to all believers, under penalty of eternal damnation, only what, Christ's command, It is universally necessary and obligatory for the salvation of all. But nobody prevents her from proposing even well-founded human doctrines and universally valid, connected with the truths of faith, in order to facilitate learning [catechesis] or to introduce them [apologetica] or draw conclusions or to facilitate the development dogmatic [speculative theology or morality] or to allow good comments to Scripture [biblical exegesis] or foster devotion and sanctity [spiritual theology].

.

In the name of this discretion, who it is also his duty, The Church especially recommended to pastors and theologians, St. Thomas [6], obviously not because its doctrine is necessary for salvation, but for the validity, the utility and the universality of his thinking in order for those purposes. Because of this, of Aquinas' doctrine, Pius XI said that the Church has made her, has stated that he. And Thomas was called by the Church A doctor of the Church.

.

The analogy entity according Kasper

.

Kasper thinks he can make a connection between analogy, dialectical and historical thinking. The idea is not bad; but unfortunately the result, as we'll see, it is disappointing. He says:

.

"The structure of ' “in-above” It is characteristic for both the analogy, both for forensics, both historical thinking. Now if we compare dialectic analogy, this does not mean that 'analogy of being both the 'form of Catholic thought' [7]. He can not and will not be given 'the form of Catholic thought' for the reason that the Church did not support a certain metaphysical. The Church must witness to the Gospel and certainly accomplishes this task using human language. It therefore needs, to this end, of philosophy as a critical-methodological reflection and as being human experience interpretation. Such thinking is still deeply historical " [8].

.

We observe that it is true that the analogy unites and connects the body immanent, mundane, all’ente transcendent, divine. But the immanence-transcendence ratio is very distinct in the case of the dialectic and history. The dialectic, indeed, He does not know a transcendence, because it remains on the floor and uniqueness is limited opposition between being and non-being, between affirmation and negation. It remains on the mundane plane and opinions. To ascend to God, intellect do not need opposites to each other, besides all limited scope of appearances, such as dialectical, is because God, although transcendent, We are not opposed to the world, It is not the enemy of the world, ma, on the contrary, It is in harmony with the world, It is in communion with it, having created him; and both why, to explain worldly certainties, we need a foundation first and most certain and not fluctuating as dialectical. If the foundation falters, you will indeed?

.

To go up, therefore the world to God, we need a concept that, although it applies to the world, has the dual function of being a part in continuity with the notion of God and thus predicable of God; but on the other it is necessary that the notion or the level that reaches this concept is not too low and does not remain at the level of being worldly, in order to express the transcendence or the superiority of God over the world. Otherwise, instead of reaching God, we would only have an idol or a pagan god. Moreover, We must be sufficiently universal notion, that is applicable to all things, because God must explain the existence of the world. We must therefore use the broader concept and more universal that we possess. But this concept must also be sufficiently high, because it must not only explain the existence of material things, but also the spirit world. It is therefore necessary that it abstracts, transcending him, from material things and then also from space, by time, from becoming and history, to consider the spirit, which it is immaterial and, although it can work in history, However touches reality and values ​​sovrastorici, immutable and incorruptible. The simple historical thinking is not enough to obtain or have a concept of God. For although no doubt God created the history and governments, and although He is incarnate in Jesus Christ, and lived among us, It remains in Himself immutable and above history and historical human nature of Christ is distinct from the divine nature.

.

Moreover, the aforesaid operation abstractive, as evidenced by the Cardinal Gaetano [9], It involves three degrees of overcoming of matter: physical, mathematical and metaphysical [10]. At the end of this operation, we hold the notion that has all the above requirements: analog notion, metaphysical and transcendental being as a body [even out even] and its properties transcendental [one, true, good, beautiful, res, something]. The thought of Gaetano is important in showing how the intellect proceeds in achieving metaphysical knowledge. This is an elevation of intellect, for which it, forming the entity metaphysical concept, It is able to build speculative theology, conceiving God as the First and Supreme Body. Because of this, remained famous exhortation of Gaetano: «Learn to lower the temper, and another order of things to come».

.

This is the best term to distinguish God and the world e, while, to move from world to God and God to the world. It is to be noted that here the intellectual movement has nothing to do with the 'tipping', which speaks Kasper, because this is not about to swing between yes and no, but to go from a lower yes yes to another supreme. Denying the possibility to use a single entity analogue concept to join God and the world, God and history, Kasper demonstrates a misunderstanding of or did not understand what l 'analogy of being, Why, Certain, while the real body is manifold, the entity concept or analog is one [11] or it's nothing, although also both internally diversified, precisely to reflect the multiple reality entity. This lack of unity of transcendental being perceived Kasper explains some errors.

.

First, the rejection of systematic theology. He has in mind the rationalist systems and immanentistic idealistic and does good to refuse. But he is wrong in rejecting the system as such, it is rather an essential need of reason and science. Wise to order, as St. Thomas says. And theology is a science and wisdom. And as such, theology is not a simple converging, meet and discuss among theologians; It is not a simple exchange of views; It is not simply a personal or joint search. These are certainly good things. But theology, as a service to the Magisterium of the Church and souls reception and introduction of the same Magisterium, It must have a school form, methodical, educational and training, particularly for the formation of the clergy. It is transmitted to the disciples notions already acquired, certain and definitive, useful to the ministry and to the life of piety, based on the dogma, on Scripture and Tradition.

.

The problem for the building of a systematic theology It is based on what principle or from which. The error of the idealists was not what we wanted to build a unified system, Deductive and universal. The mistake was to be based on cogito Cartesian, instead ENTITY. And systematic theology is precisely founded on God as Being first and highest, come The very being of self-subsistent,.

.

This explains this statement by Kasper:

.

"Theology must remain anchored to the foolishness of preaching, open and not closed to dialogue, which here it becomes the reference opening and the temporary nature of our situation eschatological, and it makes it impossible for a large theological system » [12].

.

This setting occamistica leads to undesirable consequences in the dogmatic theology, who is deprived of his sources, which are precisely the teachings of the Church, of Scripture and Tradition. Dice Kasper:

.

"There is no official index of the Church dogma […] So the question is sometimes naively mail, those dogmas properly exist, can not have absolutely reply » [13].

.

We respond by saying that it is not naive to ask how many and what are the dogmas and it is not impossible, but it is of vital interest for the salvation, answer with certainty to this question, as it is entirely legitimate to ask what and how many are the vital organs of the human body. And this question answers the Church itself in its official documents, especially in the teachings of the Popes and Councils. For this purpose, But we must first have a right concept of "dogma" [14], consistent with Catholic doctrine, distinguishing it from the upper degrees and lower than those of the data revealed. The highest degree are the same explicit teachings of the Lord contained in Sacred Scripture and Tradition, which are the same sources of Revelation, and are therefore the foundations of dogma [15], which instead they are infallible interpretations of God's Word, proposed by the Church. Dogmas are the articles of faith. It is summarized in the Symbol of Faith. Their number in quality are contained in the Catechism and are illustrated by dogmatic theology.

.

Second, in the line of epistemology Occamistic, (c)he was also Luther's, Kasper can not get over and unify the multiple structure of thought, sign, this also, who did not understand the analogy entity, because the very notion entity is the most universal and the one that, as we have seen, allows the intellect to unite God and the world. This explains the dialectic mentality and historicism Kasper. Indeed, is the dialectic that the old thinking, by their very essence, They have a conceptual foundation duality: the dialectic, It makes a comparison between the yes and no; the historical development, It has the act-power duality.

.

Third, taking the Hegelian dialectic It comprises two harmful consequences, already present in it, namely on the one hand, a pernicious opposition between the true and the real, on the other, the hypocritical glance ['Tipping'] between true and false. The consequences are very serious in theology, even blasphemous: on the one hand the hostility between God and man, lacking a concept of bodies linking the One side; on the other, horrible covenant between Christ and Belial, for explaining why Christ, when it is not recommended to be between yes and no, states that 'more than this comes from evil " [Mt 5,37]. This "more" is the addition of a third term, The "synthesis" of the Hegelian yes and no.

.

Note well that the aforesaid oscillation has nothing to do with the vibration signals of the doubt was, in which thought moves disadvantaged between yes and no without being able to decide, because it has no reason for either the one nor the other. But the desire of the subject is to find the truth and to stop in it, It does not care if it is in yes or no. Instead the hypocrite oscillation is studied and desired, with the express purpose of deceiving and appear or bring up what is not. The hypocrite language does not advance a choice between yes and no, but claims to simultaneously affirm and deny. He believes dispensed from observing the principle of non-contradiction.

.

The oscillation of which speaks Kasper therefore it involves a transgression of the principle of non-contradiction, already present in the smart Hegelian dialectic, master of duplicity, and in no way required by honest and loyal dialectics Aristotelian-Thomist [16], which entails not a pairing, but a simple comparison between affirmation and negation, in order to clarify, if possible, what choice do, in what similar to doubt, with the difference that here the thought moves constantly between the two poles, while in dialectical thinking he stops weakly and temporarily in one of the two.

.

L’idea, married for Kasper, under the pretext of the "mystery", God is above and independent of the principle of non-contradiction, It had its first signs in the thirteenth century with the theory of "double truth", that what is true in philosophy may be false in theology and vice versa. William of Ockham, for its part, admits that God, of absolute power, does nothing inconsistent, but it can do so in the creation, or from the ordinary, whereby, if he wanted, adultery could be at a time licit and illicit.

.

But those who believe that the contradiction is resolved in God, always under the pretext of mysticism, is Nicholas of Cusa in the fifteenth century, with its famous coincidence of opposites. We observe that if God's yes and no overlap, then it means that no longer holds the command of Christ to keep them apart and do not join them, which of course is blasphemous

.

Luther and Hegel start here and unfortunately Kasper follows them when he adopts the Hegelian dialectic. Thus God is in contradiction with Himself and verified nonsense that we saw about the theory of the divine attributes kasperiana. The moral consequences of this "mystical theology" you can imagine and are now before our eyes. We will see at the end of this essay.

.

On his already mentioned line of thought, Kasper also states:

.

"Christianity, its universality, He can not bind to a particular philosophy, indeed break and put in crisis every philosophical category. Just biblical theology, as noted Fuhrmans, rightly he brought to light that Christian thought is historical and dynamic thinking ' [17].

.

We answer remembering that Christianity is a supernatural life, that comes from a divine truth revealed by Christ to human reason, that is cultivated, polite, purified and raised from philosophy. Of course, Christian truth is not deduced from the truths of reason, or you can have the claim to establish it or prove it. However, the exercise of reason, preferably educated by philosophy, It is an indispensable condition for the knowledge and understanding of Christian truth, which is added to those already known by reason, and then the very existence of Christianity, which it was founded by Christ for the good of man, rational animal.

.

So, in reality, Christianity, although for its essence transcends all philosophy and is not the birth of any philosophy or any human mind, It is, however, substantially not bound to a particular philosophy, but the philosophy, as to its existence or at least to its better to be. And the least we can say is that Christianity is bound to the use of right reason, as a condition for the possibility of the same Christianity, because it is implementation of man as a reasonable. Nothing, however,, in this context, prevent the Church, to choose, between the various philosophies, one that most favors access of reason to faith. For this reason the Church, as I said above, It recommends the philosophy of St. Thomas in a special way.

.

The Christian thought can never be reduced to a "historical-dynamic thinking» but it is also a speculative-systematic thought, necessary to the formulation of dogmas and theological sciences. This exclusivism Kasper is because its not a simple honest historical thinking, but it is a thought historicistic, denier of the immutability of truth, according to the modernist form, He paid in the past condemned by Pope Pius X.

.

The philosophical relativism leads to dogmatic relativism

.

This lack of perception of the universality of philosophical knowledge reduced to a contingent multiplicity of "thought forms", ie changing views, relativized to the changing historical contexts not only theology, but also the dogma, given that the Church, to define a dogma, uses notions of natural reason justified by the philosophy.

.

Kasper means the universality of Christianity not as founded on universal truths - the dogmas of the faith -, but on what he calls "original catholicity" or "ecumenical", which embraces in itself, moments as 'special', he calls "sectarian" [18], the two dogmatic Catholicism and Protestantism. Just that one wonders what would be the content of this Catholicism sopradogmatico. Evidently here also there is the background of Denken Hegelian, which is the all-encompassing dialectical totality of thought, which denies, synthesizes and surpasses itself in moments of imaginations, which are the dogmas or the "confessions" of the various positive religions.

.

Kasper rejects the idea of ​​the Church as widespread community in the world, effect of the preaching of a unique and universal truth - the Gospel -, that, starting from Rome, as the center of the mission, See of Peter's Successor, spreads in concentric circles around the world, but as a "polyhedron with many faces» [19], ie as a collection or federation of various particular and questionable interpretations of the Gospel, perhaps in contrast with each other.

.

Clearly here the influence of epistemology Occamistic [20], in which the universal unit does not radiate from the essence to all common - one in many ―, but it is just a collection of individuals at the same level, independent of each other and connected to each other only in a blurred image. It is a universality non-formal or speculative, but merely material and collective, as when we say: a "universal consensus" to say: "of all".

.

Kasper would like to highlight the fact the dogmatic progress, but it intends to modernist manner, not as a clarification or explanation of an immutable truth, but as dialectical overcoming a contrary view of the past. Indeed, as we'll see, According to him, to interpret the Word of God, you should not use the philosophy of St. Thomas, but the Hegelian dialectic.

.

For Kasper dogma does not reflect an objective reality, external to the subject, ma, the idealistic manner, "The dogma has value only insofar as it expresses the inner" [21]. It is not mediation or interpretation of the infallible Word of God made by the Magisterium of the Church, once and for all, but one of the Magisterium thesis, which must be screened and controlled, comparing it with Scripture. It is the method of Luther: "The dogma - says Kasper - must be understood in light of the testimony of Scripture" [22]. He approves Rahner, which states that "a dogma may very well be true and yet humanly premature, guilty, dangerous, ambiguous, tempting, reckless" [23]. I do not comment. According to his dialectical language that says and does not say, the dogma can be simultaneously "permanent" and "temporary":

.

"A dogma is the provisional form in which the eschatological-definitive truth of Christ becomes an event. Tentative is the term with which you want to express the character of anticipation of their dogma; so it is not to be understood in its opposition to 'final', but in the original sense of the word, as a precursor of the advance flake» [24].

.

We observe again that the universality of the Gospel and of Catholic dogma message It is not given, as he believes Kasper, from simple pragmatic convergence, dialogic or dialectical, constantly evolving, a plurality of special "forms of thought" and inconsistent and conflicting ways to understand or interpret the dogma, the Gospel and the Tradition, but by the universality of a certain number of precise content of faith, unchangeable and absolutely true, universally shared and effectively and commonly shared and accepted by all the faithful.

.

We must therefore support the exact opposite of what is claimed Kasper, namely that Christianity, precisely because of its universality and to better promote this universality, and its spread in all times and all places, especially in its most cultured forms and high, It is institutionally and essentially bound to the debtor and philosophy and precisely, between the various philosophies, to the one or ones that best help the reason to access the knowledge of faith. Indeed, the Christian knowledge, as knowledge of universal openness, intended for all men, It can only be rooted in what is universal in human knowledge, and this is nothing more than the effect of the cognitive faculty that characterizes the man as a man, ie that faculty which all possess, and which it is precisely the reason. Now, as you know, philosophy is precisely the supreme knowledge of reason. That, in the words of St. Thomas, and the perfect operation.

.

On the basis of what has been said, it will be evident that then claim that Christianity "breaks and breaks all philosophical category" It is a serious slander to Christianity damage, which can be output from the lips of Luther in a fit of fury against the Catholic Church, that surprises and shocked to read in the book of a Catholic theologian, besides all today Cardinal. A denial of this serious false history Kasper, he who gives so much importance to history, one must say that a "loose and put crisis every philosophical category" were, if anything, the barbarians, that in the dark ages of medieval assaulted and destroyed the abbeys, where the monks kept the treasures of classical and Christian culture.

.

The "historical thinking" according to Kasper

.

The counsel of the Lord stands forever, the thoughts of his heart to all generations [Shall 33,1]

.

According to Kasper, in theology should replace the "old thinking" to the metaphysical thought. But what exactly he meant by this expression, we have already met? Here we find the core of his gnoseology. The "historical thinking", per Kasper, is not only the thought or knowledge of the one who narrates the historical facts, but it is especially true think like this, ie thought consistent with reality, because the reality is Kasper history. As we have already seen, the old thinking, so, for him, It is not as pertaining to think of other forms of thought, come, for instance, metaphysical thought. No. On the contrary, metaphysical thought is not even a real thinking, because it assumes as an object of unchanging reality, that do not exist, because for Kasper, as Heraclitus, all wetsuit: panta rei. And therefore, even in the moral field it is not given a science or a moral theology, whose object values ​​or absolute duties, universal and immutable, but also a moralist, to be consistent with the reality of human action and determine the rules, It must make use of historical thinking, He must be thinking "historically", ie variables must devise standards, mutable, objectionable, conditioned, contextualized, because these are the actual rules of human conduct, whereas belief that human behavior can be regulated by universal and abstract principles, perhaps on metaphysical foundations, It is an illusion deleterious, which stiffens the action taking away its own dynamism, his freedom and his openness to progress [25].

.

But Kasper not only changes the object of the concepts - and this may be right, if they are related to changing things -, but changing the very concepts, changes their meaning, it is never absolute,, but always historically conditioned, and then change their meaning even the dogmas of the Church, as conceptual formulations. this change, per Kasper, not only involves an evolution in the history and diversifying among different cultures and religions, essentially it consists of a "swing" or simultaneous duality of meaning between the two opposite poles of the contradiction, because Kasper takes the Hegelian conception of reality as a 'dialectical', that is, contradictory. It is that reality and then the truth is expressed precisely through the junction of the yes and no.

.

Let's see how Hegel himself explains this process:

.

"The task is to implement the universal spirit nell'infondergli, removing certain thoughts and solidified. Moreover, it is much more difficult to render fluids thoughts solidified, which render the fluid sensuous existence. ... Thoughts become fluid, when the pure thought, this inner immediacy, It is recognized as a moment, or pure certainty of self abstracts from itself. ... It must abandon fixed in his autoporsi: both the hard concrete of pure, which it is the same I in opposition against the separate content, both fixed and of the different, which, places in the element of pure thought, part of that ego unconditioned " [26].

.

Kasper applies this method in theology, so that, speaking of the divine attributes, it follows that God is both knowable and unknowable, being and becoming, simple and differentiated, immutable and mutable, eternal and temporal, impassive and liable, powerful and powerless, finite and infinite, immortal and mortal, heavenly and worldly [27]. Kasper speaks here of the Person of Christ, and apparently confuses the human nature of Christ with the divine, as he had already done Hegel [28].

.

Let's take an example of this method Hegelian dialectic in the manner in which Kasper would convince unit, in God, power and impotence:

.

"God is so supreme in its power and freedom, which can also afford to give up everything without “lose one's face”. And so the power is affirmed God's own impotence, His lordship in bondage, his life in death " [29]. It is so absurd that says, that not even worth refuting.

.

Analysis Lutherans

.

Kasper, the wake of Hegel, echoing the heresy of Marcion, God opposes the identity and the "abstract" to the God of the Old Testament "concrete" and dialectized [ie Trinitarian] New, namely, Christ, develops dialectically Lutheran setting of the historical transition from the Old Testament God angry and punishing God, sweet and "compassion" of the Gospel. So does the praises of Luther, Christology against the "metaphysics" of St. Thomas, he finally discovered, after sixteen centuries, the true face of the evangelical Christ. Indeed, he attributes to Luther the merit of representing

.

"A break with a whole set of metaphysical theology bases. The Reformer is not starting from a philosophical concept of God to understand the cross, but tries to understand God right from the phenomenon of the cross. This new approach we find expressed in the same “Disputa in Heidelberg” the 1518: “It is named theologian worthily, he who considers the intellect the invisible things of God through the things done, but the party seeking the intellect things visible and rear of God through the suffering and of the cross”. […] The hidden mystery of God should not be located beyond: such a God not interested in speculative. We must not penetrate the mysteries of the divine majesty, but be content with the God of the cross. God can only be found in Christ; if we look for it outside of him, we will find only the devil. Starting from these premises, Luther comes to an entire Christology reversal » [30].

.

It is false that "God can only be found in Christ". We find God through reason, before you find Him, it's better, in Christ. Luther and with him Kasper fact forgets that we may not know that Christ is God, if we did not already know that God exists, that God demonstrated by reason [RM 1,20], She already knew, and Moses [Is 3,14]), before Christ appeared in the world.

.

There is no question of "to seek God outside of Christ". No Christian savvy dreams crazy like that, but it is starting to seek Christ by God, Why, if reason does not find God above, as Creator of the world, starting from the things of the world, then Christ is not; and he that believeth, as Luther and Kasper, finding Christ independently or against a previous rational knowledge of God, meets only a false Christ, namely the "god of this world" [II Cor 4,4], that is the devil.

.

There is nothing wrong with investigating philosophically Divine Nature regardless of Christological dogma. This is nothing more than rational theology. This survey is useful to interreligious dialogue and is very useful to clarify the meaning of the Christological dogma, and preserves us from falling into the confusion that Kasper is between human and divine attributes attributes.

.

The meaning and purpose of the dialectic

.

Kasper thinks the cognitive instrument of theology is the dialectic. It lacks the concept of theology as a science [31], and then as a speculative science. On this point he is closer to Luther than to Hegel, which equates dialectics with speculative science. In addition to this, Kasper serious mistake is to believe that for the interpretation of Scripture and dogma is better to refer to the Hegelian conception of dialectics, rather than that of Aristotle. Indeed, the enormous advantage that, in the order of the above-mentioned purposes, offers the Aristotelian dialectic than that of Hegel is that, while the former is a school of humility for the reason, educating them and adjusting it on the floor of the argument and then abituandola likely to correct any errors or avoid false appearances, the Hegelian dialectic, that solves the real opposition in the thought and in the effects of the will, encourages the arrogance of the subject lured to be a moment of the 'Absolute dialectical. And we know how all biblical ethics is nothing more than a contest between humility and pride, between Christ and Belial for the rule on the heart of man.

.

Following the Hegelian dialectic, Kasper has moved away from Christianity even more of Luther, because Luther, at least, had seen, albeit clumsily, the risks of a superb reason and, albeit so arrogant, the fundamental importance of obeying the Word of God, while the Hegelian dialectic turns God into a syllogism and dissolves the Mystery in the development of history.

.

Kasper still insists in these terms:

.

"The Church must gather the wisdom of all peoples and of all times, also of all the forms of thought, because your ad is getting bigger and surpasses every thought. Theology, so, It has precisely the task of destroying every form of thought, di integrate, and to overcome it in another. For that theology must always think dialectically " [32].

.

We observe that the theology is not the sum of more theologies between them diverse and much less conflicting. The theologies of the various authors or of the various schools are different manifestations of theology as such, ie as a science in its universality. Theology must not destroy or exceed any single form of thinking, but rather recognize, integrate and enhance it and, in his welcoming universality, He must comply with them and promote them all and ensure that communicate with each other in a mutual complementarity.

.

Theology must think dialectically yes in formulating new and exchange opinions or criticisms of the same, but must above all be in continuous research and make work of science, reaching certain conclusions and demonstrated, universally shared, that one day the Church could elevate the rank of dogma, as it happened to some theses of Thomistic theology.

.

"Dialectics, per Kasper, It is only the faint image of the dialogue and properly translated into a monologue what usually happens in the dialogue: the passage through the many aspects of the truth, which it is fixed in its non nonobjectivizability » [33].

.

We say that the dialectic is not only monologicalrelevant to the subjective opinions dialectics -, but also dialogue, in the sense that it governs the discussion or dialogue between two thinking, as for example it happens in Dialogues Platonic or as happens systematically, after the boost given by Abelard in the twelfth century, in medieval theological treatises, called Highest, use school. In them, the teacher solves a problem, the Question, through the comparison of opposing hypothesis, the method of It did not, for which the teacher motivates its scientific opinion or questionable whether it was, responding to the contrary objections.

.

For example, when St. Thomas, in Question IX Before Pars from the QUESTION He wonders if God is immutable, but it examines some opinions that say that God becomes, ma, concluded the examination of these opinions, formulates his judgment, resting on the Bible, stating with clarity and certainty, without ambiguity or reserves, what a god (a.1) and only God (a.2) It is immutable, unlike a Kasper or Rahner, for which, on the basis of '' oscillation 'dialectic, God is an immutable and mutable time.

.

The Hegelian dialectic

.

Kasper inspires its conception of the dialectic to that of Hegel. Let's see his thoughts. The dialectic, for him, an action of "substance-subject ', that is, the "spirit" or "self":

.

"The substance is the movement of the put himself or because it is the mediation of the becoming-other-than-self with itself. As a subject, it is the simple and pure negativity is, precisely what, the cleavage of a simple two-part or opposing duplication; this, around you, It is the negation of this indifferent diversity and its opposition; only this equality that reconstitutes or reflection within the other being in itself - not the original unit as such, nor immediate unity as such - is the real. The real is the becoming of himself, the circle, which presupposes and has its top end and that only through the implementation and its end is effectual » [34].

.

But for Hegel God himself is dialectical, namely it becomes historically:

.

"The life of God ... until degrades all'insipidezza, When lacking the seriousness, pain, patience and the negative labor. In itself, that life is the intact equality and unity with itself, that he has never seriously engaged in being more and nell'estraneazione, and even in the overcoming of this estrangement. But such itself is the abstract universality, in which, that is, It is independent of the nature of it to be for itself, and then, in general, dall'automovimento of the form. ... The true is the whole. But the whole is only the essence of which is completed by its development. The Absolute it must be said that it is essentially result, that only at the end it is what is truth; and precisely in what consists its nature, being effectuality, subject and become himself " [35].

.

Still Hegel:

.

"The purpose implemented or existing effectual is movement; It has become now in its deployment; but just this unrest is the Self; and it is equal to that to that simplicity and immediacy of the beginning because it is the result, because it is what is returned in himself. But that was back in himself is precisely the Self; and the Self is the equality that relates to Himself " [36].

.

The dialectical movement, Hegel, It is the movement of the spirit for which, in history, accidentally it becomes substantially, the relative becomes absolute, death becomes life, the false becomes true and nothing gets to be, by virtue of '' immense power of the negative ", for which the self opposes itself to itself and, denying this opposition, I know again. But the opposition dialectical negation-affirmation, Hegel, It is not limited to the realm of thought and language, but concerns the same be, the real, under the well-known principle of identity of being idealistic in thought.

.

Denial is act of the spirit and therefore is an act, the will and language. But as Hegel being is spirit, the negation is primarily a practical act under the real, ie it is a cancel or, as expressed Hegel, It is a "remove" [Repeal]. But then out of nowhere "magically" being resurrected.

.

Here is the "magic" of dialectics:

.

"What accidental it may, separated from its scope, that what is bound and in his only real connection with another, gains its own particular existence and its own distinct freedom, everything is the immense power of the negative; it is the energy of thinking, Pure I. The dead, if we want to call that unreality, It is the most terrible thing; and hold fast the dead, This is what we will require great strength […] That life that endures death and maintains it, is the life of the spirit. It gains its truth only on condition of finding itself in the absolute devastation [ …] The spirit is strong because he knows this sol to face the negative and dwell with him. This pause is the magical force that turns negative in being. It is the same as was said above Subject, while in his element it gives existence to definiteness, It exceeds the abstract immediacy namely, generally, only existent, and is therefore the true substance, being or the immediacy, that does not have the same outside himself, but it is this same " [37].

.

So says Tomas Tyn, o.p. this dialectic of an Absolute, effect of "negative" which combines life to death, being nowhere. It promises a vain and impossible to reconcile them, which can not be other than an oscillation between the one and the other, one staying between yes and no, a serve two masters:

.

"The faces are opposed to one another irriconciliati, fleeting moments of piercing dialectic, elevating herself to absolute principle, after giving the identity between being and nothingness, nihilisms two - one equivocante " [Hegel] "Of an all based on nothing, the other univocante of a whole that, indifferent as to its particular moments, stalemate fails to found, because it is already, for immediate identity " [Schelling] "Indifferently everything - that the dialectic would claim to unite in a third and absolute nihilism, for which nothing at all coincide with the whole of nowhere " [38].

.

According to the Hegelian dialectic, Kasper makes his, it is never possible to make statements or net and absolute negation, always accurate and in any case, both the dogmatic and in the moral field. You have to express themselves so that what we say can be interpreted in the opposite direction to that which appears. Our yes must betraying a no. Under the yes there must be no. This judge twice, with a judgment poster and another underlying or underlying or hidden, but not enough to avoid recognition, opposite judgment at first, it said in greek ypò-krinein, hence the Italian term "hypocrisy". Because of this, the theological language Kasper, become customary a real moral imperative. It is to bargain with the false, hiding it under the real, so the little fish that he hears us, abboccando hook, ingests the poison. Indeed, according to these principles and these winding streets, any proposition, also dogmatic, is maneuverable and unambiguous, It can go subject to conflicting interpretations and moral produce adverse effects, opposed to those that appear on the surface.

.

But what, for the Hegelian dialectic is not to create scruples or upset, rather it is normal thing, allowing you the freedom of thought and theological pluralism, as for example the coexistence of Catholicism and Lutheranism. On the contrary, for Hegel is the precision and uniqueness that are a sign of a naive, one-sided and incomplete real, which takes no account of its historicity and its contradictory dialectical.

.

The duplicity erected into a system

.

lying lips, speak with a double heart [Shall 12,3]

No one can serve two masters;: or hate the one and love the other or to the one and despise the other [Mt 6,24]

.

The opposing the no to yes may be disobedience or act of virtue. Disobedience, if we say no to God. Virtue, If we say no to sin. But there can also be the theoretical denial, when we say no to a thesis. And even here there can be honest or dishonest: the honest, if we say no to fake; the dishonest, If we say no to the truth. Christ commands us to say yes to that is yes and no to what is not. We must not contradict the truth and we must condemn the false. Who is halfway, It comes from the devil. This is the duplicity, represented in the Bible by the forked tongue of the snake.

.

This is the meaning of the words of St. Paul:

.

"What I decide, I decide according to the flesh, so to say at the same time “Yes, Yes” e “O, no”? God is faithful, our word to you is not “Yes” e “no”. The Son of God, Jesus Christ, who was preached among you, I, Silvanus and Timothy, It was not “Yes” e “no”, but in him was the “Yes”. And actually all the promises of God in him have become “Yes”» [II Cor 1, 17-20].

.

The dialectic, as we have seen, plays with the yes and no with. It can be a dangerous game, when we want to be clever or if we want to deceive others. There are rules that both the dialectical thinking of the scientific. They are at once logical and moral rules rules. Aristotle, who cured honesty in speaking [39], He took pains to make a list of fallacies in thinking and talking, to 'directories sophistical ", to warn against dishonesty in thinking and talking, ie against the duplicity and hypocrisy. Now, unfortunately Kasper declares no admirer of healthy dialogue Aristotelian, used by St. Thomas, but that of Hegel, who is a teacher sum of ambiguity, malicious insinuations, fascinating tricks, sophism, misconduct and dishonesty in reasoning and conclusion.

.

Kasper connects the analogy does the Thomist conception, but the dialectic of Hegel, so it is no wonder if he, as we have already seen, It falls into a false concept of analogy. We continue now the discussion in relation to this duplicity of the Hegelian dialectic, which, far from lend itself to interpret Scripture, falsifies the roots.

.

Kasper is in favor of the analogy, but it does not have a fair concept. He says:

.

"The analogy argues exist between absolute and finite identity and difference. It combines identity and diversity, negation and position in an oscillating center. This center, however, It is not a concept of being that includes God and the world, which could bring, in truth, to some form of identity philosophy, but it means, in the sense of the analogy of proportionality, only a correspondence [no identity] the proportions of the two analogati " [40].

.

Some observations. God and the world exist. Yet God is no different from the world. It can therefore be preach in either case. But the meaning of being in the two cases is different. So we have something - being - we preach around in many ways, senses or different meanings. To on pollacòs legòmenon, as Aristotle said. The being is said in many ways. It is always being for each entity, world and God, so we have a single concept, but with a plurality of different meanings. Between God and the world there is no identity, but similarity and diversity. They are not the same thing. They are two different realities, differentissime. Two things can not be at once the same and different. One can not affirm and deny at the same time the identity or the difference. God and the world do two. Yet they are included in a single concept being analog. This is because the notion itself contains its differences, without, however, completely abstracting from them.

.

The affirmation and negation do not fit in the analogy, but in the dialectic. In the analogy there is no question of finding a "swinging heart" between two opposite, but rather to move the intellect attention among the various analogati, for instance, in considering the analog concept of life, from the vegetative life and climb to the divine life.

.

In the analogy is not together with the yes no, not "oscillates" between the yes and no, because it would be duplicity, but every analogatum is in the order of Yes, as well as in Christ, who is the supreme analogatum "There was just so" [II Cor 1,17]. The analogy is placed on the floor of the diversity, the similarity, concordance, of the relationship, of the comparison, the proportion.

.

Kasper is right to connect through dialogue. But it is wrong to link it with the dialectic. The latter requires a choice between the yes and no, even if it comes to the truth by comparing two opposing views. Dialogue instead says exchange, communication, integration, correction, enrichment, mutual complementarity.

.

Continue Kasper:

.

"Man can think only in that double movement" - swinging - "which means continuously transcend the finite to the infinite and continuous infinity materialize towards the end. Such a thought must be characterized as a historical thought; it is in a never-ending dialectic of past and future, of freedom and necessity, in a dialectic always disposed over itself and, as such, It is circumscribed than any static thinking. As the radicalization of transcendental problematic, it also captures the absolute first as an internal moment in this historicity " [41].

.

The ascent of thought towards the transcendent and universal abstract, and the return in the concrete singular and immanent, apply to moral thought, which must establish the concrete action, not for what metaphysics and speculative theology, that, After a climb to the sky, includes, in Static Thought, ie stable and unchanging, the "things above" [With the 3,1]. It is false, therefore, that man can think only in thought "historical", Whereas, in addition to everything what Kasper mean by this expression, as we have already seen.

.

The then conceive of the Absolute as "internal time of historicity" of consciousness, He knows a lot of idealism. Certainly God is present and intimate to the conscience of every man. But present it in these terms gives a false image of the same Absolute, That seems to be a thought, albeit sublime, but still a simple human idea, immanent to the historical limits of consciousness, when in fact the eternal and infinite God transcends them indefinitely.

.

Continue Kasper:

.

"The modern interpretation of the principle of analogy […] They make their own transcendental approach and intend analogy as explication dell'autocompimento spirit, which can only express the finite horizon of infinity no longer be objectified and therefore no longer expressible uniquely " [42].

.

Although this is "modern interpretations of the analogy", yet they do not understand what is the analogy, which does not suppose any idealistic transcendentalism and no "self-fulfillment of the spirit", but simply the analog-transcendental being notion. Because of this, to know the real analogue in theology does not express "the finite only in the horizon of the infinite", but expresses analog being horizon.

.

Theology does not at all part of the concept of God, to know the world in the light of that concept; ma, on the contrary, sensitive part of the experience of the world to go up to God as cause and creator of the world [RM 1,20; Sap 13,5]. It is true that God can not be objectified, that is knowable concepts. It is, Certain, not uniquely, but analogously.

.

The dialectical conception of God

.

Dice Kasper:

.

"The absolute must be known only in and with that oscillating position and negation center. What in scholastic theology it is juxtaposed in such a way as relatively extrinsic the way this position e the way of exclusion, here it becomes, instead, unique global movement of thought, indeed it becomes the exercise of the spirit itself. The absolute is then known only as dialectical movement of the spirit and not in a so-called analogue concept » [43].

.

Kasper at some point, Comes Clean and shows very clearly that his "analogy" is nothing more than a red herring, that actually conceals the Hegelian dialectic synthesis between yes and no, the knowing and not knowing:

.

"Is it not true that man, also and precisely in its opening endlessly, still remains finite spirit? And in this finite spirit can he think of the infinite? Or will not know and fail to realize at the same time?» [44].

.

As there is double vision in the physical view - for example, see the drunks or myopia -, so there is one in view of the spirit. And as the first is abnormal and unpleasant, so it is even more unpleasant abnormal and the second. This, however, is not inevitable and there is no taste to try, as it seems they try Kasper.

.

With a double view, God thus appears twice: eternal and temporal, immutable and mutable, impassible and suffering, punisher and an accomplice of sin, merciful and cruel, etc.. Kasper completely misunderstands the relationship between positive and negative theology theology: It does not include that it is not absolutely simultaneously affirm and deny the same divine attribute. What would that say yes and no, that Christ gives to the devil. It deals with, instead, just as medieval theology teaches him unjustly despised, own accurately separate, no contrast, the moment of positive theology from that of the negative, for the fact that the second is constructed on the basis of the first, in that, while that asserts a divine attribute in its absoluteness - eg. the goodness -, the second one denies evidently not as such, ma, placing itself in terms of our human way of conceptualizing and how we can understand the divine goodness. The favorite method preserves the transcendental content of the concept of goodness, but he denies the finished way in which goodness is realized in our human knowledge [45].

.

In front of the divine Mystery, the concept is not in contradiction with itself, but on the contrary it is stated in its maximum power and rises to its highest dignity, certainly not with his way of being finished [46], but in its theological content. Here Hegel was right against Schelling. And the concept, in the moment in which this warns its limit, realizes to be infinitely surpassed by way of being divine. And this experience makes him realize that he had reached God, Why, if not warned to be exceeded, what it conceives would not God, but an idol. On this point Schelling had a point.

.

The God of Schelling and Hegel

.

Kasper proposes a theology, which brings together the idea of ​​God in Schelling and Hegel, despite the strong contrast that divides. But both are derived from the Lutheran conception of God, and this explains, in my opinion, this fact join them together. It remains, however, that, while Schelling focuses attention on God is concealed, Mystery absolute and undifferentiated ideal-real identity, subject-object, unknowable and inexpressible, «coincidence of opposites», the God of whom you can say everything and the opposite of everything, "Foolishness of preaching", an Absolute that, as is known, It appears to Hegel "the night - as he says -, in which all cows are black ", Hegel considers the God who makes history and appears in consciousness void contrary species, the God has revealed, the Christ event, the Logos, the reason, the Word, the concept, l ' "concrete Universal".

.

Kasper, As for Schelling, in its conception to its, the reports in these terms:

.

"The infinite not objective, native to, It may not be able objectively, but only in an absolute way. This transcendental knowledge, however, It is not simply beside the objective knowledge, but it includes it and makes it possible to, thematizable is not in itself, It should not be objectified and then distorted. It can only be discovered in the dialectic, in quell'oscillare and in that switch between " [47].

.

This knowledge "absolute" is the dialectic ever, come in Hegel: the synthesis of the yes and no, affirmation and negation, with the difference that while in Hegel the Absolute can and should be designed rationally and determinately, whereby, as Hegel says "the mystery is unveiled», absolute knowledge of Schelling is indifferent to conceptual distinctions, leaving them in their opposition, and therefore it gives the impression to appreciate the mystical and divine experience darkness, but when this knowledge is expressed, It falls in the '' tipping 'between yes and no, we have already seen. It is basically the coincidence of opposites Cusano, even though we have already seen.

.

Even for St. Thomas, Certainly, God is the Absolute, but this does not prevent that we can have a concept, although imperfect, Essence of God, expressible in language, already according to reason and even more by faith. This concept, produced by our reason, albeit it illuminated by faith, certainly can not understand or embrace exhaustively the divine essence in its infinity. Yet the limited can know the truth. While, St. Thomas does not deny that our word is lacking, when we consider, especially in the experience of charity, the infinite goodness of God. It thus does not deny the mystical experience. But it is careful not to base it on the oscillation between the yes and no. Instead, it comes from a yes to God said with all his strength and on the basis of the truths of faith.

.

Stay anyway, as we have seen, we can conceive of God by resorting to the concept of being analog, the fact that Scripture teaches us that God is "the One Who Is" [Is 3,14], so, as St. Thomas observes, God is a body, the essence of which is to be absolutely and infinitely. In this sense, God is the Infinite and the Absolute. analog speak concept, for the fact that, as Scripture teaches [Sap 13,5], we can know that God exists and therefore we can farcene a concept, starting from the consideration of entities, that the things, which are effects of his creative power: "In fact, from the greatness and beauty of creatures by analogy perception of their Creator ". For if all things have in common that exist and have being, a being whom participate, without any of them is to be the essence, the reason compels us to admit that, having received them being, there must be a Being, What I have given them, that is, that has created, a Being who, to explain the existence of entities, in turn has received being, but that is pure and infinite Being, what St. Thomas calls the very being of God by itself, subsisting, It gave.

.

Once, therefore, that we have formed the notion of being most universal, we can be able to preach be both things, than of God, but we must bear in mind that we are speaking in the two cases not univocally, like them and God's will could be preaching in the same direction, but very different in two ways, ie analog, Why, while things were being, ie they are finished, God is the infinite. For this, Aquinas says that while the reality has created that which it has to be, God is His. And on the other hand, exaggerating the difference between the creature and the Creator and falling being nell'equivocità for mysticism and a false sense of mystery, We can not say that being is not predicated of God, by virtue of the "transcendence" of God and of his superiority over all human concepts. This is the error Schelling, in which also he falls Kasper.

.

The God of idealism proposed by Kasper oscillates between the ambiguity and the 'uniqueness. This trend is in nuce already in the God of Luther, that connects the Augustinian conception of God within the conscience and the light of consciousness, source of eternal truths, col Dio in Ockham, which is a God who does not take account of our certainties, then a God, on which attributes you can equivocate, because his inscrutable and absolute will not command what is good, but what He wants it to be good. Whereby, if God would allow adultery, it would be legitimate. Indeed, per Ockham, since it does not admit the existence of universal essences, It does not exist a human nature, governed by universal moral laws, valid for every individual, that the good man is not the observance of these laws, but simply the fact that every single man fulfilling the will of God in his particular situation and men's variable man. The duties of man are not motivated by a reason, which does not give certainties, but only to opinions, and the mere fact that God wants it so, and might want otherwise.

.

The God of idealism approved and recommended by Kasper and he considered better and more biblical than that of St. Thomas, It is a conjunction of the Lutheran conception of God with the Cartesian, through Kant and Fichte.

.

The Augustinian God in consciousness is reflected both in Luther that Descartes, but while in Augustine consciousness comes into herself to open up to external things that lead to God and the visible structure, institutional and sacramental of the Church led by the Vicar of Christ, with Luther and Descartes, the God in the conscience becomes, to quote Kasper

.

"The modern principle of subjectivity, the process in which man becomes conscious of his freedom as autonomy, and if the starting point makes, and measurement means for a whole conception of reality " [48].

.

God and history

.

The proposal is clear kasperiana: It is to replace, interpretation of Christian revelation, Thomist philosophy with that idealistic, despite the age-old recommendation that St. Thomas made by Popes, to the requirements of Vatican II and the following Pontiffs, like St. John Paul II in the encyclical Faith and Reason and the repeated condemnations of idealism by the Magisterium of the Church since the nineteenth century. It's evident, also, in Kasper, the intent to favor Luther behind bestowed praises to Schelling and Hegel.

.

We consider some significant statements by Kasper. He believes that

.

"Hegel's philosophy ... offers to the theologian of the conceptual tools that help him, more than it has been unable metaphysical traditions of the past, to understand the advent of Christ and to reflect on God no longer philosophical and abstract terms, but concretely, to think that God as the God and Father of Jesus Christ " [49].

.

Let's see what would be the second Kasper these 'conceptual tools', they do know the Christian mystery better than St. Thomas. He says:

.

"A God who is now thought within the horizon of subjectivity, It can not be understood as the supreme Existing, perfect and unchanging. This leads, after several attempts undertaken by Scotism and medieval nominalism, as well as by thinkers such as Meister Eckhart and Cusanus, a de-substantialization the concept of God ' [50].

.

Kasper praises Hegel because it has come to conceive the Absolute

.

"Not as substance but as a subject, as it alien another by itself " [51]. "The whole (It gave) It is nothing but the essence is accomplished through its evolution " [52]. "This historical understanding of God - says Kasper [53] - it is mediated at the level Christological and reaches its peak in the phenomenon of the cross, in an attempt to understand the death of God "

.

"The event of the cross - Kasper continues talking about Hegel - is the outward description of the absolute Spirit story»[of God]; "For it takes place in a God “split”»; the death of God means that he denies himself: "In this self-alienation death is the highest summit of finitude, the supreme denial and therefore to the greater manifestation of God ' [54].

.

He also says Kasper:

.

"By its very essence the absolute Spirit puts himself in its difference from itself. According to Hegel, this is philosophical exegesis of the biblical said: 'God is love'" [55].

.

It is evident here dialectic interpretation of the mystery of the Cross, which has nothing to do with what the doctrine of the Church and Scripture teach on the subject [56].

.

Consequences in anthropology and moral

.

If the house is founded on quicksand of becoming and uncertainty, no wonder whether it might not have a firm structure and ensure a safe living space. And in fact the kasperiana anthropology and morality based thereon leaves us at the mercy of the waves agitated history, without a fixed destination and without a sheltered harbor where refuge, it's not what takes place in the dialectic of our subjective consciousness. Shortly it helps us recall an "Absolute" like us embroiled in the events, in misfortune and in the darkness of this mortal life, so much so that it is not clear if it is he who comes to our aid and we must help Him.

.

Dice Kasper:

.

"The man is facing an insurmountable mystery, indeed he himself is an impenetrable mystery. You can not derive the essential lines of our existence " [57].

.

It resolves the delicate problem of the essence of man, as well as the goals and the laws of his life with a cheap mysticism, which it is nothing more than a convenient but shameful flight from responsibility. In tal modo, abandons the serious moral issue in the hands of any charlatan. For a Catholic theologian of the thing, then, It is even worse, considering the rich and millennial doctrinal heritage, which have about anthropology and Catholic morality.

.

The reduction of man, made by Kasper, a mere possibility to implement the grace, a mere vessel of grace, It may give the impression of high spirituality, but it is actually a straightforward imposture, rather it is an absurdity, because grace is a perfection of nature: if there is no perfectible, may not even exist the perfection it should refine it.

.

He says Kasper:

.

"The infinite distance that separates man from God, the creature from his Creator, and whose mediation foretells in the person of man as a question and as hope, It can not be filled by human possibilities. By its very essence this mediation can come only from God. In his personality, man is only grammar, power oboedientialis, pure and passive possibilities of this mediation » [58]. "Anthropology is, as it were, the grammar of which God uses to self-expression; but the grammar as such remains open to set out the most diverse and finds its concrete determination only in human life of Jesus " [59].

.

The man before God is not just a passive "grammar", but it is a free creature made in his image, with very specific purposes and regulated by precise laws, whose obedience is accountable to God; It is not a tape recorder, but a personal active subject, an interlocutor able to answer yes or no, and that God calls you to say yes.

.

In ethics descending from anthropology kasperiana everything is possible and the opposite of everything. Nothing is stable, nothing is universal, anything you need, nothing is absolute. But everything becomes, everything is historicised, everything is relative, everything is diversified, everything is contextualized, everything is particular and concrete.

.

The disturbing note of this historicist and relativist ethics They should put us on alert and make us aware of the importance of good metaphysical and theological foundations of morality, if we do not want human conduct, abandoning the streets of the Gospel, falls to the level of 'one man Wolf.

.

Varazze, 24 May 2018

.

.

_______________________

NOTE

[1] The Absolute in history last Schelling's philosophy, Jaca Book, Milan 1986, p.492.

[2] Cf G.Cavalcoli, St. Thomas and Christian philosophy, in The Christian philosophy of the century and the Magisterium of Pope Leo XIII, in Proceedings of the Perugia 29.V-1.VI 2003, by the Archbishop of Perugia, Perugia 2004, pp.323-332; AA.VV., Thomas Aquinas and the object of metaphysics, Armando Editore, Rome 2004.

[3] And 'now that the conviction of rahneriani Rahner has supplanted St. Thomas or St. Thomas both of our time. this conviction, pace of rahneriani, of course it is based on a misunderstanding of the fundamental truths of reason and faith.

[4] See the great encyclical Neptune Paul II Faith and Reason the 1998.

[5] Cf E.Gilson, The spirit of medieval philosophy, Ed.Morcelliana, Brescia 1964.

[6] Some texts on the importance and relevance of the thought of St. Thomas: G.Mattiussi, XXIV The thesis of the philosophy of St. Thomas Aquinas approved by the Congregation of Studies, Typography of the Pontifical Gregorian University, Rome 1947; J.Maritain, The Angelic Doctor, Desclee De Brouwer&C.ie, Paris 1930; A.Fernandez –M.Cordovani – M.Maggiolo – R.Spiazzi, The mission of Thomism, Old Editions S.Sisto, Rome-Naples 1967; C. Jacon, The major thesis of Thomism, Patron Editions, Bologna 1967; P.Relative, Thomistic therapy for the modern problematic from Leo XIII to Paul VI, Logos editions, Milan 1979; J.A.Weisaheipl, Thomas Aquino.Vita, thought, works, Jaca Book, Milan 1988; N.Sarale, St. Thomas Aquinas today, Publishing Civilization, Brescia 1990; A.Livi, Thomas Aquinas. The future of Christian thought, Arnoldo Mondadori Editore, Milan 1997; R.Spiazzi, The thought of St. Thomas Aquinas, Dominican Studio editions, Bologna 1997; R.Garrigou-Lagrange, The Thomistic synthesis, edited M.Bracchi, Preface of A.Livi, Editions Faith&Culture, Verona 2015.

[7] Here Kasper argues with him Przywara.

[8] The Absolute in history, op.cit., p.492.

[9] As is known, Gaetano was commissioned by Pope Leo X to order Luther to recant. Unfortunately, the mission failed because Luther would have liked to defend themselves, but at the most learned and pious Dominican Cardinal, obedient to the Pope, He was not permitted to discuss with Luther. At this point Luther would not hear of correct and remained attached to his ideas, as he would do for the rest of his life. Who knows that instead, if the two had been able to talk, to Gaetano it had not been possible, with its exceptional persuasiveness, to open a chink in the consciousness of Luther about the importance of metaphysics to interpret the Word of God. Cf. on this interesting topic in-depth study of the Dominican historian Charles Morerod, Today Bishop of Lausanne, Cajetan and Luther 1518, Friborg, Switzerland 1994.

[10] Cf J.Maritain, Seven lessons of Being and the first principles of speculative reason, Who are you, Paris 1934, pp.88-96.

[11] It can not be divided in himself or multiple, though it has multiple meanings, it must cover the full breadth and extension of being and being out there than nothing. This was already the error of Henry of Ghent, nel sec.XIII, who thought that there were two similar analog entity notions between them, one for God and for the world. Cf E.Bettoni, Philosopher Duns Scotus, Publishing Life and Thought, Milan 1966, pp.67-69.

[12] The Absolute in history, op.cit., p.504.

[13] The dogma in the Word of God, Shepherd-Morcelliana, p.48.

[14] Denz. 1507, 3020, 3074,. 3540; Catechism of the Catholic Church, n.88-90; Cf "the Code of 1917: «Christ has given the obligation, as she, And during the presence of the Spirit, doctrine revealed reverently and faithfully exposing» [Can.1322§1]; Melchiorre X, On the theological, New York 1786, pp.88-93; R.-M.Schultes, history dogmatum, c.I, Lethielleux, Paris 1922; A.Gardeil, The revealed and Theology, Éditions du Cerf, Paris 1932; S.Cartechini, Dall'opinione to dogma. Value of theological notes, Editions "La Civilta Cattolica", Rome 1953; Y.Congar, The Liver and Theology, Unpaste, Tournai, 1962, pp.54-71; F.Marín-Sola, Homogeneous evolution of Catholic dogma, Madrid-Valencia 1963, cc.III to IV; G. Cavalcoli, The question of heresy today, Viverein editions, Rome 2008, pp.215-223.

[15] Cf Conc. Vat.II, Cost.Dogm. God's word,cc.II and III.

[16] Of which speaks Maritain in the aforementioned September Lessons, pp.45-50.

[17] The Absolute in history, op.cit., p.61.

[18] CF Martin Lutero. An ecumenical perspective, Queriniana, Brescia 2016, p.54.

[19] He misunderstands this proposal by Pope Francis, which did not relate to the essence of the Church, whose organizational center is clearly the Pope, but ecumenism.

[20] See the interesting analysis of the metaphysics of William of Ockham in T.Tyn Metaphysics of substance. Participation and analogy entis, Dominican Studio editions, Bologna 1991, pp.243-258.

[21] The dogma in the word of God, Ed. Queriniana, Brescia 1968, p.47.

[22] Cit., P.137.

[23] Ibid., p.65.

[24] Ibid., p.148.

[25] Because of this, admission, supported by Card.Kasper, of cases in which Holy Communion may be granted to divorced and remarried, it is not founded, As I have argued on this site, that is at stake here simply ecclesiastical law, but it depends on whether he, because of his historicist epistemology, It can not accept the indissolubility of marriage as absolute and universal value.

[26] Phenomenology of the Spirit, New Italy, Florence 1988, vol.I, p.27.

[27] See the steps Kasper in my book The mystery of the Redemption, Editions ESD, Bologna 2004, pp.321 and 325.

[28] DIALECTICS IN HEGEL'S CHRISTOLOGY, in sacred Doctrine, 6,1997, pp.87-140. It's not about The interchange of properties, because Kasper attributes the non-human to the divine nature as it is united to human nature in the Person of Christ ("God is dead", "God suffers"), but in the divine nature as such. For him, as Hegel, God is essentially human. Regardless man, God is not God. According to the idealistic coscienzialismo, God is God in human consciousness as thought by man. Everything in consciousness, nothing out of consciousness. AND, at the bottom of, the cogito Cartesian developed by Fichte.

[29] Jesus the Christ, Queriniana , Brescia 1975, p.231.

[30] Jesus the Christ, Ed.1981, pp.250-251.

[31] A.Livi, Vera and groundwater theology. How to distinguish the authentic "science of faith" as an equivocal "philosophy of religion", Leonardo da Vinci's publishing house, Rome 2012.

[32] The Absolute in History, op.cit., p.493.

[33] Ibid., p.503.

[34] Phenomenology of the Spirit, op.cit., pp. 14,15.

[35]Ibid.

[36] Ibid., p.17.

[37] Ibid., p.26. The defect of the Hegelian theory of knowledge is the fact that the starting point of knowledge is not given the apparent affirmation, ie the sensitive thing that fronts the experience and reason, ie the object, ma, on the contrary, by its negation: the object is an opposite to the subject, so the real is the fact that the subject, denying the object, identifies him again to himself. Cf. my article The denial of the truth of common sense in Hegel, in the certainty of truth, Collection of contributions by various authors by Antonio Livi, Leonardo da Vinci's publishing house, Rome 2013, pp.143-148.

[38] Metaphysics of substance. Participation and analogy entis, op.cit. p.875.

[39] It is strange that Luther has accused Aristotle of being a sophist, while the great sophist was him.

[40] The Absolute in history, op.cit., pp.493-494.

[41] The Absolute in history, op.cit., pp.491-492.

[42] Ibid., p.494.

[43] Ibid., pp. 494-495.

[44] Jesus the Christ, Ed. Queriniana, Brescia 1975, p.65.

[45] So, When Jesus said that "only God is good" [MC 10,18], evidently it does not deny that the creatures are good [Gen 1, 10,13, 18, 21, 25] in their way over; but simply it means that only God is absolutely and infinitely good. Cf J. H.Nicolas, God known as unknown. Test of a critique of theological knowledge, Desclee De Brouwer, Paris 1966, pp.145-146.

[46] It should be infinite also the mode of being of this concept. But here there is only one proper Concept, which is the Logos.

[47] The Absolute in history, op.cit., p.491.

[48] Jesus the Christ 1981, p.253.

[49] Jesus the Christ 1981, p.256.

[50] Ibid. p.253

[51] Ibid., p.254

[52] Ibid.

[53] Ibid.

[54] Ibid..254-255.

[55] Ibid.

[56] See my treatise The Mystery of Redemption, Dominican Studio editions, Bologna 2004.

[57] Ibid. p.65.

[58] Ibid., p.346.

[59] Ibid., p.66.

.

.

«You will know the truth and the truth will set you free» [GV 8,32],
but bring, spread and defend the truth not only of
risks but also the costs. Help us supporting this Island
with your offers through the secure Paypal system:



or you can use the bank account:
They were IT 08 (J) 02008 32974 001436620930
in this case, send us an email warning, because the bank
It does not provide your email and we could not send you a
thanks [ isoladipatmos@gmail.com ]

.

.

.

.

.

.

Giovanni Cavalcoli
Of the Order of Preachers
Presbyter and Theologian

( Click on the name to read all its articles )
Father Giovanni

It cutest Colonel Gaddafi or the Cardinal Kasper that offends the Eucharist and approves the heresies of Luther?

- Church news -

COLONEL QADHAFI OR CARDINAL KASPER, WHO OFFENDS THE EUCHARIST AND APPROVES LUTHER'S HERESIES, IS MORE NICE?

.

The issue of the permission of the Communion to the Protestant is actually the responsibility of Canon Law, but the material is constrained by dogmatic sacramentaria and ecclesiology, while the Cardinal Walter Kasper unfortunately does not take account of these constraints of no small importance, ending with the heresies endorse Lutheran.

.

.

Author
Giovanni Cavalcoli, o.p.

.

.

PDF print format article

 

.

.

.

Colonel Muammar Gaddafi [1942 – 2011] Libyan leader

The Agency Press Vatican Insider It shows an interview conducted by Andrea Tornielli to Cardinal Walter Kasper on the question of legality of the Eucharistic Communion to Lutheran [see interview, WHO]. At issue is not the interviewer, but the interviewee. Therefore, who stigmatizes Andrea Tornielli, as it is happening, commits a grave error. It would be like blaming Oriana Fallaci to have interviewed Colonel Gaddafi in 1979, in a memorable interview he remained in the history of journalism. Fallaci, only he made their work [See text, WHO]. Or as I said a moment ago the Father Ariel S. Levi di Gualdo: "It would be as if I, He called before his death at the bedside of a serial killer, I refused to confess'. Then, which of the two, Cardinal Kasper and Colonel Gaddafi, be more sympathetic and less dangerous, This is not something that concerns for any reason this article. Let's assign the sympathy prize to Readers, since today, more than ever, the grotesque imagination really seems to come to power.

.

We have already motivated in our other writings the teaching and directives of the Church on this delicate theme of the Eucharist and its administration, that, as Saint John Paul II says in the encyclical Church of the Eucharist the 1993: "It recapitulates the heart of the mystery of the Church" [n.1]; the Eucharist, "edifies the Church" [(c). (II)] and it is "the culmination of all the sacraments in perfecting our communion with God the Father through the compliance with the Only Begotten Son of the Holy Spirit" [n. 34].

.

It is the principle generator and propeller, the summit and summit of the Church's life, in itself and in individual believers, the raison d'etre of its existence, that gives form to its essence. It is the bond of love that unites Christ to his bride, is the food of the Mystical Body of Christ.

.

It creates unity in diversity; obedience in freedom, charity in truth. It combines the brothers among themselves and with God; It joins the shepherds of the flock; It joins the flock to Peter and Peter to Christ. It contains all the mysteries of faith, all the treasure of the gifts of the Spirit, across the source and the strength of the virtues and the secrets of sanctity. It pushes constantly to progress and reform; gives the fervor of charity; He holds firm in perseverance and fidelity. It is a foretaste of future glory and pledge of eternal life. It should be taken with devotion, right intention, sincere faith and integrates, full ecclesial communion, with his own Bishop and with the Supreme Pontiff [Church of the Eucharist, n.39], the consciousness prepared and purified from sin.

.

Cardinal Kasper says that the granting of permission to Lutheran Communion is contained both in the Decree Bond of Vatican II, or in two encyclicals of St. John Paul II. Now, if we read these documents, we will notice that they are in compliance with the directives of Canon Law [Can. 844 § 3-4], I quoted and commented in my previous article.

.

As for the Council document, it reads as:

.

"This communicatio It is mainly governed by two principles: express the unity of the Church; the sharing in the means of grace '.

.

I note that there are two principles in tension between them, therefore, must be carefully linked: the first is concerned with the Communion with the Church; the second looks after the salvation of the believer. The first is closer to the outer hole; The second one, the internal forum. The first is accentuated justice; in the second, mercy.

.

In this subject, as noted by the Canon Law, It works the pastoral authority of the Episcopal Conference or the individual diocesan Bishop. The fact exact Decree:

.

"About the concrete course of action, having regard to all the circumstances of time, of place, of people, be decided by local episcopal authority of the place ".

.

The law grants the Church go meet the demands of our separated brethren only in cases of serious urgency. It is not at all part of the case that the applicant is the non-Catholic spouse. Indeed, the situation of the Lutheran in danger of death, spouse or non-spouse, provided for by Law, It is incomparable with that of the Lutheran spouse in good health. The first, as it is supposed, It is going to have to give an account to God of his life, while it is assumed that the second time and has way to educate and correct on the Eucharist and mend the previous conduct of Lutheran.

.

Cardinal Kasper quotes the texts of the two encyclicals of John Paul II and says:

.

«To be one [1995] e Church of the Eucharist [2003] They have formulated a more advanced position may be the rule of interpretation of the fee in full harmony with the Second Vatican Council. In the first of two encyclicals of St. John Paul II, to the number 24 [1] let's read: "It is a source of joy to note that Catholic ministers are able, in certain particular cases, administer the sacraments of the Eucharist, of Penance, Anointing of the Sick to Christians who are not in full communion with the Catholic Church, but who greatly desire to receive, ask them freely, and manifest the faith which the Catholic Church professes with regard to these sacraments ".

.

While in the second encyclical of the same Pontiff, to the number 45, let's read: "If it is never legitimate to concelebrate in the absence of full communion, It does not happen the same respect administration of the Eucharist, under special circumstances, to individual persons belonging to Churches or Ecclesial Communities not in full communion with the Catholic Church. In this case, indeed, the goal is to meet a grave spiritual need for the eternal salvation of an individual believer ".

.

And the Cardinal says:

.

"The two encyclicals insist much on the accession of the Protestant to Catholic doctrine on the Eucharist, ie on manifesting "the faith which the Catholic Church confesses, to quote Pope John Paul II. This seems very important, because the sacraments are sacraments of faith. For a true Lutheran, which is based on confessions, the real presence of Christ in the Eucharist is obvious […] Sure you can not apply for a Protestant than you normally takes a Catholic. Just believe: "This is (East) the body of Christ, given for you ". On this Luther also he insisted strongly. The most developed doctrines about transubstantiation or consubstantiation, Also a faithful Catholic "normal" does not know…».

.

Refutation of the Cardinal Kasper errors

.

The Cardinal comes at a frightening air pocket, indeed, if "you can not take from a Protestant as it normally takes to be a Catholic", then we must say frankly to this Protestant who can not go to Communion. Then, the plane, even plummets:

.

"Just believe: "This is (East) the body of Christ, given for you ". On this Luther also he insisted strongly. The most developed doctrines about transubstantiation or consubstantiation, Also a faithful Catholic "normal" does not know ".

.

But believe what? A Catholic who knows and accepts the dogma of transubstantiation is not a Catholic "normal", but is ignorant Catholic, urgently needs to be educated, lest he fall into heresy and not he happens, as St. Paul warns, unworthily to eat the Lord's body, ie not to recognize and then to "eat his own condemnation" [The Cor 11,29]. Anyhow, if you like Cardinal says, Protestant truly believe the words "this is the Lord's body", pronounced by the priest at Mass, it will mean that believes in transubstantiation. And if we believe, He can not continue to maintain the Lutheran faith, should say: "There is the Lord" in this bread. But it will mean that he converted to Catholicism.

.

Then adds Cardinal Kasper:

.

"If these people, in a context quite secularized, They are true believers who believe and are united in the same baptism and thus are part of the one Church of Christ (though not in full communion), and they are also linked in the sacrament of marriage and the union representing the mystery of Christ and his Church and living, They are together with their children, a house church. It is normal to feel the intimate desire to also share the Eucharist. If they also share the Catholic eucharistic faith, what prevents? [cf. Acts of the Apostles 7, 37; 10,47]».

.

The texts of St. Paul do not need at all to the thesis of Cardinal, because they deal with other matters. Instead, we know how demanding the ecclesiology and the sacraments of the Blessed Apostle Paul, that does not ignore the lower grades or imperfect of ecclesial communion that are proper to the catechumens, but when it comes to Eucharistic Communion it requires full ecclesial communion, as it can be seen from the same term "Communion".

.

Paul is ecumenism teacher for his extraordinary openness of mind, for his respect for diversity and the values ​​of the greek-Roman culture, for the sense of universality of the Gospel message, and for its understanding for the lower forms and for the weaknesses of human spirituality, for his ability to dialogue with everyone and everywhere seize the positive by leading to Christ.

.

Paul's ecumenism is not, however, play a sull'equivoco, a silence on the error instead of correcting it; is not an idling inconclusive, one to always be on the threshold of the Church without ever encourage his brother to enter inside of of the sanctuary, but instead is a genuine mutual reconciliation factor in Christ and in the Church under the guidance of Peter, It is always a free call to conversion and to accept the fullness of truth, It is a powerful and warm invitation to experience in depth the mystery of Christ and his Church.

.

With regards to the Pope to Bishops to "find a common solution», says Cardinal Kasper:

.

"I think that the Pope gave a very wise answer. He has remained in complete harmony with the idea of ​​collegiality of the Church. But he also pointed out that on the fundamental issues not just a majority of the legal canonically, It needs unanimity ".

.

Dad, in urging the bishops to come to a "possible consensus", It can certainly neither have understood that may grant communion in the sense understood by Cardinal Kasper, which would imply a desecration of the Eucharist, nor can it understood that must reach agreement by a simple majority vote, how they would interpret other, ready to accuse the Pope of irresponsibility, not to know how to evaluate the seriousness of the issue and the political mentality, but certainly it implies that the agreement should be based on Scripture, on Tradition, on Canon Law.

.

It is conceivable that the discussion of Bishops on this topic emerge a proposal to the Pope to change the current provisions on the canon law, but of course always in consonance with the imperative requirements of the divine right, for which he can not be lawful to treat a brother who is not in full communion with the Church, nor is it intended to be so, like one, or he may be lawful to pretend to be in full communion with the Church, that he actually refuses, unless he intends to or want to become a Catholic, as it is understood in the case of the Protestant Communion in danger of death.

.

He continued Cardinal Kasper:

.

"I think the admonition of the Apostle Paul, examine themselves to see if you can eat and drink from the altar [1 Color 11,26]: an indication that it is not only Protestants but also for Catholics. Initial applications are the same: I really believe in the Eucharistic mystery and my way of life is in tune with what is celebrated and which is present in the Eucharist?».

.

Cardinal Kasper does not realize the difference that exists here between the Catholic and Protestant. Indeed, while the Catholic can certainly make a sacrilegious Communion, if you approach the Eucharist in a state of mortal sin and without the necessary provisions, Lutheran is devoid of the necessary provisions as Lutheran, whereby, except in cases of good faith, if not remedied in advance by removing these bad provisions, but it keeps them knowingly and willingly, It can not be guilty of profaning the body and blood of the Lord, and so far more serious Catholic, that accepts the dogma of the Eucharist with all the truths of faith and moral values ​​that are connected and is in full communion with the Church, although with the Catholic sacrilege bad compromises that communion and thus needs fixing. However, unlike the Protestant, which remains in a partial fellowship, Catholic least knows what to do to recover the cracked communion and it is supposed to do it.

.

Even Cardinal Kasper:

.

"If a Protestant participating in the Eucharistic celebration, listens to what we say in the Eucharistic Prayer. We must ask ourselves: can at the end of the doxology truly answer with the whole assembly: “Amen, I think yes. "also we will feel that we name the name of the Pope and the bishop, which means that we celebrate in communion with him. You must ask: "I really want this fellowship?ˮ ».

.

Is a Protestant, truly, sincerely, not pretend, a Mass ago and he believes all those things, It should rather ask if he has not abandoned Lutheranism to become a Catholic. In this case he is certainly ready, willing and permitted to receive Communion, after entering into communion with the Catholic faith.

.

Adds Cardinal Kasper:

.

"I met many Protestants who have more esteem and often even more love for current Popes than they have some Catholic critics and skeptics".

.

Unfortunately, it is estimating that many Protestants have for the present Pope It has nothing to do with the acceptance of the primacy of the Pope, infallible Master of the Doctrine of the Faith, possessor of the "keys sums", Supreme liturgist, Keeper and Dispenser of heavenly mysteries and sacraments of salvation and Moderator of the Divine Liturgy, but it is motivated by purely human interests, ie from the simple fact that Pope Francis does not correct them in their mistakes and urges them to convert to the Catholic Church. But if they read these Protestants what Luther said Pope Leo X or St. Pius V and Blessed Pius IX and Leo XIII and St. Pius X, I think that would change opinion on the papacy.

.

The other part, it is true that some Catholic, too attached to the past and rebels in Vatican Council II, a bad example of behavior towards the Pope. But there are also those who turn to the Pope, with respect that is due, legitimate criticism, precisely in order to help in leading the Church, which it is the People of God, Guided by the Spirit, collegially, flock and shepherds, Under Peter and Peter.

.

We conclude these considerazioni noting that the spouse's desire to receive Communion Lutheran must be taken seriously, but it must be carefully examined, to ensure it is not dictated by psychological emotions, yes human sympathy, by need empathic sharing, by imitation instinct, the need to be approved, by a desire not to feel left out or make themselves attractive, from fiction with ulterior motives and things like that.

.

The subject must be started gradually and methodically, with an appropriate catechesis, the experience of the sublime Mystery, so that they are removed, as indicated by 'Bond [n. 3], all those "obstacles" that Luther stepped, with its false reform, the worthy consuming of the Eucharistic bread.

.

Indeed, the desire to receive Communion while remaining Lutheran It makes no sense and is an inconsistent attitude not to say schizophrenic and that has nothing to do with ecumenism. The shortage Lutheran ecclesiology, indeed, It consists precisely in the absence of the most noble and supernatural factors of the ecclesial reality, which I am precisely the sacraments, among which the most sacred and the most divine of all is precisely the Eucharist, introduced by the sacrament of Penance, and then rise to the celebration of the Mass in full communion with the Church and the Pope.

.

If, therefore, a Lutheran approach sincerely wants to Communion, this must be the proven and clear sign that he wants to recover all those elements of the Church and all those elements of faith that Luther had destroyed and which are the prerequisite to the reception of the Eucharist; in other words, It will be a sign that wants to be Catholic. And bless God for this divine inspiration!

.

The fundamental error of the theology of Cardinal Kasper

.

The whole argument of Cardinal Kasper rests on a serious flaw the epistemological character, I have shown in my essay to be published and dedicated to the epistemology of Cardinal Kasper. The light of this vice is given by the following words:

.

"Of course, always apply the theological principles, but their practical application is not made in one deductive and mechanical way. If we did, It would be the heresy of gnosticism, It is rightly denounced by the current Pope ».

.

It is the method of rational deduction is speculative and moral, that Cardinal Kasper is not based on the objectivity of reality and truth, but the "modern principle of subjectivity", ie on cogito Cartesian "for which man becomes conscious of his autonomy and freedom as if it makes the starting point, and measurement means for a whole conception of reality " [cf. Jesus the Christ, Queriniana Publishing, 1981, pag. 253]. As a consequence, continued Cardinal Kasper:

.

"A God who is now thought within the horizon of subjectivity can no longer be understood as the Supreme Being, perfect and immutable ", so we need a "de-substantialization the concept of God '.

.

Therefore, per Kasper, as Hegel, l'It will be identified with becoming, God becomes, move, and it identifies with the story: the Absolute is not on the story, but in history, according to the title of one of his studies on Schelling [2]. Hence the mutability of human nature and the moral law, as already he denounced St. Pius X in his encyclical Feeding of Dominic's Sheep.

.

Now the cogito Cartesian contains in itself, as it has been shown by studies Fabro and Maritain, the principle of idealism and Hegelian pantheism, as results from careful observation of the history of philosophy, and the explicit refer to Descartes idealists and pantheist. Which means that the cogito already it contains in nuce the principle of Absolute Knowledge Hegel, which it is precisely the most elaborate form of modern Gnosticism.

.

If there is someone to blame so today of Gnosticism, these is Cardinal Kasper and not at the logical deduction mechanism, applying moral principles in particular cases. The ecclesiastical positive law admits exceptions, but not the natural moral law, except in the case of epic, where exactly it is not an exception, but to suspend the application of an inferior law in the name of the application of a higher law. Instead the divine law never admits even the epic.

.

The issue of the permission of the Communion to the Protestant It is effectively the expertise of Canon Law, but the material is constrained by dogmatic sacramentaria and ecclesiology, while the Cardinal Walter Kasper unfortunately does not take account of these constraints of no small importance, ending with the heresies endorse Lutheran.

.

O Holy Night, in which Christ is, the memory of his passion is remembered, the mind is filled with grace, and a pledge of future glory is given to us, [Antiphon di San Tommaso d'Aquino]

.

Varazze (Italy), 14 May 2018

.

NOTE

[1] In reality, if you go to 24 of ' To be one It is a different text. The 24 instead it is quoted by St. John Paul II # 46 dell 'Church of the Eucharist.

[2] The Absolute in history last Schelling's philosophy, Jaca Book, Milan 1986.

.

.

.

«You will know the truth and the truth will set you free» [GV 8,32],
but bring, spread and defend the truth not only of
risks but also the costs. Help us supporting this Island
with your offers through the secure Paypal system:



or you can use the bank account:
They were IT 08 (J) 02008 32974 001436620930
in this case, send us an email warning, because the bank
It does not provide your email and we could not send you a
thanks [ isoladipatmos@gmail.com ]

.

.

.

.

.

Giovanni Cavalcoli
Of the Order of Preachers
Presbyter and Theologian

( Click on the name to read all its articles )
Father Giovanni

Who is more sympathetic: the Colonel Gaddafi, or the Cardinal Kasper who insult the Eucharist and approves Luther’s heresies?

WHO IS MORE SYMPATHETIC: THE COLONEL GADDAFI, OR THE CARDINAL KASPER WHO INSULT THE EUCHARIST AND APPROVES LUTHER’S HERESIES?

.

The question of the authorization of Communion to the Protestants is in reality responsibility of canon law, but the question is however linked to dogmatics and ecclesiology, while Cardinal Kasper, unfortunately, does not take these constraints into account and thus ends up approving the Lutheran heresies.

.

.

Author
Giovanni Cavalcoli, o.p.

.

.

PDF article print format

 

.

.

.

Colonel Gaddafi [1942-2011] leader of Libya

The Vatican Insider news agency reports an interview by dr. Andrea Tornielli to Cardinal Walter Kasper on the question of the legitimacy of Eucharistic communion for Lutherans [see interview, HERE]. In question it is not the interviewer, but the interviewee. Therefore, those who stigmatize Andrea Tornielli, as is happening, makes a serious mistake. It would be like accusing Oriana Fallaci of having interviewed Colonel Gaddafi in 1979, in a memorable interview contained today in the history of journalism. The mrs. Fallacy, he only did his job [see text, HERE]. Or as Father Ariel S. Levi Gualdo Told Me: “It would be like I was called to the bedside of a dying serial killer, and I refuse to hear his confession!” In any case, establishing who among the two, Cardinal Kasper and Colonel Gaddafi, is more amiable and less dangerous, is not a problem linked to this article. We leave it to the jury’s readers to award the sympathy prize to Cardinal Kasper or Colonel Gheddafi, because today, more than ever, the imagination of the grotesque seems to have really taken power.

.

We have already motivated in our other articles the teaching and directives of the Church on this delicate theme of the sacrament of the Eucharist and of its administration, which, as Saint John Paul II says in the encyclical Church of the Eucharist of 1993: «summarizes the core of the mystery of the Church» [n. 1]; the Eucharist «builds the Church» [(c). (II)] and is «the culmination of all the sacraments in bringing to perfection communion with God the Father through conformity with the Only Begotten Son through the work of the Holy Spirit» [n. 34].

.

The Cardinal Kasper claims that the granting of the permission of the Communion to the Lutherans is contained both in the Decree Bond of the Second Vatican Council, and in two encyclicals of St. John Paul II. Now, if we read these documents, we will notice that they conform to the dictate of Canon Law [Can. 844 § 3-4], which I quoted and commented on in a previous article of mine.

.

As for the conciliar document, it reads as follows:

.

«This communication is governed above all by two principles: to express the unity of the Church, to participate in the means of grace”. These are two principles in tension among themselves, which therefore must be prudently connected: the first concerns communion with the Church; the second is the salvation of the believer. The first is more attentive to the external forum; the second, at the internal forum. In the first case justice is stressed, in the second case the mercy».

.

In this regard, as canon law underlines, the pastoral authority of the Episcopal Conference or of the individual diocesan bishop operates. In fact, the decree states:

.

«Regarding the concrete way of acting, having regard to all the circumstances of time, place and people, prudently decide the episcopal authority of the place».

.

The law guarantees the Church to meet the requests of separated brothers only in cases of serious urgency. The case that the applicant is the non-Catholic spouse is not at all contemplated. In fact, the situation of the Lutheran in danger of death, spouse or non-spouse, provided by law, is incomparable with that of the Lutheran spouse not in danger of death but in good physical health. The first, as it is supposed, is about to account to God for his life, while it is supposed that the latter has time and way to educate himself and correct himself on the sacrament of the Eucharist and to repent of his previous Lutheran conduct.

.

He Cardinal Kasper quotes the texts of the two encyclicals of John Paul II and says:

.

«To be one [1995] and Church of the Eucharist [2003] formulated a more advanced position which may be the interpretative norm of the canon in full harmony with the Second Vatican Council».

.

In the first of the two encyclicals of St. John Paul II, the number 24 we read:

.

«It is a source of joy to remember that Catholic ministers can, in special cases, administer the sacraments of the Eucharist, of Penance, of the anointing of the sick to other Christians. that they are not in full communion with the Catholic Church, but who ardently desire to receive them, to ask them freely and to show the faith that the Catholic Church confesses in these sacraments».

.

While in the second Encyclical of the same Pontiff, at n. 45, we read:

.

«If concelebration is not legitimate in the absence of full communion, the same does not happen with regard to the administration of the Eucharist, in particular circumstances, to individual persons belonging to Churches or Ecclesial Communities not in full communion with the Catholic Church: in this in fact, the goal is to provide for a serious spiritual need for the eternal salvation of the individual faithful».

.

And the Cardinal Kasper comments:

.

«The two encyclicals insist a great deal on the adhesion of the Protestant side to the Catholic doctrine on the Eucharist, that is, on “manifesting” the faith that the Catholic Church confesses”, to quote John Paul II himself. This seems very important, because the sacraments are sacraments of faith. For a true Lutheran, who is based on the confessional writings, the real presence of Christ in the Eucharist is obvious […] Certainly it is not possible to ask a Protestant what is normally required of a Catholics. Just believe: “This is (east) the body of Christ, given for you”. Luther has also insisted on this too. The more developed doctrines on transubstantiation or consubstantiation, even a “normal” Catholic faithful do not know them … ».

.

Confutation of the errors of Cardinal Kasper

.

In fact, the Cardinal falls into a frightful void of air, if «we can not ask a Protestant of what is normally requested by a Catholic», then we must say frankly to this Protestant who can not access the communion. Then, Cardinal Kasper’s plane crashes when he says: “Just believe:” This is (east) the body of Christ, given for you. “Luther also insisted on this: the more developed doctrines on the transubstantiation or the consubstantiation, even a “normal” faithful of the Catholic Church does not know them …».

.

But “believe” that dares? A Catholic who does not know and does not accept the dogma of transubstantiation is not a “normal” Catholic, but an ignorant Catholic, who must be urgently instructed, so that he does not fall into heresy and does not understand, as Saint Paul warns, that one must not eat the body unworthily. of the Lord, because he who does this «eat his own condemnation» [1 Color 11:29] In any case, if, as the Cardinal says, the Protestant truly believes in the words «this is the body of the Lord», pronounced by the priest at Mass, it means that he believes in transubstantiation. And if he believes in it, he can not continue to keep the Lutheran faith, he should say: «in this bread is the Lord». Then it will mean that he converted to Catholicism.

.

Then adds Kasper:

.

«If these people, in a fairly secularized context, are true believers who believe and are united in the same baptism and therefore are part of the one Church of Christ (though not in full communion), and are also bound in the same sacrament of marriage, and they represent the mystery of the union between Christ and his Church and live it, and they are together with their children a domestic church, it is normal that they feel the intimate desire to also share the Eucharist and the Eucharistic Faith, what prevents it?» [See Acts of the Apostles 7, 37; 10.47].

.

The texts of St. Paul are not at all consistent with the thesis of the cardinal because they deal with other questions. On the other hand, we know how demanding ecclesiology and the sacramental dogmatics of the Blessed Apostle Paul are, who do not ignore the inferior or imperfect degrees of ecclesial communion belonging to the catechumens, but when it comes to Eucharistic communion it requires full ecclesial communion, as can be seen with the same term “communion”.

.

Saint Paul is famous for his respect for the differences and for the values of the Greco-Roman culture, for the sense of the universality of the Gospel message and for his understanding of the weaknesses of human nature, for his ability to dialogue with everyone and look for the positive to be brought to Christ everybody.

.

Paul’s ecumenism, however, is not a game of misunderstanding, a silence about error rather than correcting it; it is not an inconclusive emptiness, like always standing on the threshold of the Church, never encouraging the brother to enter the sanctuary, but on the contrary it is a factor of authentic reciprocal reconciliation in Christ and in the Church under the guidance of Peter, always moved by a frank invitation to conversion and to accept the truth fully, is a powerful and warm invitation to deeply experience the mystery of Christ and his Church.

.

Regarding the Pope’s invitation to the Bishops to “find a common solution”, says Cardinal Kasper:

.

«I think the Pope gave a very wise response, remaining in full harmony with the idea of synodality of the Church, but he also stressed that on fundamental issues the majority is not sufficient from a canonical legal point of view, it requires unanimity» .

.

The Pope, in exhorting the Bishops to arrive at a “possible unanimity”, can not certainly nor have understood that they can grant communion in the sense intended by Cardinal Kasper, which would imply a profanation of the Eucharist, nor can it be understood that they must be agree with a simple majority vote, as they would like to interpret others, ready to accuse the Pope of irresponsibility, not being able to assess the seriousness of the problem because it acts politically, but certainly implies that the agreement must be based on Scripture, the tradition of canon law.

.

It can not be excluded that the discussion of the Bishops on this topic demonstrates a proposal to the Pope to change the current provisions on canon law, but always obviously in harmony with the requirements of the divine law, for which it can not be lawful to treat a brother which is not in full communion with the Church, and which does not intend to be so, as if it were in full communion with the Church which he himself refuses. Unlike the case of a Protestant who wishes to become a Catholic, as in the implicit case of a Protestant who asks for the sacraments in danger of death.

.

Cardinal Kasper continues his speech:

.

«I think of the admonition of the apostle Paul, examining oneself to see if we can eat and drink from the altar» [1 Color 11:26]. This warning is not only addressed to Protestants but also to Catholics, who must ask themselves: do I really believe in the Eucharistic mystery? Is my conduct of life in harmony with what is celebrated and is present in the Eucharist?

.

The Cardinal Kasper does not realize the difference between Catholics and Protestants. While in reality the Catholic can certainly make a sacrilegious communion, if he approaches the Eucharist in a state of mortal sin and without the necessary spirit, the Lutheran is deprived of the necessary provisions just as Lutheran, for which, save the case of good faith, if he does not remedy in advance removing these bad dispositions, but keeping them consciously and voluntarily, he can not fail to be guilty of the body and blood of the Lord in a way serious than the Catholic, who accepts the dogma of the Eucharist with all the truths of faith and the moral values that are connected and is in full communion with the Church, even if with that sacrilege, the Bad Catholic, compromises this communion and therefore must repair. However, unlike the Protestant, who remains only in a partial communion, the Catholic at least knows what he must do to recover the cracked communion, and of course he should do it.

.

Again Cardinal Kasper:

.

«If a Protestant participates in the Eucharistic celebration, listen to what we say in the Eucharistic prayer, we must ask ourselves: at the end of doxology we can truly respond with the whole assembly:” Amen, yes, I believe. “If you have heard that we mention the Pope and the bishop during the Holy Mass, which means that we celebrate in communion with him, then we must ask ourselves: “Do you really want this communion?».

.

I believe that if a Protestant, sincerely, in a Holy Mass does and believes all the things that Cardinal Kasper talks about, then he must ask himself whether he has not abandoned Lutheranism to become a Catholic. In this case it is certainly ready, available and admitted, after entering into the communion of the Catholic faith.

.

Continue by saying Cardinal Kasper:

.

«I have met many Protestants who have more esteem and often more love for the current Popes than those who have critical and skeptical Catholics».

.

Unfortunately, the estimate that many Protestants today have for the Pope has nothing to do with welcoming the supremacy of the Supreme Pontiff, infallible teacher of the doctrine of the faith, guardian of the «keys given to St. Peter the Apostle», supreme master of the faith , Custodian and Dispenser of the sacred Mysteries and Sacraments of salvation, Moderator of the Divine Liturgy. Their esteem is often motivated by purely human interests, by the simple fact that Pope Francis does not correct them in their errors and does not exhort them to convert to the Catholic Church. But if these Protestants read however what Pope Leo X or Saint Pius V, the Blessed Pius IX, Leo XIII or Saint Pius X said about Luther, I think they would change their opinion about the papacy.

.

On the other hand, it is true that some Catholics, too attached to the past and rebels at the Second Vatican Council, give a bad example of conduct towards the pope. But there are also those who turn to the Pope, with due respect, a legitimate critique, only to help him lead the Church, which is the People of God, guided by the Spirit and by Peter assisted by the college of the apostles.

.

We conclude these considerations by observing that the desire of the Lutheran spouse to receive communion must be taken seriously, but must be carefully examined, to verify that it is not dictated by psychological emotions, human sympathies and need for empathic sharing, by instinct of imitation, by the desire not to feel excluded or to become interesting, and other things like that.

.

The Protestant must be brought gradually and methodically to the Eucharist with adequate catechesis, so that they are removed, as the Unity Redintegration teaches [n. 3], all those “obstacles” that Luther has interposed, with his false reform.

.

In fact, the desire to make the Communion while remaining Lutheran has no sense and is an inconsistent attitude not to say schizophrenic and that has nothing to do with ecumenism. The lack of Lutheran ecclesiology, in fact, consists precisely in the absence of the noblest and supernatural factors of the ecclesial reality, such as the sacraments, among which the most sacred and the most divine of all is precisely the Eucharist, introduced by sacrament of Penance.

.

Therefore, if a Lutheran wants to approach the Communion sincerely, this must be the proven and clear sign that he wants to recover all those elements of the Church and all those elements of faith that Luther had destroyed and that are a precondition for the reception of the Eucharist; in other words, it will be a sign that he wants to be Catholic. And God be blessed for this heavenly inspiration!

.

The basic error of Cardinal Kasper’s theology

.

All of Cardinal Kasper’s argument is based on a serious vice of a gnoseological nature, which I illustrated in a paper of my forthcoming essay dedicated to the epistemology of Cardinal Kasper. The spy of this vice is given by the following words:

.

«Certainly theological principles are always valid, but their concrete application is not done in a deductive and mechanical way. If we did, it would be the heresy of gnosis, which is rightly denounced by the present Pope».

.

It is the method of rational deduction both, speculative and moral, that for Cardinal Kasper is not founded on the objectivity of reality and truth, but on the «modern principle of subjectivity», that is, on the Cartesian cogito «for which man he becomes aware of his freedom as autonomy and makes it a starting point, a measure and a means for an entire conception of reality»[cf. Jesus the Christ, Queriniana Ed., 1981, pag. 253]. Consequently, Cardinal Kasper continues: «a God who is now thought within the horizon of subjectivity can no longer be understood as the supreme Being, most perfect and immutable», for which we need a «de-substantialization of the concept of God».

.

Therefore, for Kasper, as for Hegel, being identifies with becoming, God becomes mute, and identifies with history: the Absolute is not above history, but in history, according to the title of one of his studies on Schelling. Hence the mutability of human nature and the moral law, as already denounced Saint Pius X in his encyclical Feeding of Dominic's Sheep.

.

Now the Cartesian cogito contains in itself, as the studies of Cornelio Fabro and Jacques Maritain show, the principle of Hegelian idealism and pantheism, as evidenced by a careful observation of the history of philosophy, and by the explicit reference to idealists and pantheists of Descartes. This means that the cogito already contains the principle of absolute knowledge of Hegel, which is precisely the most elaborate form of modern gnosticism.

.

If today there is therefore to be accused of someone of Gnosticism, this is precisely Cardinal Kasper and not the mechanism of logical deduction, which applies the moral principle in particular cases. The positive ecclesiastical law admits exceptions, but not the natural moral law, except in the case of the epic, where it is not properly an exception, but suspends the application of a lower law in the name of the application of a higher law. But the divine law never even admits epic.

.

The issue of the authorization of Communion to the Protestants is in fact responsibility of canon law, but the question is linked to dogmatics and ecclesiology, while Kasper, unfortunately, does not take these constraints into account and ends up approving Lutheran heresies.

.

Varazze, May 14th 2018

.

.

.

«You will know the truth and the truth will set you free» [GV 8,32],
but bring, spread and defend the truth not only of
risks but also the costs. Help us supporting this Island
with your offers through the secure Paypal system:



or you can use the bank account:
They were IT 08 (J) 02008 32974 001436620930
in this case, send us an email warning, because the bank
It does not provide your email and we could not send you a
thanks [ isoladipatmos@gmail.com ]

.

.

.

.

.

The exhibition of the sacred vestments in New York: evolution or involution of the Catholic Christian message to the community

EXHIBITION OF SACRED PARAMENTS NEW YORK: INVOLUTION EVOLUTION AND THE CHRISTIAN MESSAGE TO CATHOLIC COMMUNITY

.

True purpose of the exhibition in New York seems to be so the devil and holy water, The sacred and the profane, while the beautiful and the sacred ends up outclassed by the desire to make people discuss, to enter the news and be part of a system gossip that has the flavor of blasphemy, where the sacred ends badly subjected to the worst worldly profanity.

.

..

Author
Licia Oddo *.

.

.

.

was it really necessary?

What clothing, O the costume expression of a fashion, follow its course over time, which branch looks more fashion, whimsical, of artistic creativity there is no doubt. But when to be involved is the religious sphere and more specifically Catholic, until it became protagonist or subject of the parades glamour, things change, generating in fact striking and controversial situations. Especially if a promoter of such initiative "singular" is Cardinal Gianfranco Ravasi, President of the Pontifical Council for Culture, which he presented in a world preview in the Roman gallery of Palazzo Colonna [see WHO e WHO], next to the iconic Anna Wintour, director of the magazine Vogue, the event "Heavenly Bodies: Fashion and the Catholic Imagination» (Celestial bodies: fashion and Catholic imagination). Subject of this exhibition organized by 10 May to October 8 in New York in Metropolitan Museum of Art it is the dialogue between the sacred and the profane, fashion and vestments [see WHO, WHO e WHO].

.

Between 150 created outfits to this by stylists more popular than high fashion, to spread through their Christian icons creations, stands the rich cross of precious stones printed on the bodice of a dress designed by Gianni Versace. Picture bound to create a stir, because the cross is represented outside of what is the natural framework for worship. In the exhibition Met Cloister, a separate wing of the museum that includes five ancient cloisters scattered in’ Upper Manhattan, stand on the garments, forty to be exact, never left the Chapel sacristies before.

.

In his presentation, Cardinal Gianfranco Ravasi says:

.

"Vesta, indeed, is not merely a garment that protects us from cold or heat or nudity, for another valid function, already recognized by the Bible to the beginnings of humanity. Ma, as it is clear from the creativity of fashion and linguistic connection between Latin clothes, "You know", and "investiture" - this word in many European languages ​​to indicate the appointment to an official post - the dress, through its symbolic dimension, It belongs to the same culture and expresses " […] "The parade of forty robes and vestments vaticani present in the exhibition Heavenly Bodie deserve, At that time, to be properly classified under the category of "catholic imagination» […] The selection offered by the exhibit is marked by sumptuous undoubted quality: it has been enhanced in the Baroque period but remained liturgical ornamentation of later centuries. He wanted, like this, in this way proclaim the divine transcendence, the sacral separation of religion from everyday ordinariness, the splendor of the mystery.[cf. WHO].

.

Unfortunately, Cardinal Gianfranco Ravasi, almost immediately he contradicts himself in the same written when he asserts:

.

"Of course, always hanging over ritual and, so, Christian liturgical on the apparatus the admonition of Jesus who quipped on external observant that "broader headbands and longer tassels", namely i tefillin and the stalls, members of the Jewish cult [Mt. 23,5]. It remains, indeed, Also in the sacred rite is a risk that will signal the English writer William Hazlitt in his essay Del clerical character (1818) “Those who dress a principal part of themselves end up in general to not be worth more than their clothes”. However the beauty and the art have been for centuries inseparable sisters of the faith and of Christian liturgy, especially in Catholicism and Orthodoxy And - as did Henri Matisse with its wonderful chasubles he designed for the Vence chapel and now preserved in the Vatican Museums - this bond will continue to revive and renew itself through the dialogue to the art Contemporary" [cf. WHO].

.

It seems that the Cardinal immediately correct his version almost referring to the motto: "In short, do not fool yourself too seriously, the dress does not make the priest"! So what has he expressed before, with respect to the etymological meaning of the word as?

.

Wanting but there is more, because they say sacral that is not the reflection of the one who dresses him dress, it is inaccurate. It is indeed worth noting that the festive character expressed by the decorum of the robe of the priest who presides over the Eucharist, It becomes a constant celebration, as well as the model of the same dress [CF. WHO]. And indeed, when in the seventh century, the century-old fashion changes, the religious habit of the priest does not change, indeed become characteristic to the celebration to which it is reserved. No symbolism there is therefore the origin of the liturgical vestment, but the desire to emphasize the respect due, both for the liturgical celebration and for any other type of social gathering. The dress so assume the function of a divided appropriately worn, that does not show a simple feature, but the same sacred character, because it frees the individual from his peculiarities and makes “reflection” of Him in person of which he acts. Even the dress so it ritualizes, abstracting from the singular and offering through "the role" a transcendental image.

.

In the thirteenth century, it is spread through symbols Giuseppe Braun [1] who loves typical-Representative because in it the person of the priest represents that of the Savior who suffers, and the priest's robes reminiscent of the special events of the passion death and resurrection of Christ. The contemplation of this varied symbolism claimed the attention and devotion of the faithful, assisting patients to Mass, in a rich context of devotion which reveals the answer in sacred things even doctrinal their spiritual needs.

.

Logically, the past centuries which ensure that our cultural tradition, based not on simple ideals but on precepts that highlight the canonical aspect of that which is the Catholic religion, can not be modified to be dragged into the ocean of "fads" that, as sources of creativity, they have nothing to do with the stability and soundness of a sacred vestment of Catholic tradition, He born and then consumed for that role. Feeling that Catholic sacred clothing is a social phenomenon is a degeneration of the Western folk costume, which it boasts the ancient tradition of a Catholic creed enshrined in 325 at the Council of Nicaea. Since, vestments, have risen to a precise meaning full of mystagogical symbols that have nothing to do with the fashion destined to change with the change of society and its tastes. The church, pastoralmente, It follows the times, but no changes the truth of revealed faith; because the pilgrim Church is projected beyond time toward an eschatological dimension of eternity.

.

In this parade the models do not feature the chic dress, the fashion tailors, od the cap from cocktail for the afternoons outdoors or for gala evenings, but they are coated with the hangings Catholic tradition, in an environment totally alien and antithetical to faith on which this traditio If built, It ends with the figure as a total lack of respect for the sacred art. In the light of all this, as a historian I run the obligation to point out that in this "show of the century" has been distorted, de-qualified and even changed the very meaning of some basic concepts of art. For if we believe that among the liturgical vestments in general, chasubles and stoles gowns, there are the tiaras, the miter and the pastoral, classified as «iconographic attributes» because symbolically recognition emblems of a given figure who occupies a role of holiness, It is obvious that as soon as these liturgical accessories are delivered to any woman who plows through a walkway, the viewer ends up of arising a real confusion in the perception of what is presented to his sight. No more so that in the pastoral Brera Altarpiece identified John the Baptist [see WHO], or that identifies the miter, the bishop, but liturgical accessories emptied of their meaning mystagogical and finished him with a Model. And in the face of all this, we should wonder about the role played today by the Catholic Church in the dissemination of his message to the community.

.

Again we read in an article about this exhibition:

.

"The exhibition takes visitors to explore the boundaries between the sacred and the profane: the crown of thorns, transformed into fascinator da Alexander McQueen, the iconic Byzantine masterpieces played by Dolce & Gabbana in the collection “Monreale” autumn winter 2013/14. “We tell little stories”, Bolton says, curator of the exhibition, as with Thierry Mugler's angel with wings of golden feathers or the “Giovanna D'Arco” the 1994 John Galliano, lying like a funerary monument of a church. Sacred and profane occupy separate spaces. The Vatican loans - among them the red shoes of John Paul II - are on display in the Constume Institute, “shows in the exhibition” compared to the rest of the event where the iconic “Beauty” Sorelle Fontana evokes the surreal ecclesiastical fashion show in Rome by Federico Fellini with prelates on skates " [cf. WHO].

.

Whether a layman to make use of extravagant combination sacred and the profane, as in the case of the stylist, no doubt it is curious, as well as reckless, but most seem to have as its goal to impress the public to make headlines and news with such sentences: Only Santa pray for us «Praised clothes and blessed the shoes. Ours is not a job, but a vocation». Like this, his debut fact Stefano Gabbana at the end of autumn and winter fashion show 2018, entitled Fashion Devotion [cf. WHO]. One show where were presented on the catwalk T-shirt with the slogans "Santa Fashion, pray for us», «Fashion sinner», «Fashion Eden» e «Fashion is beauty"Along with pants style basque, black lace skirts and minis dress tight.

.

(C)he But both a cardinal in charge of the presidency of the Pontifical the Holy See's Council, to buckle to the generic meaning of the sacred word all "instruments"Catholics and vestments in the large loop of the sacred, instead irreverent, does nothing but leave dismayed and incredulous. The liturgical vestments, as defined in Catholic tradition to differentiate them from those sacred in general, full of history, cultural values, for centuries kept in the Sacristy of the Sistine Chapel, line the walkways and end up worn by anyone. And all this because? What is the sense of the Catholic message?

.

While a time what emerged in the artistic world it was just the competition in search of beauty within the same ecclesial and ecclesiastical world, contemporary post, Perhaps the Church requires a different role? The church, For centuries great patron of the arts, It seems to be looking for these expressions of aesthetic beauty to represent the sacred and the sacred mysteries in general, but what makes the most noise, or worse than what makes the most discussed. In all this the paradox is that the Church seems to satisfy this kind of worldly desire losing the role of teacher, to accept the compromises of a society that wants at all costs to appear in the most bizarre way possible.

.

In light of this exhibition still ongoing in New York, What emerged artistically, through the involvement of the Catholic Church? What seems to emerge is that the so-called mix of "Styles" or clothing that has generated a contamination between fashion and faith. All this perhaps to go in step with the times, thanks to a Church that bends to the whims of society or fashion?

.

Witnessing the presentation of an exhibition like this, desired by the director of Vogue America Anna Wintour, character described in the film cult She inspired to The devil wears Prada, whose protagonist is a woman devoted to cynically any action in order to achieve their intended purpose and whose moral "unresolved" is to meet the success forgetting the true values, It does not square at all with the Catholic Church, robe and role of which is certainly the opposite of that of Anna Wintour. Two antithetical figures in comparison, thesis and antithesis. But the amazing thing is that in this case, however, are accomplices, or to use the title of another film: Friends, accomplices, lovers.

.

True purpose of the exhibition in New York seems to be so the devil and holy water, The sacred and the profane, while the beautiful and the sacred ends up outclassed by the desire to make people discuss, to enter the news and be part of a system gossip that has the flavor of blasphemy, where the sacred ends badly subjected to the worst worldly profanity.

.

Syracuse, 14 May 2018

 

 

*art historian

.

___________________________

NOTE.

[1]CF, G. Braun, The vestments. They use history and symbolism, Marietti, Turin 1914.

 

.

.

.

.

Truly I tell you: Before this sacrilegious Damsel Cardinal Gianfranco Ravasi designer Donatella Versace appears as a monument to male virility

— Sorrowful mysteries of the Church —

IN TRUTH I SAY UNTO YOU: BEFORE THAT SACRILEGIOUS DAMSEL OF CARDINAL GIANFRANCO RAVASI, THE DESIGNER DONATELLA VERSACE APPEARS LIKE A TRUE MONUMENT TO MALE VIRILITY

A defense could be tempted also claiming that heterosexuals are narcissists, vain and exhibitionist like Cardinal Gianfranco Ravasi. This is true, but as any expert in the psychological sciences can explain, It is two completely different ways of manifesting narcissism, vanity and exhibitionism. In fact, It is from the different ways of expressing these three attributes that recognizes more than ever the personality of homosexual and heterosexual.

.

.

Author
Ariel S. Levi di Gualdo

.

.

Artículo para imprimir

 

.

.

For much less, Jesus struck with the whip to the merchants in the inner courtyard of the Temple of Jerusalem. What would have happened if he had seen actresses of ancient Judea wearing the insignia of the High Priest?

First a premise due: If the Ecclesiastical Authority decides to make me the subject of a weak admonishment, I wish to remind you to do it legitimately and in accordance with canon law, It must first declare the legitimacy and full opportunity of Cardinal Gianfranco Ravasi act, who in the sacrilegious shows «Heavenly Bodies: Fashion and the Catholic Imagination», [cf. ON HERE,and ON HERE] held in New York, exhibited sacred vestments taken from the historical vestry of the Vatican City that belonged and were used by Pontiffs. Facings ended in a gateway women who paraded half-naked with episcopal mitres on their heads and, precious symbols for the Catholic faith, placed with enhancement in the most inappropriate body parts were covered discovered that.

.

Designer Donatella Versace poses with the Triara of Blessed Pope Pius IX

Certainly not my intention to reject any admonitions of legitimate ecclesiastical authority, to which before receiving the Sacrament of Orders I promised freely at a more mature age, filial and devout obedience. However, since the object of my criticism is publicly reckless behavior of a Cardinal. It is important to clarify, I can be cautioned and convicted on,only after the first Ecclesiastical Authority has declared legitimate and in accordance with the best protection of the dignity and sanctity of the Holy Roman Church, the Cardinal Gianfranco Ravasi act. Demonstrating and encouraging whoever fell into the error I was for having criticized harshly proportional seriously as did. If first is not clarified this, any admonishment - or worse possible sentence -, would fall under the invalidity that disables it, for failing to comply with the provisions of ecclesiastical laws. [can. 1339-1340, can. 1341-1353, can. 1720-1728].

.

parade …

Let's start with a fact: Cardinal Gianfranco Ravasi revealed driven by a homosexual psychology. This does not mean - is clear - you have practiced homosexuality, something we can not know and much less affirm; because this in consciousness only can know him. A major reason, He belongs to the category of homosexuals in general are worse: the repressed homosexuals. Those who have become accustomed to vent libido impulses variously, and so worse. In fact, an ecclesiastical animated by a structurally homosexual psychology, sooner or later, ends the misma faith by desecrating, especially after it is positioned on top of the hierarchy and, falling at the end of the megalomania that leads him to think about being an untouchable to whom everything is given. And in the psychology of homosexual church more or less repressed, according to the different cases, the three elements are emerging narcissism, vanity and ostentatious exhibitionism and unrestricted.

.

Ask: Whose, among our ecclesiastical Authorities in the presence of a team of specialists in clinical psychology, would be able to affirm with full and scientific certainty that Gianfranco Ravassi is not a narcissist, It is not conceited and not exhibitionist?

.

"Devout" representation

A defense could be tempted also claiming that heterosexuals are narcissists, vain and exhibitionist like Cardinal Gianfranco Ravasi. This is true, but as any expert in the psychological sciences can explain it is two completely different ways of manifesting narcissism, vanity and exhibitionism. In fact, It is from the different ways of expressing these three attributes that recognizes more than ever the personality of homosexual and heterosexual.

.

Today fashion is cleaning the episcopal archives, of the Apostolic Nunciature and the Holy See. Therefore, if Milan has not yet been cleaned in these years in order to eliminate one of the many “criminal record”, a dossier should nevertheless exist in which the then archbishop in chair, Cardinal Carlo Maria Martini, He blocked the bishop appointment Gianfranco Ravasi, face already known to the public for his television programs. To put a decisive veto this episcopal appointment was yet another member of the College of Cardinals: el Cardenal Attilio Nicora, who by Gianfranco Ravasi, ordained priest in 1966, was partner at the Seminary of Venegono, and this seminar would later rector in 1970. On a third Cardinal, the successor of Carlo Maria Martini in the Chair of Saint Ambrose, Dionigi Tettamanzi, blocked this appointment for the second time [chronic denied ever see ON HERE and ON HERE]

.

The saga of the grotesque

I note that Cardinal Carlo Maria Martini, whose theology and ecclesiology can argue a lot, He was a man of deep virility. So much so that in this figure certainly beautiful and hieratic, The first thing that caught the attention was precisely his virility, after male human structure, that of the Jesuit religious was perceived, the presbyter and the bishop had been built up. And saying “no” the hypothesis that Gianfranco Ravasi was promoted bishop, Cardinal Carlo Maria Martini knew what he was doing, although by ecclesiastical modesty motivations of certain “no”, never develop but just. The fact is that three cardinals, Ordinary two of which Diocesan of elder ambrosiano then Gianfranco Ravasi; and a third who was his former seminary partner, mode opposed his episcopal appointment decided, blocándolo twice. And all this - except disappearance of the dossier -, remain evidence of this is in the archives of the archbishopric Milan, be in the archive of the Congregation for Bishops.

.

parade …

El cardenal Gianfranco Ravasi embodies this devastating homosexuality diffuse as an epidemic within the Church, which finally touches the apex with the inevitable desecration removing the monumental sacristy of the Vatican City the sacred vestments belonging to different Venerables Popes”; to take them as choreographic accessories in an offensive fashion show, Model-rolling hip and the wind breasts using episcopales badges.

.

the crown of thorns of Christ the reduced to a choker under the head of a figure androgynous

The sacred vestments belong to what are so called “external accidents” and they are called sacred vestments that are used in the celebration of the Holy Sacrifice of the Eucharistic Mystery. these facings, Gianfranco Ravasi as Cardinal should know, were blessed with the special blessings provided by the book for the Blessings. They used whenever they came, each piece with a special prayer recited. Equally, today as it does the signatory of this article when preparing for Holy Mass, mentally reciting the expected sentence for each piece: the amito, dawn, of cíngulo, the stole, chasuble. Once fully clothed in the sacred vestments to finish recited the Act of Contrition; because despite being an imperfect sinner like everyone else and unworthy of the Holy Order received, You can celebrate the Eucharistic Sacrifice of the Mass in communion with the Universal Church for the edification and salvation of the People of God.

.

Who like me just unelected neither bishop nor cardinal , live the mysteries of faith in the sacred respect for the divine substance and even the external accidents such contributors as the same substance that is sacred vestments, in what way can he receive certain profanations from Cardinal Gianfranco Ravasi?

.

Cardinal Timothy Dolan non raised any question, for the simple fact was present, posing and smiling for photos with designer Donatella Versace

How is it possible, Timothy Dolan Cardinal, Metropolitan Archbishop of New York whose canonical jurisdiction took place this irreverent parade; He did not hear his voice expressing disagreement, indignation or sending a note of protest to the Holy See? For the simple fact that not only participated the event, but rather irony worthy of an eighteenth-century Irish drunk emigrated to the New Americas to escape a penal colony, He is stating that he had borrowed the miter to the exuberant dancer:

.

"The mitra I lend it, I returned this morning ... was very friendly. My auxiliary bishops were teasing me for this story; but I told them: “¡eh, you should not complain because the singer in exchange for the courtesy has offered to make some confirmations”» [see the statements reported ON HERE]

.

For years and years I speak uselessly, writing and public on the great plague of homosexuality within the Church, that as he told me during one of our last conversations shortly before he died, Cardinal Carlo Caffara:

.

«… this scourge has taken it in all its aspects are the characteristics of an epidemic ".

.

For me, I replied:

.

“father Cardenal, as I have often written: the problem is as dramatic as unfortunately out of control. These subjects within the Church, have created a large and powerful lobby in degree to position his men and determine appointments and ecclesiastical careers. But above all, gay priests have gone gay bishops. Because those who at the end of the 1960s and the beginning of the 1970s led the gay pious confraternity, Today we find them as bishops. And who barely reach a key position, the first thing they do is surround yourself with your similes. And soon we find them manage the dioceses within the Episcopal curia, Apostolic Nunciature and the same dicasteries of the Holy See.

.

The exhibition and its various organizers

It is powerful and unstoppable lobby, today more than ever remains indisputable in a reproduction of the worst elements, placing them in the section on special affairs of the Secretary of State or assuming them at the Pontifical Council for the New Evangelization. All this because of what the distant 2011 I defined as a kind of unstoppable "gay universal flood that broke out in the Church".

.

As early as March 2013 the wind changed, these individuals abandoned the cordons, the golds, at payment, the rich and solemn faces; from overnight to cover poor and poverty. And despite this they continue as before or worse than before, making dazzling runs and acquiring sensitive positions. Even if they have been collected for years dossier least disturbing news on any priest who should be promoted to the episcopal dignity. And all that which yesterday were excluded from the episcopal appointment by serious moral reasons, today are becoming bishops, one after another. All of them with the vile iron cross around their necks and the wooden pastoral in hand, committed to declaring with every breath that “the poor are the priority of the Church”.

.

Cardinal Carlo Caffara good reason gave me not once but a thousand times then, or even a month, when I was preparing to return to Bologna to visit the 18 September 2017, after a long telephone conversation 5 September; the next day at the end of the morning, He died of a heart attack.

.

I would be tempted to say: better this way. Many other things were spared him as well as others., including this irreverent parade during which Donatella Versace, and a monster disfigured by abuse of plastic surgery, before the sacrilegious Damsel Cardinal Gianfranco Ravasi truly appears as a monument to male virility.

.

«Let no man deceive in any way. First must come the apostasy and manifest the wicked man, the Son of Perdition, the Adversary that rises above everything that bears the name of God or is worshiped, to the point of sitting himself in the temple of God, proclaiming that he himself is God. Do you not remember that and I said this when I was with you? You know what that now holds, to be revealed in his time.Because the ministry of impiety is already acting. Just to make it out of the way which he now holds, then it will manifest the Impío, whom the Lord shall destroy with the breath of his mouth, and will destroy with the manifestation of his coming. The coming of the wicked man will be marked by the influence of Satan, with all kinds of miracles, signals, deceitful wonders, and all kinds of evils that will appeal to those who have been condemned for not accepting the love of the truth that they might be saved. Therefore God sends them a seductive power that makes them believe the lie, to be condemned all who have not believed the truth and chose wickedness» [Ii Ts 2, 3-12|.

 

.

The Island of Patmos, 11 Mayo 2018

.

.

TO OPEN THE VIDEO CLICK ON THE IMAGE

.

FELLINI FEDERICO, IN YOUR FILM 1972 “ROMA“, He had arrived much earlier

.

.

.

«You will know the truth and the truth will set you free» [GV 8,32],
but bring, spread and defend the truth not only of
risks but also the costs. Help us supporting this Island
with your offers through the secure Paypal system:



or you can use the bank account:
They were IT 08 (J) 02008 32974 001436620930
in this case, send us an email warning, because the bank
It does not provide your email and we could not send you a
thanks [ isoladipatmos@gmail.com ]

.

.

.

.

.

In verity I tell you: in front of that lady of Cardinal Gianfranco Ravasi, the italian stylist Donatella Versace is an authentic monument for male virility

– Sorrowful Mysteries of the Church –

IN VERITY I TELL YOU: IN FRONT OF THAT LADY OF CARDINAL GIANFRANCO RAVASI, THE ITALIAN STYLIST DONATELLA VERSACE IS AN AUTHENTIC MONUMENT FOR MALE VIRILITY

.

One could attempt a defense by stating that even heterosexuals are narcissists, vain and exhibitionists like Cardinal Gianfranco Ravasi. It is true, but as any specialist in psychological science can explain, it is two completely different ways of manifesting narcissism, vanity and exhibitionism. It is in fact from the different ways of manifesting these three attributes that the personality of the homosexual and that of the heterosexual is recognized more than ever.

.

.

Author
Ariel S. Levi di Gualdo

.

.

PDF article print format

.

.

.

for much less, Jesus Christ lashed the merchants in the inner courtyard of the Temple of Jerusalem. What would have happened if he had seen the actresses of ancient Judaea dressed with the insignia of the High Priest?

First of all a premise: if tomorrow the Ecclesiastical Authority addresses to me only one warning, I must remember that, to do so legitimately and in conformity with canon law, I must first declare the full legitimacy and opportunity of the action of Cardinal Gianfranco Ravasi, that at the exhibition The celestial bodies: fashion and Catholic imagination [cf. HERE, HERE], held in New York, allowed the display of sacred vestments taken from the historic sacristies of the Vatican City and belonged and worn by the Supreme Pontiffs. The symbols of our faith are thus finished mixed on a catwalk of half-naked women.

.

It is certainly not my intention to refuse any warning from the legitimate ecclesiastical authority, to whom, before receiving the Sacrament of the Order, I freely promised a filial and devoted obedience. However, since the object of my criticism is the public behavior of a Cardinal, it is good to clarify that I can be warned, and later also condemned, only after the Ecclesiastical Authority has first declared legitimate and in conformity with the dignity and sacredness of the Holy Roman Church the act of Cardinal Gianfranco Ravasi, whom I criticized with a hardness proportionate to the action he performed. Otherwise, any provision against me will fall into that invalidity that would render it void, since it does not respect the provisions of the ecclesiastical laws [can. 1339-1340, can. 1341-1353, can. 1720-1728].

.

the stylist Donatella Versace poses next to the tiara of the Blessed Pontius IX

Let’s start with a fact: Cardinal Gianfranco Ravasi is moved by a homosexual psychology. This does not mean ― it is clear ― that he has ever practiced homosexuality, no one can say this, because he alone can know him only in his conscience. Cardinal Gianfranco Ravasi belongs to the category of repressed homosexuals, those who have become accustomed to venting the impulses of their libido in another way. In fact, an ecclesiastical animated by a structurally homosexual psychology will sooner or later end up desecrating the faith itself, especially after the rise of the hierarchy, ending up falling into that delirium of omnipotence that leads him to think of being an untouchable to whom everything is allowed. And, in the psychology of the ecclesiastical homosexual, more or less repressed according to the different cases, the three elements that emerge are narcissism, vanity and ostentatious and unbridled exhibitionism.

.

fashion show

Let’s start with a fact: Cardinal Gianfranco Ravasi is moved by a homosexual psychology. This does not mean ― it is clear ― that he has ever practiced homosexuality, no one can say this, because he alone can know him only in his conscience. Cardinal Gianfranco Ravasi belongs to the category of repressed homosexuals, those who have become accustomed to venting the impulses of their libido in another way. In fact, an ecclesiastical animated by a structurally homosexual psychology will sooner or later end up desecrating the faith itself, especially after the rise of the hierarchy, ending up falling into that delirium of omnipotence that leads him to think of being an untouchable to whom everything is allowed . And, in the psychology of the ecclesiastical homosexual, more or less repressed according to the different cases, the three elements that emerge are narcissism, vanity and ostentatious and unbridled exhibitionism.

.

“holy” representation

Question: who, among our Ecclesiastical Authorities, before an independent team of specialists in clinical psychology, would be sure to affirm with full scientific certainty that Gianfranco Ravasi is not narcissistic, is not vain and is not an exhibitionist?

.

Today the cleaning of the archives of the episcopal palaces, of those of the apostolic nunciatures and of the Holy See itself is very fashionable. Therefore, if in Milan they did not clean the archiepiscopal archive, there should always be a dossier in which the then archbishop, Cardinal Carlo Maria Martini, blocked the episcopal promotion of Gianfranco Ravasi, face already known to the general public for his presence in television. Another veto to this episcopal promotion was given by another Cardinal, the Cardinal Attilio Nicora, who was a companion in the seminary of Gianfranco Ravasi, ordained priest in 1966. Subsequently, a third Cardinal, the successor of Carlo Maria Martini on the Chair of Saint Ambrose, the Cardinal Dionigi Tettamanzi, has blocked for the second time this episcopal promotion [see the chronicle never denied HERE and HERE].

.

show of the grotesque

The Cardinal Carlo Maria Martini, whose theology and ecclesiology can be widely discussed, was nevertheless a deeply virile man. So much so that in this figure, undoubtedly beautiful and hieratic, the human structure of the virile man was represented on which, therefore, the Jesuit, the priest and the bishop had been built. And saying “no” to the hypothesis that Gianfranco Ravasi was promoted to the bishop, Cardinal Carlo Maria Martini knew very well all the reasons that in the ecclesiastical world are never deepened too much. However, the fact remains that three cardinals, two of whom bishops of the then Ambrosian priest Gianfranco Ravasi and a third his former seminary companion, strongly opposed his episcopal promotion, blocking him twice. And of all this ― if some documents have not disappeared ― there remain trace both in the archives of the Archiepiscopal Curia of Milan and in that of the Congregation for Bishops.

.

fashion show

The Cardinal Gianfranco Ravasi embodies that devastating homosexualism now widespread as an epidemic within the Church, which reaches its peak with the inevitable desecration; a desecration that has reached the point of extracting from the monumental sacristy of the Vatican City the sacred vestments belonging to the various Venerable Pontiffs, to bring them as choreographic accessories to an offensive parade, among young half-naked girls wearing the symbols of the sacred episcopal order.

.

the crown of thorns of Jesus Christ reduced to a necklace under the head of an androgynous figure

The sacred vestments are part of what are known as “external accidents” and are called sacred because they are used for the celebration of the Sacred Mystery of the Eucharistic Sacrifice. These vestments, as Cardinal Gianfranco Ravasi should know, have been blessed with the appropriate blessings provided for by the blessing ritual. Every time they were worn, a prayer was recited on each piece. Just as I do today when I get dressed for Holy Mass, mentally reciting the prayer for each piece worn. Completely clothed with sacred garments, I recite the act of contrition, so that, although I am imperfect, sinner and unworthy of the Sacred Priestly Order received, I may celebrate the Eucharistic Sacrifice of Holy Mass in communion with the universal Church for edification and the salvation of the People of God.

.

Who like me ― rightly never elected bishop and never created cardinal ―, lives the mysteries of faith in the sacred respect of their divine substance and also of those external events that contribute as such to the substance itself, including the sacred vestments, in what way accept these “bullshit” by cardinal Gianfranco Ravasi?

.

Cardinal Timothy Dolan, did not raise any question, for the simple fact that he was also present, and posed smiling in photos with Donatella Versace

Why, the Cardinal Timothy Dolan, Metropolitan Archbishop of New York, in whose canonical jurisdiction this irreverent parade took place, did he not raise his voice to express disagreement and indignation, promptly sending a note of protest to the Holy See? But for the simple fact that he himself was present, and because he himself expressed himself ironically, as an eighteenth-century Irish drunk who had come to the New World to escape a penal colony. Jokingly, the cardinal replied to the journalists that the episcopal miter worn by the beautiful girl was hers and that he himself had lent it to the girl:

.

I gave the girl the episcopal miter, she gave it back to me this morningshe was very kind, my auxiliary bishops made fun of this story, but I told them:” Hey, you guys should not complain because in exchange for my courtesy, the singer has offered to make some confirmations “» [see the statements reported, HERE].

.

For years and years I have spoken in vain and written of the great scourge of homosexualism within our Catholic clergy. In one of our private speeches, shortly before his death, Cardinal Carlo Caffara Told Me:

.

«… this great wound has now assumed in the Church those which are in all respects the signs of a true epidemic».

.

I answered these words saying:

.

«Father Cardinal, as I have written several times: the problem is now dramatic and out of control: these subjects have created a powerful lobby capable of putting their men at the top of the Church, to determine ecclesiastical positions and careers. Today, from homosexual priests of the past, we have come to have homosexual bishops, because those who in the late sixties and early seventies were directing the pious gay brotherhood in the seminaries, today they have become bishops and, as soon as they reach this delicate role, they assume as collaborators similar subjects, and soon after, these subjects, we find them to manage the dioceses inside the episcopal palaces, in the apostolic nunciatures and in the dicasteries themselves of the Holy See.

.

the exhibition and its various organizers

This powerful and unstoppable lobby, today more than ever, has proliferated the worst of these elements, placing them in the special affairs section of the Secretariat of State or taking them to the Pontifical Council for the new evangelization; and all this is due to what I defined in 2011 as a «universal gay flood unstoppable within the Church».

.

In March 2013, however, the wind has changed, these subjects have abandoned the gold, silver and the solemn vestments from evening to morning, to cover themselves with the poor and poverty, but continuing as before and worse before, making great careers and entering into delicate positions, even if on them have been collected dossier containing news to say the least disturbing for each candidate for the episcopal dignity. And all those who yesterday had been excluded from the Episcopal elections especially for serious moral reasons, today are becoming bishops one after another; and all today carry the iron cross to the neck and the wooden pastoral stick in their hands, declaring on every occasion that «the poor are the Church’s priority».

.

At those words, the good cardinal Carlo Caffarra gave me reason a thousand times, then, not even a month later, while I was preparing to return to Bologna on September 18, 2017 to visit him again, after having had a long conversation with him on September 5, the next day, late morning, he was hit by a heart attack and returned to the Father’s House.

.

I would almost be tempted to say: better this way. Many other things have been spared, to him as to others, including this desecrating spectacle during which Donatella Versace, now rendered a monster disfigured by excessive abuse of plastic surgery, in front of Cardinal Gianfranco Ravasi, appears as an authentic monument to male virility.

.

«Don’t let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction. He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God. Don’t you remember that when I was with you I used to tell you these things? And now you know what is holding him back, so that he may be revealed at the proper time. For the secret power of lawlessness is already at work; but the one who now holds it back will continue to do so till he is taken out of the way. And then the lawless one will be revealed, whom the Lord Jesus will overthrow with the breath of his mouth and destroy by the splendor of his coming. The coming of the lawless one will be in accordance with how Satan works. He will use all sorts of displays of power through signs and wonders that serve the lie, and all the ways that wickedness deceives those who are perishing. They perish because they refused to love the truth and so be saved. For this reason God sends thema powerful delusion so that they will believe the lie and so that all will be condemned who have not believed the truth but have delighted in wickedness» [St.Paul, II Thessalonians 2, 3-12].

.

The Island of Patmos, 11 May 2018

.

.

TO OPEN THE VIDEO CLICK ABOVE THE IMAGE

.

FEDERICO FELLINI IN HIS “ROMA” FILM (YEAR 1972), WAS ARRIVED VERY BEFORE THEM

.

.

«You will know the truth and the truth will set you free» [GV 8,32],
but bring, spread and defend the truth not only of
risks but also the costs. Help us supporting this Island
with your offers through the secure Paypal system:



or you can use the bank account:
They were IT 08 (J) 02008 32974 001436620930
in this case, send us an email warning, because the bank
It does not provide your email and we could not send you a
thanks [ isoladipatmos@gmail.com ]

.

.

.

.

.

 

Truly, I say: in front of that damsel sacrilegious Cardinal Gianfranco Ravasi fashion designer Donatella Versace is a true monument to male virility

- Painful mysteries of the Church -

IN TRUTH I TELL YOU: IN FRONT OF THAT SACRILEGE DONZELLA BY CARDINAL GIANFRANCO RAVASI, THE DESIGNER DONATELLA VERSACE SHAPES AS AN AUTHENTIC MONUMENT TO MALE VIRILITY

.

A defense could be attempted by stating that heterosexuals are also narcissists, vain and exhibitionists like Cardinal Gianfranco Ravasi is. It's true, but as any expert in the psychological sciences can explain these are two completely different ways of manifesting narcissism, vanity and exhibitionism. It is indeed from different ways of expressing these three attributes that you recognize more than ever the homosexual and the heterosexual personality.

.

.

Author
Ariel S. Levi di Gualdo

.

.

PDF print format article

.

.

for much less, Jesus Christ took whip merchants in the courtyard of the Temple of Jerusalem. What would have happened if he had seen starlets ancient Judea clothed with the insignia of the High Priest?

First of all, a premise: if the Ecclesiastical Authority made me the object of even a feeble warning, I wish to remind you to do it legitimately and in accordance with canon law must first declare the full legitimacy and acting opportunities of Cardinal Gianfranco Ravasi, that the exhibition "Heavenly Bodies: Fashion and the Catholic Imagination» [cf. WHO, WHO], held in New York, He has exposed the sacred vestments taken from historical sacristy of the Vatican City and belonged, and worn by Popes; vestments finished mixed on a walkway of women who paraded half naked with the bishops' mitres on their heads and with symbols always valuable to the Catholic faith, in prominent positions on the most inconvenient parts of their bodies, more naked than dressed.

.

fashion designer Donatella Versace posing next to the tiara of Blessed Pope Pius IX

It is certainly not my intention to reject any warnings of legitimate ecclesiastical authority, which before receiving the sacrament of Holy Orders I have freely promised more than ripe age filial and devout obedience. But, as the object of my criticism is the public behavior of a Cardinal, It should point out that I can be admonished, and later even condemned, only after the Ecclesiastical Authority will have first declared legitimate and consistent with better protection of the dignity and sacredness of the Holy Roman Church, the act of Cardinal Gianfranco Ravasi, demonstrating and explaining it to fall into error but I have been criticized for having a hardness commensurate to what he did serious. If before this is clarified, any warning - worse than any possible censorship - would fall under one disability that will affect any, since it does not conform to the provisions of the ecclesiastical laws [can. 1339-1340, can. 1341-1353, can. 1720-1728].

.

parade …

Let's start with a fact: Cardinal Gianfranco Ravasi reveals itself driven by a homosexual psychology. This does not mean - it is clear - that he ever practiced homosexuality, this thing that we can not know, much less say, because in this consciousness can only know him. All the more reason he belongs to the category of homosexuals altogether worse: the repressed homosexuals, those who have become accustomed to vent the impulses of one's libido otherwise, and so even a lot worse. Indeed, an animated ecclesiastical from a structurally homosexual psychology, sooner or later it will end up desecrating faith itself, especially after he climbed up on the hierarchy and be finally fell into the megalomania that led him to think of being an untouchable to which everything is permitted. E, in psychology homosexual clergyman, more or less repressed according to the different cases, the three elements that emerge are narcissism, vanity and ostentatious and rampant exhibitionism.

.

Request: spend, between our Ecclesiastical Authority, before an independent team of specialists in clinical psychology, It feels awkward to state in full and scientific certainty that Gianfranco Ravasi is not narcissistic, It is not vain and is not an exhibitionist?

.

pious representation …

A defense could be attempted by stating that heterosexuals are narcissists, vain and exhibitionists like Cardinal Gianfranco Ravasi is. It's true, but as any expert in the psychological sciences can explain these are two completely different ways of manifesting narcissism, vanity and exhibitionism. It is indeed from different ways of expressing these three attributes that you recognize more than ever the homosexual and the heterosexual personality.

.

Today is very fashionable cleaning episcopal archives, those of the apostolic nunciature and that of the Holy See. Therefore, if Milan had not done in the meantime cleaned in order to clean up one of the many "criminal records", should always be a file in which the then archbishop in the chair, Cardinal Carlo Maria Martini, He blocked his episcopal appointment of Gianfranco Ravasi, face already known to the public for its television programs. To put a veto on this decision also appointed bishop was another member of the College of Cardinals, Cardinal Attilio Nicora, that Gianfranco Ravasi, ordained priest in 1966, mate was at the Venegono Seminary, which later he became rector in 1970. Subsequently, a third Cardinal, the successor of Carlo Maria Martini on the Chair of Saint Ambrose, Dionigi Tettamanzi, He stopped for the second time this appointment [see never denied history WHO e WHO].

.

the grotesque saga …

I point out that Cardinal Carlo Maria Martini, whose theology and ecclesiology can also be much to discuss, But he was a deep manly man. So much so that in this figure, undoubtedly beautiful and hieratic, the first thing he caught precisely the manly man, then, from manly man human structure, He caught that of the Jesuit priest, the priest and the bishop that had been built over. And saying "no" to the hypothesis that Gianfranco Ravasi was promoted bishop, Cardinal Carlo Maria Martini knew his stuff, although ecclesiastical modesty, the motivations of certain "no", I've never much depth. The fact remains that three Cardinals, two of which Diocesan Ordinaries of the then presbyter ambrosiano Gianfranco Ravasi, and a third who was his former fellow seminar, firmly opposed to his appointment as bishop, locking it twice. And all this - except disappearances of documents -, remain track is in the archives of the Archbishop of Milan, either at one of the Congregation for Bishops.

.

parade …

Cardinal Gianfranco Ravasi embodies that devastating homosexuality widespread now as an 'epidemic within the Church, which finally peaked with that inevitable desecration come down to the point of bringing out from the monumental sacrestie of Vatican City vestments belonged to different Venerable Popes, to bring them as choreographic accessories to an offensive show, in the midst of fotomodelle asunder with the breasts in the wind who wear episcopal insignia.

.

the crown of thorns of our Lord Jesus Christ reduced to a necklace under the head of an androgynous figure

The Vestments fall into those that are "external accidents" and they call it sacred because they were used for the celebration of the Holy Sacrifice of the Eucharistic Mystery. These vestments, as Cardinal Gianfranco Ravasi should know, They were blessed with the appropriate blessings provided by Benedictional. Every time I had worn, on each piece was recited a special prayer. Just like today is yours when you pour for Mass, reciting the planned prayer for each piece worn: amice, the shirts, the track, the stole, the planet or the chasuble. Once fully coated the vestments, Finally recite an act of contrition, so however imperfect, and unworthy sinner like all Priests of the Sacred Order Received, can celebrate the Eucharistic Sacrifice of the Mass in communion with the universal Church for the edification and salvation of God's people.

.

People like me - rightly never elected bishop and never made a cardinal, He lives the mysteries of faith in the sacred respect of their divine substance and also of those external accidents such as that contribute to the same substance, including sacred vestments, in that way you can incorporate certain found desecrating of Cardinal Gianfranco Ravasi?

.

Cardinal Timothy Dolan, He did not raise any question, for the simple fact that he was also present, and he posed smiling for pictures with Donatella Versace

Come May, Cardinal Timothy Dolan, Archbishop of New York, in whose canonical jurisdiction took place this irreverent parade, He did not make their voices heard expressing disagreement and indignation, promptly by sending a protest note to the Holy See? But for the simple fact that not only he himself was present, but it has even tried his hand at irony worthy of a drunken Irish eighteenth century emigrated to the New America to escape from a penal colony, stating that the increased asunder the miter on the head that pruning had given himself:

.

"The miter Did I paid I, I gave it back this morning … She was very nice. My auxiliary bishops were teasing me for this story but I told them: “Hey, you guys should not complain because the singer in exchange for courtesy volunteered to do some confirmations”» [see the statements set, WHO].

.

For years and years that I speak unnecessarily, I write and the public the great slaughter dell'omosessualismo within the Church, When he had to tell me that during one of our last conversations Cardinal Carlo Caffara shortly before his death:

.

"... this scourge has now assumed those in all respects are the characteristics of a real epidemic".

.

For my part I replied:

.

"Father Cardinal, as I wrote several times: the problem is dramatic and unfortunately now out of control. These subjects, inside the church, they have created a nourished and powerful lobby able to place their men, to determine appointments and ecclesiastical careers. But most of all, by homosexual priests, now we have moved to homosexual bishops. Because those who in the late sixties and early seventies capeggiavano within the seminars Gay pious confraternity, Today we find them bishops. And just come in key roles, first surround themselves with related parties. And shortly after, these subjects, we find them to manage the dioceses within the Episcopal curie, we find them in the apostolic nunciature and in the same departments of the Holy See.

.

the exhibition and its various organizers

This powerful and unstoppable lobby, It followed today more than ever unopposed to disseminate the worst of these elements, placing them at the Special Affairs of the Secretariat of State or taking them at the Pontifical Council for the New Evangelization, all because of what in the distant 2011 I had to define it as a kind of unstoppable "nubifrossing Universal erupted within the Church ".

.

Just in March 2013 however, the wind changed, these subjects have abandoned the lace, the golds, the silver and the rich and solemn vestments overnight, to clothe the poor and poverty, but continuing as before and worse than before, making dazzling careers and buying soft key posts, even though on them have been collected over the years files containing news to say the least disturbing for any priest to be promoted to episcopal dignity. And all those who yesterday, the appointment Episcopal, They were excluded especially grave moral reasons, Today are becoming bishops one after the other; all with the cross of iron vile neck and wooden pastoral in hand, committed to declare at every turn that "the poor are the priority of the Church".

.

The good Cardinal Carlo Caffara gave me reason not once but a thousand times, after that, even a month later, while I was preparing to return to the Bologna 18 September 2017 to visit again, after having had a long telephone conversation with him 5 September, the day after, in the late morning, he died of a heart attack.

.

I'd be tempted to say: it's better that way. Many other things were spared the, to him as to others, including this irreverent parade during which Donatella Versace, yield now a disfigured monster to excessive abuse of plastic surgery, before the maiden sacrilegious Cardinal Gianfranco Ravasi really figure as an authentic monument to male virility.

.

"No one deceive you in any way! Before that day will be a falling away and will be revealed the man of lawlessness, the son of perdition, the one who opposes and rises above every being who is called God or is an object of worship, up to sit in the temple of God, proclaiming himself to be God. Do not remember, when I was still with you, I told you these things? And now you know what prevents its manifestation, which will take place in his hour. The mystery of lawlessness is already in place, but it must be taken out of one who now restrains him. Only then it will be revealed the wicked and the Lord Jesus will overthrow with the breath of His mouth and destroy brightness of his coming, the unrighteous, whose coming will take place in the power of satan, with all sorts of portents, and signs and lying wonders, and with all wicked deception for those who perish; because they received not the love of the truth and so be saved. And for this God sends them a power of deception so that they believe the lie and thus all those who have not believed the truth are condemned., but had pleasure in unrighteousness " [Ii Ts 2, 3-12|.

.

The Island of Patmos, 11 May 2018

.

.

.

FELLINI FEDERICO, IN HIS FILM ROMA THE 1972, He WAS VERY FIRST ARRIVED …

.

.

.

«You will know the truth and the truth will set you free» [GV 8,32],
but bring, spread and defend the truth not only of
risks but also the costs. Help us supporting this Island
with your offers through the secure Paypal system:



or you can use the bank account:
They were IT 08 (J) 02008 32974 001436620930
in this case, send us an email warning, because the bank
It does not provide your email and we could not send you a
thanks [ isoladipatmos@gmail.com ]

.

.

.

.

.

Giovanni Cavalcoli
Of the Order of Preachers
Presbyter and Theologian

( Click on the name to read all its articles )
Father Giovanni

The senseless proposal of the German Bishops and why only Catholic may be admitted to Eucharistic Communion

- Church news -

THE INSENSE PROPOSAL OF THE GERMAN BISHOPS AND THE REASON FOR WHICH ONLY THE CATHOLIC CAN BE ADMITTED TO THE EUCHARISTIC COMMUNION

.

The hypothesis put forward by some bishops, that the Roman Pontiff may grant permission to Catholic ministers to give ordinarily, albeit only in some cases of mixed marriages, Communion to the non-Catholic party or to meet the desire of that party to receive Communion, it is an idea incompatible with what the Apostle says about the internal dispositions, moral and canonical necessary to receive Eucharistic Communion conveniently and fruitfully.

.

.

Author
Giovanni Cavalcoli, o.p.

.

.

PDF print format article

 

.

.

St. Thomas Aquinas in the grip of an apoplectic stroke start

A few days ago a letter from Cardinal Willem Jacobus Eijk was released, Arcivescovo di Utrecht, who explains why the Catholic Church cannot admit Protestants to Eucharistic Communion [Text of the letter WHO]. In this article I take up and develop the considerations of the Cardinal Primate of Holland starting from the conditions for accessing the Eucharistic Communion.

.

.

Eucharistic communion it is the maximum expression and the main food of communion with the Church of the Catholic faithful, who is that Christian who, among all the other separated brothers, enjoys full and perfect communion with the Catholic Church. Access to Eucharistic Communion therefore presupposes that the faithful have made a sufficient spiritual journey of preparation and initiation into the Eucharistic mystery, which is that thanks to which the believer reaches the most intimate communion with God and with the Church possible on this earth. Those who wish to approach the Eucharistic Communion, therefore he must have a right faith in the Eucharistic mystery; he must know with certainty Who is He who wishes to receive in his heart. He must believe that under the species of bread and wine the substances of the body and blood of the Lord are hidden, thanks to the words of the consecration. The body and blood of the Lord are offered by the priest at Holy Mass, in sacrifice of impetration, of satisfaction and praise to the Father on behalf of the Church.

.

The believer must know that in the Eucharist there is the total Christ, Head and mystical body, who is his Bride the Church. In the Eucharist, therefore all the good of the Church is contained, the source and culmination of his life, the foretaste and the pledge of future glory. All the mysteries of salvation are contained in the Eucharist, which it is therefore necessary to know and accept with faith, in order to achieve salvation. Of course, this mystery is so high and we are so low on this earth, that those of us can say that they feel truly worthy to receive the Eucharist? Because of this, before you receive it, we humbly proclaim, but hopefully: «O Lord, I am not worthy of You entering my house; but one word and I will be saved ". Thus the Eucharist is indeed a medicine, but it is above all what St. Augustine called the "food of the strong". In fact, it not only presupposes that the faithful are already in the grace of God, but it gives him a supplement of strength in the fight against sin and against Satan, under the patronage of Maria, type and model of the Church, Messianic and apocalyptic woman who alongside her Son, supports the Church in the fight against evil throughout history, until the final victory of the Parousia.

.

Although we can never feel fully worthy to eat the body of the Lord, however, St. Paul distinguishes a worthy way from an unworthy way of assuming the Eucharist [cf. The Cor 11,28], dependent on our will and therefore in our power.

.

San Tommaso Aquino, the Eucharistic Doctor, in commenting on the warnings that St. Paul gives in the above passage to those who wish to approach Communion, reminds us of the regrettable eventuality of one, who unworthily assumes the body of the Lord. This eventuality would occur in the case of one who assumed the Eucharist "not with a devoted mind" [1]. This "lack of devotion" [indevotio] - explains Aquinas [2] - «it can be a mortal sin, accompanied by the contempt of the sacrament ". This unworthiness - notes St. Thomas [3] - can arise from the "will to access the Eucharist in a state of mortal sin, which however is not removed from penance. This happens thanks to contrition, which takes away the will to sin, with the intention of confessing and satisfying, as for the remission of guilt and eternal punishment " [4]. In this way, the penitent obtains "reconciliation with the members of the Church" [5]. But if the sinner does not accept the sacrament of penance and does not reconcile with the Catholic Church, what is the meaning of his access to Communion?

.

St. Thomas specifies: «This sacrament is a spiritual nourishment. But he is not fed unless he is alive. And therefore it does not belong to sinners, who do not live in grace " [6]. Now, if - as Luther believes - the sacrament of penance and the works of penance are not necessary to be in grace, but the faith of being saved is enough, whereby the sinner remains in sin or obtains grace while remaining in sin [at the same time just and sinner], with which front he will dare to approach the unrepentant and unpurified Communion? Moreover, osserva l’Aquinate, "The Eucharist is the sacrament of charity and ecclesial unity. But given that the sinner is devoid of charity and is deservedly separated from ecclesial unity, access to the sacrament, commits a falsity in signifying a charity that does not possess » [7]. The heretic and schismatic have or live separated from unity, effect of charity which builds and sanctifies the Church.

.

THE PROTESTANTS MADE HIMSELF OF THE EUCHARIST

.

visit of the Supreme Pontiff Francis I to the Anglican Community of Rome in February 2017

We must remember that Luther and Calvin's rebellion against the Church it destroyed some fundamental points of doctrine and practice, like the Eucharist and other closely related truths of faith, such as the primacy of the Roman Pontiff and the Magisterium of the Church, the priesthood, The holy Mass, the Sacred Tradition, the sacrament of penance, good works, the veracity of concupiscence, and measure, the value of natural reason and free will.

.

So how would you like, da alcune parti, that these separated brothers and sisters can sincerely desire, legitimately and with full knowledge of the Communion or Communion can be given to them, when they do not believe at all or falsely in what it means and implies, and their separation from Rome was motivated precisely by the refusal of those points? Of course, some of them may be in good faith: but then it will not be for the Catholic minister to clarify things with them?

.

Of course, in the meantime the priest distributes Communion during the Mass, it can happen, without him knowing, that a non-Catholic or a false Catholic appears. It will be in good faith? It will be in bad faith? What can the minister know about it? Therefore he can and must give Communion quietly, entrusting them to the mercy of God. The faithful will answer before God, if he is at fault. Unless someone who the priest knows with certainty that he despises the Eucharist appears; in which case he must have the ready wisdom to drive him away with all circumspection, firmness and charity. But such cases are extremely unlikely, especially if the priest is known for his zeal for the Eucharist.

.

PASTORAL CAUTION OF THE CHURCH

.

the Supreme Pontiff Francis I receives the “blessing” by the Primate of the Anglican Community. The invalidity of episcopal and therefore priestly ordinations administered by the Anglicans, it was declared by the Supreme Pontiff Leo XIII with his Apostolic Letter Lett Cares the 1896 as they lack apostolic succession [text WHO, Trad.. Italian WHO]. What a blessing he is therefore receiving, the Roman Pontiff?

The sacraments are means of salvation in which man and God work together, therefore in their administration the Church always takes these two factors into account; but in the evolution of times and in the variety of human situations, That, with pastoral prudence, depending on how you feel better, now it promotes human action more, now gives more space to divine grace. In fact, it knows that, if in the work of salvation the contribution of the human forces of the intellect of will is ordinarily necessary, sometimes, as for example in children or babies or in embryos, they are not yet able to practice. But since God wants everyone's salvation and salvation is a gift of grace, God disposes that these little beings, still unable to exercise reason, be saved only by the intervention of grace. However, since grace acts ordinarily through the sacrament, from here arose the use of the Church to baptize children.

.

As for access to Communion, in the beginning of Christianity there was a long initiation, which ended with the declaration of the catechist that the catechumen, ordinarily adult, he was now fit to enter Communion. Ma San Pio X, as is known, he wanted the faithful to be children, albeit always prepared, could be admitted to the divine banquet.

.

VERY HIGH DIGNITY OF THE EUCHARISTIC COMMUNION

.

the Supreme Pontiff Francis I in Lund, in Sweden, during the celebrations of the five hundred years of the so-called Luther's Reformation, next to one Arcivescova covered with priestly vestments. This lady, conducive to abortion, euthanasia, genetic testing and marriage between same-sex couples, she is a declared lesbian, supporter of homosexualism and the theory of gender, as well as united in marriage with another woman

Communion is the summit and source of the whole life of the Church and the Catholic, source and summit of the Christian life, so who does not enjoy this fullness of communion, clearly he is in an interior condition which is disproportionate to the reception of the sacrament, that is, it lacks sufficient or suitable receptivity or availability to be able to conveniently assimilate a supernatural food, what is the Eucharistic bread, who, therefore, if he is hired with good dispositions, divinely nourishes the soul; but if these provisions are missing, and the subject still dares to take it, "Eat and drink" - as St. Paul says - "one's own condemnation" [The Cor 11, 29]. Indeed, communion with the Church is subject to different degrees of perfection, all of which are much higher, how much greater and more numerous are the elements of the Church which are made proper by the Christian. Thus it goes from a minimal degree, below which there is no visible communion, such as the condition of non-Christians or atheists, to a maximum degree, of a total communion, full and perfect, which is that of the Catholic. In between there are many intermediate degrees of imperfect and partial communion, more or less close to full communion, which are the degrees in which the separated brothers find themselves.

.

Let us take two examples of these lower degrees of communion: Eastern dissidents, the so-called "orthodox", e and Lutherans. If we wanted to compare the Roman Church or the See of Peter to the center of an ideal circle, which represents the surface or area or space of the Christian being, or the surface or area of ​​the visible Church, we could say that concentric circles are given around the center, that gradually, starting from a circle of minimum extension, more and more amps follow one another until they constitute the maximum circumference, the furthest from the center, circumference that represents the fullness of all that the Church contains in its perfection and constitutes it in its firm essence, immutabile ed incorruttibile, wanted and instituted by Christ, that essence and that integrity, that never, under the guidance of Peter and the Holy Spirit, can be deceived, alterata, polluted, diminuita, disintegrata, deducted, falsified or destroyed by the powers of hell. The said circumference represents the extreme boundary of the visible Church. Who is beyond this border, it would be entirely outside the visible Church, although, if he is honest and in good faith, it could belong to the invisible Church or - which is the same - to belong invisibly and unconsciously to the visible Church. Or the image of concentric circles could represent the different degrees of belonging to the Church in another way. The minimum circle, as close to the center, that is, to the See of Peter, it would represent the fullness of ecclesial communion. Ma, as we move on to circles increasingly wide and far from the center, we would have the decreasing degrees of lesser belonging, proper to separate brothers, until, reached the maximum circle, we would have the minimum membership, beyond which one is outside the visible Church.

.

EUCHARISTIC COMMUNION IS CONNECTED TO FULL MEMBERSHIP TO THE CHURCH

.

the Supreme Pontiff Francis I receives in audience a group of so-called bishop Lutheran from Finland

Now, by the same will of the Lord, full membership in the Church requires a series of requirements and conditions, missing even one of them, nobody can be in full communion, so he can't be saved, for the fact that salvation is obtained by accepting all the truths of faith and all the means of salvation, just as a living organism lives only if all the vital organs work in it. Which does not prevent divine mercy from saving even those who, without fault, if they were not to say at a lower level of communion, but even totally outside the visible boundaries of the Church, up to those who, as the Council says [The light, 16], had not even come to an explicit knowledge of God, which, however it does not mean atheism, as Rahner erroneously believes, for what sense does it make that an atheist consciously and voluntarily desires heaven, which consists in the vision of God?

.

As has already been pointed out, the question of Communion to Protestants is very different from that of the Orthodox, although in both cases there is a lack of full communion with the Church in the separated brother under the guidance of the Roman Pontiff, guarantor of the unity of the Church, communion that gives meaning, authenticity and meaning to the Eucharistic Communion, which in turn builds this unity, Eucharistic communion which is therefore precisely the sacrament of unity and charity towards God and with our brothers and sisters, as we saw in St. Thomas Aquinas. So if the Orthodox Churches have preserved the element of apostolicity and therefore the Seven Sacraments, unfortunately, the Protestant communities rejected and lost it and thereby abolished the sacraments or at least, although they continue to speak of "sacrament" for Baptism and for the Supper, they have lost their authentic meaning, for for them the sacrament does not produce the grace which is signified by the sacramental formula, but this simply merely announces that grace is already present.

.

Other sacraments, like Baptism and Marriage, they do not represent ecclesial unity as much as the Eucharist represents it. Because of this, the Church has no difficulty in recognizing the Baptism given by the Protestants or the Orthodox. Similarly, there is a liturgical-canonical legislation relating to mixed marriages. Ecumenical activity encompasses vast sectors of dogmatics and morals, which are Christian values ​​common to Catholics and non-Catholics. But the persistent presence of heresies in the doctrines of the separated brothers still prevents the Communication in the sacred, which requires the total integrity of the faith, because by its essence, represents the maximum expression of this integrity, lacking which, put this communicatio it would be fiction, desecration and sacrilege.

.

The same brothers separated serious and honest they are the first to reject such a play, since they were born and were characterized precisely by the clear and conscious refusal of those conditions which make the practice of Eucharistic Communion possible. Because of this, Canon Law, when he grants Communion in special cases to the "willing" non-Catholic, comes to say that he can receive it only in so far, at least implicitly or intentionally, he wants to become a Catholic.

.

A SENSE PROPOSAL

.

the Supreme Pontiff Francis I, visiting the Evangelical Community of Rome in November 2015, offers a glass as a gift

The hypothesis put forward by some bishops, that the Pope may grant permission to Catholic ministers to give ordinarily, albeit only in some cases of mixed marriages, Communion to the non-Catholic party or to meet the desire of that party to receive Communion, it is an idea incompatible with what the Apostle says about the internal dispositions, moral and canonical necessary to receive Eucharistic Communion in a convenient and fruitful way. Dad, as universal Pastor of the Church, he certainly has the power to legislate and regulate the exercise of the Eucharistic cult, but always within the context of the intangible divine right. Christ, indeed, giving Peter the power to "tie and untie" [Mt 16, 19], granted him ample discretion and considerable legislative power regarding the particular and changing ways of administering the Sacrament of the Eucharist, according to circumstances of time, of place and people; but of course always in the context of nature, conditions, the essential and unchangeable purposes and prerequisites of the administration and reception of the Sacrament itself. Which means that the Pope exercises this power as universal Pastor of the Catholic Church and therefore towards all and only the Catholic faithful. Obviously it does not exercise jurisdictional power over those Christians who, for different reasons, in various forms or degrees, in the past they have escaped this pastoral and juridical guide or because of schisms or heresies, even if this does not prevent him from establishing ecumenical agreements or establishing special agreements with brothers separated for particular circumstances, pastoral opportunities or needs, and precisely also within the administration of the Eucharist, without, however, this should not cause scandal or prejudice to respect for the sacrament and the faith that justifies its existence.

.

The reasons that are put forward for the granting of Communion to non-Catholics they are completely inconsistent and pretentious. In fact, we would like to invoke the ecclesial practice of mercy and hospitality. Now, it must be said that these virtues, though so precious in themselves, in this case they have nothing to do with it and instead it is necessary to invoke the virtues of discernment and prudence, which enable the minister to verify whether the applicant is "well disposed", as canon law states [Can. 844 § 3].

.

THE PROVISIONS OF CANONIC LAW

.

the Supreme Pontiff Francis I visiting the Lutheran Community of Turin in June 2015, receives a free copy of the Bible translated by Martin Luther

To about, Canon Law states that "Catholic ministers licitly administer the sacrament of the Eucharist to members of the Eastern Churches, if they ask for it spontaneously and are well disposed; this also applies to members of other Churches, which, in the judgment of the Apostolic See, relative to the sacrament in question, they are in the same condition as the aforementioned Eastern Churches " [Can. 844 § 3]. Again read the Law: "If there is danger of death or if, the diocesan Bishop or the Episcopal Conference, urgesse other grave necessity, Catholic ministers lawfully administer the sacrament of the Eucharist to other Christians as well, who have no full communion with the Catholic Church, who cannot access the minister of their own community and ask for it spontaneously, provided they manifest the Catholic faith about this sacrament and are well disposed " [Can. 844 § 4].

.

What does "well disposed" mean? It is equivalent to saying, as St. Paul warns, "In a worthy way" [The Cor 11, 27]. Which means, first of all knowing how to "recognize the body of the Lord" [The Cor 11,29], that is, knowing how to see, with the eye of faith, that the consecrated host looks like bread, but it is not: It is the body of the Lord. But also Paul says that, one must "have examined himself" [v. 28], that is, to have verified that we are in God's grace, convinced of all truths of faith, guilt-free, animated by charity, in communion with the Church and the Pope, eager for holiness. Now, not all of these conditions are present in separate brothers.

.

From the Canons of Law, however, it appears that the exclusion of separate brothers by Communion it is not to be understood in an absolute way. In particularly serious and urgent cases, if I'm well disposed, that is, if they accept the Catholic faith, they can receive Communion. But this is equivalent to saying: "If they convert to Catholicism", since it is clear that if instead they conscientiously and voluntarily conserve the heretical or schismatic elements which are incompatible with the Communion, which requires full communion with the Catholic Church, they cannot be in communion with God.

.

AN UNPROPRIATE ATTITUDE

.

… but finally the truth is realized, large and authentic MISTERO DELLA FEDE: the pedicure ritual to the Ladies at the Mass of the Lord's Supper, when the universal Church remembers the institution of the Eucharist and the ministerial priesthood during Holy Week

The desire of the Protestants to receive the Eucharist, it does not seem dictated by authentically spiritual motivations, because otherwise they would accompany that desire with that of converting to Catholicism, in which only the Eucharist can be understood and lived; but it seems dictated by the purely psychological need not to feel discriminated against by Catholics, from a purely emotional need to share and feel welcomed, and from a confusing and easy-going idea of ​​ecumenism, which is made up only of a pleasant enjoyment of life together, apart from matters relating to the true and false in faith.

.

The Christian dynamic of a mixed marriage it is certainly delicate and requires prudent and comprehensive pastoral attention. The couple are called to live intensely the common Christian values ​​that have remained in Catholics and Protestants. As the Second Vatican Council prescribes in Reintegratio [n.3], the Catholic part performs a guiding function towards the fullness of belonging to the Catholic Church, in full respect of the values ​​of Protestantism. Eucharistic Communion is a goal for the Protestant side, but which must be achieved by fulfilling the necessary conditions, which require full entry into the Catholic Church.

.

Varazze, 10 May 2018

.

.

NOTE

[1] Commentary on I Cor 11, 27-29, in You do the Pauli Lectura, vol.I, reading 7, n.689, Marietti, Torino 1953, p.363.

[2] Ibid.

[3] Ibid.

[4] Ibid., pp.363-364.

[5] Ibid.

[6] Ibid.

[7] Ibid.

.

.
.
«You will know the truth and the truth will set you free» [GV 8,32],
but bring, spread and defend the truth not only of
risks but also the costs. Help us supporting this Island
with your offers through the secure Paypal system:



or you can use the bank account:
They were IT 08 (J) 02008 32974 001436620930
in this case, send us an email warning, because the bank
It does not provide your email and we could not send you a
thanks [ isoladipatmos@gmail.com ]

.

.

.

.

.

Letter of the Cardinal Primate of the Netherlands on the question of Eucharistic communion to Protestants proposed by the majority of the German Bishops

—Fidei defender —

LETTER OF CARDINAL PRIMATE DUTCH TO THE QUESTION OF THE MASS COMMUNION TO THE PROTESTANT MAJORITY PROPOSAL FROM THE BISHOPS OF GERMANY

.

.

.

The German Bishops' Conference It voted overwhelmingly in favor of directives imply that a Protestant married to a Catholic can receive the Eucharist after satisfying a number of conditions: He shall have completed an examination of conscience with a priest or another person with pastoral responsibility; He must have affirmed the faith of the Catholic Church, in addition to having "wished to put an end to serious spiritual hardships and must have a" desire to satisfy the longing for the Eucharist ".

.

.

Seven members of the German Bishops' Conference They voted against these guidelines and asked the opinion of some departments of the Roman Curia. The consequence has been to send a delegation of the German Bishops' Conference, who spoke in Rome with a delegation of the Roman Curia, including the prefect of the Congregation for the Doctrine of Faith.

.

The answer of the Holy Father, given by the Prefect of the Congregation for the Doctrine of the Faith to the delegation of the German Conference, namely that the Conference should discuss new drafts and groped to reach a unanimous result, if possible, It is completely incomprehensible. The doctrine and practice of the Church concerning the administration of the Sacrament of the Eucharist to Protestants are perfectly clear. The Code of Canon Law says about it:

.

"If there is danger of death or if, the diocesan Bishop or the Episcopal Conference, urgesse other grave necessity, Catholic ministers may lawfully administer the same sacraments to other Christians who do not have full communion with the Catholic Church, which can not access the minister of their own community and ask them spontaneously, provided that manifest, these sacraments, the Catholic faith and are properly disposed " [Code of Canon Law, can. 844 § 4; Catechism of the Catholic Church n. 1400].

.

This therefore concerns only emergency cases, especially where it is a danger of death.

.

.

The inter-communion is, in principle, only possible with Orthodox Christians, because the Oriental Churches, although not in full communion with the Catholic Church, They have true sacraments and above all, by virtue of apostolic succession, a valid priesthood and Eucharist [Catechism of the Church Catolica n. 1400, Code of Canon Law, can. 844, § 3]. Their faith in the priesthood, Eucharist and also in the Sacrament of Penance is equal to that of the Catholic Church.

.

.

Instead, Protestants do not share the belief in the priesthood and the Eucharist. Most German Protestants are Lutheran. The Lutherans believe in consubstantiation, which implies the belief that, in addition to the body and blood of Christ are really present also the bread and wine, in the moment in which they are received. If someone receives the bread and wine without believing this, the Body and Blood of Christ are not really present. Outside this time of receipt, There remain only the bread and wine and are not present the body and blood of Christ.

.

.

Obviously, the Lutheran doctrine of consubstantiation differs essentially from that of the Catholic transubstantiation which implies faith that what is received under the figures of the bread and wine, even if he administered to someone who does not believe in transubstantiation and even outside the administration time, remain the Body and Blood of Christ because we are no longer the substance of bread and wine.

.

.

For these essential differences should not administer communion to a Protestant, although married to a Catholic, because the Protestant does not live in full communion with the Catholic Church and, therefore, He does not explicitly share faith in the Eucharist. The differences between the belief in transubstantiation consubstantiation and that are so big that you really must demand that someone who wants to receive communion explicitly and formally enter into full communion with the Catholic Church (except in a case of danger of death) and confirm this explicitly to accept the faith of the Catholic Church, including the Eucharist. An examination of conscience with a priest or another person with pastoral responsibility does not give sufficient guarantees that the person involved really accept the faith of the Church. accepting, the person can still do only one thing: enter into full communion with the Catholic Church.

.

.

The drafts for the guidelines of the German Bishops' Conference They suggest that this is just a few cases of Protestants, married to Catholics, they would like to receive communion, making use of these directives. However, experience shows that in practice these numbers usually become larger. Protestants, married a Catholic, seeing other Protestant married to a Catholic to receive communion, They think they can do the same. And in the end even unmarried Protestant and Catholics will want to receive it. The overall experience with this type of regulations shows that the criteria will spread rapidly.

.

.

Now the Holy Father informed the delegation of the German Bishops' Conference that will discuss new drafts for a pastoral document on the administration of Communion, among other things, and groped to find unanimity. Unanimity on what? Assuming that all members of the German Bishops' Conference, after having discussed again, decide unanimously that one can administer communion to the Protestant married to a Catholic (This does not happen), this - despite being contrary to what the Code of Canon Law and the Catechism of the Catholic Church say about it - will become the new practice in the Catholic Church in Germany? The practice of the Catholic Church, founded on his faith, is determined and you do not change statistically when a majority of the Bishops' Conference votes in favor of this, even making it unanimously.

.

.

What say the Code of Canon Law and the Catechism of the Catholic Church They should have been the reaction of the Holy Father, as the successor of St. Peter, is "the both of the multitude of the faithful perpetual and visible source and foundation of the unity both of the bishops' [cf. The light n. 23]. The Holy Father would have to give to the delegation of the German Bishops Conference of clear guidelines, based on sound doctrine and practice of the Church. So he should also answer the Lutheran woman who asked him 15 November 2015 if he could receive communion with his Catholic spouse: this is not acceptable, instead of suggesting that she could receive communion according to his being baptized, according to his conscience. Renouncing to clarify, It creates great confusion among the faithful and endangers the unity of the Church. They do so even the cardinal publicly offering to bless same-sex relationships, which is diametrically opposed to the doctrine of the Church, based on Sacred Scripture, namely that marriage, in the order of creation, It exists only between a man and a woman.

.

.

Noting that the bishops and especially the successor of Peter missing in the hold and transmit faithfully and drives the deposit of faith, contained in Sacred Tradition and Sacred Scripture, I can not think Article 675 of the Catechism of the Catholic Church:

.

"Before the coming of Christ, the Church must pass through a final trial that will shake the faith of many believers. The persecution that accompanies her pilgrimage on earth will unveil “mystery of iniquity” in the form of a religious deception offering men an apparent solution to their problems, at the price of apostasy from the truth ".

.

X Willem Jacobus Card. Eijk

Metropolitan Archbishop of Utrecht

Primate of the Church of Holland

.

.

.

.

.