The Supreme Pontiff at high altitude: "Martin Lutero was smart». Certain, as it was also Jack the Ripper



The famous serial killer known as Jack the Ripper was definitely smarter, is something proved by the fact that the best of the police Scotland Yard He was never able to find out who he was and still his identity is shrouded in mystery. While on his intelligence could be discussed, analyzing it from another angle. So how you should argue that it is not really intelligent Christians fall into heresy and destroy the Church, whereby, as it was obvious, Luther was not able to give any intelligent and plausible justification for the damage he has done.



John Cavalcoli, o.p.



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The famous serial killer known as Jack the Ripper was definitely smarter, is something proved by the fact that the best of the police Scotland Yard was never able to find out who …

In one of our private talks, Father Ariel S. Levi Gualdo returned to express his belief: "It seems that the Pope tends to give the best of themselves by plane, at high altitude, speaking to reporters'. That said expressed his other personal theories related to "brain oxygenation", on which overfly. Indeed, it was at high altitude, interviewed by a journalist during the return trip from Armenia, The Holy Father expressed arm some of his personal views on Luther, without any magisterial value, certainly some considerable, other quite questionable, because of conflicting with what the Magisterium of the Church has already expressed on Luther, especially with Leo X and the Council of Trent [the Holy Father's answer is recorded WHO by the minute 30,53 — N.d.R. In this movie you note to the right the face of Father Federico Lombardi s.j. that the question asked by the journalist to the Holy Father "... it is not the time to withdraw the excommunication of Martin Lutero ', starts to smile. And then, when the answer of the Holy Father, until it is diverted a shot by him, his face and taut like a bowstring. On the other hand, in the world of image, in which the Church has wanted to enter to spur beaten and often with reckless abandon, the images speak, inevitably the pictures speak].

Jack the Ripper hunt for victims …

This does not mean that the idea of ​​the Church of Luther He stops at those famous sixteenth century interventions, containing judgments that do not go corretti, but integrated, using the judging criteria provided Vatican Council II and taking into account the results of the ecumenism, as the Joint Declaration on the Doctrine of Justification, published by Pontifical Council for Promoting Christian Unity, of 31 October 1999, which, moreover, Remember, it is simply an advisory body of the Holy See, which as such does magisterium [1], just to be clear.

Before commenting on the words of the Pope, I think it is good to admit a short presentation of the the question. In the enterprise Luther play two key factors, characteristic of the Augustinian spirituality: the problem of their personal relationship with God and the care of the good of the Church. But while Augustine was able to put it as the cornerstone of his spirituality love and contempt, Luther was always tempted by 'Love of up to contempt. He thus sought the solution not in charity, but in his fiducial faith: Dio mi salva nonostante il mio peccato. St. Augustine would say: vis Fugere Deo? Fuge in Deum! In Luther instead faith in God takes the place of God's love.

These themes adding a strong attraction to the Christ of St. Paolo Apostolo who "gave himself for me" [Maybe 2,20], This theme dear, the whole medieval spirituality, especially the Franciscan and Dominican.

Jack the Ripper hunt for victims …

Luther, initially plagued, annoyed, distressed and frightened by an exaggerated consciousness of their sins and of its fragility, excessive need for perfection and the idea of ​​a God inexorably severe, angry with him and threatening, He believed to solve his unbearable inner drama with the famous doctrine of fiducial faith, the forensic justification, for which he adamantly convinced all my life that God did not take account of his sins and save him, at only condition that he believed this, without worrying about the sins, that would always be forgiven anyway. It was in essence an inability to peacefully practice the sacrament of penance, that he appeared to be torture, humiliation and a pointless exercise, because of its proud perfectionism, for which he could not stand accused of having always the same sins.

Luther believed that the fiducial faith It was an act of great humility before God, as he acknowledged sinner, He asserted the futility and even the impossibility of good works, and became convinced that the work of justification God "merciful" did everything, while he had nothing to do, so he could safely continue to sin, which in any case could not help but, given that the permanent confused trend to sin - "lust" - with sin. For this, he decided to stop confession, because he was convinced to be always in grace, although always he immersed - as he thought - in mortal sin. But true humility is to recognize that good works are dutiful, possible and necessary, although not enough, and together with the consequent merits they are gifts from God.

Jack the Ripper hunt for victims …

The great drama of Luther, It had not yet begun, because he, especially as a religious and a priest, and also for a natural opening of his soul - his father wanted to direct it advocacy -, not only felt the need to care for their salvation, but also that of others and the good of the Church. And in fact his superiors in the Order immediately noticed these attitudes and soon entrusted him with numerous assignments, especially the teaching of theology.

The idea of fiducial faith Luther, however, regarded as being based on humility and trust in God's mercy, aveva messo tali radici nel suo animo sottilmente superbo [2], he supported it as if it were true Word of God and the discovery of the true Gospel.

Luther had a very active and energetic character, generous but also authoritarian, capable of great efforts and hard work in external works, in weak while in the domain of the passions. La sua ben nota tesi dell’inutilità delle “opere” non va intesa in senso quietistico, fece eat Molinos, but it refers to the rejection of the ascetic discipline, all'occuparsi not the good of others, where Luther however many expenses energies and he knew gather collaborators and followers. Hence his reformer intent, Although this activism and zeal often harsh and violent was not born, as opposed to St. Augustine and all true reformers, by an ardent charity Divina, then an authentic supernatural motivation - what St. Caterina da Siena called "ardent desire" -, but its exceptional natural dynamism and her conviction of being justified by the fiducial faith.

historical archive forensic image: The victims of Jack the Ripper

So it was not true brotherly love, that flows from divine charity, o di vero servizio a Dio e al prossimo, but - probably without you noticing it -, the need or urge to self-assertion and domination over others. And so the above arbitrary and presumptuous idea of ​​being justified caused him excessive self-confidence and the stubborn belief that God was always in him and with him, so as to have at a certain point the boldness, of, heretic, to accuse of heresy Pope Leo X who had "dared" to censor. In this way Luther it appropriated to itself that infallibility in interpreting Scripture, that Christ gave to Peter; and how well you understand, this, It has nothing to do with humility.

The tragic turning point in Luther's life It is when he breaks with the pope on the question of justification, around 1518-19. Until then he accepts the Church in her divine essence and, with the famous 95 thesis of 1517, It is moved by the intention to reform, free it from the mundane, purify, find the original Gospel, remove encrustations and weighting, unnecessary elements and barriers, correct costumes, fight the vices, increase the virtues and the study of God's Word, forming consciences, revive their enthusiasm and fervor. Some of the ideas of this period Luther would have been taken up by the reform initiated by the Second Vatican Council, but obviously in completely different ways and doctrinal and pastoral terms.

historical portrait of Martin Lutero

But when the Pope condemned his idea of ​​justification with the famous bull Arise, O of 1520, explodes in Luther a real rage against the Pope and in general against the Magisterium of the Church, that from now on he feels as high imposter, falsifier of the Gospel, oppressor of the freedom of the Christian and the Church, Demon servo.

The idea of ​​reforming the Church turns into destruction of the Church: Luther lost the perception of what can be changed and what must be preserved and begins to remove or change essentials. Note that now his application to fund a vaunted vaunted or instance of truth, and not only and not primarily a simple reform of morals or institutions. He knows and has discovered or rediscovered, against the Pope lies, how I interpret Scripture, what is the true teaching of St. Paul, What is faith, what is the true gospel, as gains salvation, What is the Church.

Until the 1517 Luther accepts the truth of the Church and just wants to reform. From 1520, he begins to demolish the Church, He thinks he knows what the true Church. No more re-form, ma one-way. It was the beginning of the catastrophe. For this we should go very cautious - how many times we have explained in numerous articles on this our Island of Patmos -, to call, Luther and the Lutheran "reform".

the great gash Luther the Ripper

Considering himself finally free the Magisterium of the control of the indisputable interpreter Church of Revelation, directly inspired by the Holy Spirit, Luther ends up becoming a hotbed of heresies and enormities were followed him, one behind the other, for the rest of his life, like a raging torrent, incontrando notevole successo fino ai nostri giorni. I am not here to list them, so they are known from five centuries. Among the Lutherans, Some errors have been corrected, others have worsened. It is, however, pleased that, Also as a result of the ecumenical activities, a passage from Luther, accostate da alcuni esegeti cattolici [3] more carefully critical, they showed, the wretched beyond expression, their intention Orthodox.

Wanting to make a balance of the so-called "reform" Lutheran, we leave to God's judgment on the private intentions of Luther and according to its rather explicit and stated intentions, according to what is in fact achieved Luther, according to the results of his "reform", according to the judgment of the Church and of history, outside of every servile fanaticism and any reprehensible demonization, to give an overall assessment of the work of Luther, just a few simple indisputable considerations accessible to all, to say with confidence, serene soul and responsible - and this is the most favorable judgment that can be given - that his "reform" has done more harm than good.

the victim of Luther the Ripper: Church Unity

First consideration. We call it "reformer"? Facciamolo pure, but not without taking into account the contrasting character of Luther with the true saints reformers, which produced saints, many canonized by the Church. Tanto per fare alcuni nomi noti a tutti: San Benedetto da Norcia, Gregorio VII, San Pier Damiani, St. Bernard of Clairvaux, Innocent III, San Francesco d’Assisi, San Domenico di Guzmán, St. Caterina da Siena, il Servo di Dio Gerolamo Savonarola, Sant’Ignazio di Loyola. Per seguire con la grande Riforma operata dal Concilio di Trento in una stagione che è stata un grande fiorire di santi: Santa Teresa d’Avila, San Pio V, San Carlo Borromeo. Per seguire con i riformatori contemporanei: St. Pius X, St. John XXIII, la Riforma del Concilio Vaticano II che ha dato a sua volta vita a numerosi santi: Blessed Paul VI, St. John Paul II, St. Pio of Pietrelcina, San Josemaria Escrivà de Balaguer, Santa Teresa di CalcuttaSono tutti confronti illuminanti che non hanno bisogno di commenti.

Seconda considerazione. Se c’è voluto il Concilio di Trento per rimediare alla “riforma” di Lutero, vuol dire che qualcosa non ha funzionato. Basti pensare alle guerre di religione ed alla tragica divisione religiosa dell’Europa. La riforma tridentina ha prodotto frutti immensi di santità. Quale santità ha prodotto invece quella luterana?

il Concilio Vaticano II ha riconosciuto che alcune istanze di Lutero potevano essere valide, ma non ha mai negata la portata di tutti i suoi elementi altamente negativi e dannosi

Terza considerazione. Il Concilio Vaticano II ha promosso il riconoscimento degli aspetti validi della riforma di Lutero, senza ignorare però quelli negativi. I fratelli protestanti in dialogo, ne stanno tenendo conto?

The Holy Father, con parole che hanno fatto il giro del mondo, he has declared:

«Io credo che le intenzioni di Martin Lutero non fossero sbagliate: era un riformatore».

Credo che giudicare delle intenzioni non è facile, ma in certi casi può essere possibile ed utile, soprattutto quando si tratta di valutare il pensiero e l’azione di personaggi famosi, molto studiati, che ci hanno lasciato molte testimonianze e molti documenti Ma questo è proprio il caso di Lutero, benché nella sua condotta e nei suoi scritti si trovino contraddizioni, oscurità ed ambiguità. Le intenzioni intime, morals, al limite sono note solo a Dio che può leggere la coscienza dell’uomo, ed all’interessato. Esistono però intenzioni comunicabili di un autore, che appaiono dalla loro espressione linguistica e comportamentale. Su questo piano non è storicamente vero dire che tutte le intenzioni di Lutero fossero giuste, perché le sue parole ed i suoi comportamenti provano invece l’esatto contrario. Tanto per fare alcuni esempi: non fu giusto l’intento di separarsi dalla Chiesa Romana. Non fu giusto l’intento di abolire il papato. Non fu giusto l’intento di abolire la gerarchia. It was not just the intention to abolish the Magisterium of the Church. It was not just the intent to abolish the Mass and the Sacraments. It was not just the intention to abolish the Eucharistic adoration. It was not just the intention to abolish the cult of the saints. It was not just the intent to abolish the religious life. And with everything, It is very important to note that Luther did not destroy the church completely; otherwise it would not be a heretic, but an apostate. Thus, in Lutheranism, were the fundamental dogmas of the faith: One God, the creation, providence, l’uomo immagine di Dio, gli angeli, il dogma trinitario, the Incarnation, Redemption. E assieme a questa “memoria” è rimasta anche la struttura fondamentale della Chiesa: baptism, la grazia di Cristo, the salvation, il popolo di Dio, i ministri, writing, il profetismo, i carismi dello Spirito, prayer, la Cena del Signore, l’etica cristiana. Tutti questi valori sono alla base dei rapporti ecumenici.

The Holy Father he has declared:

«Forse alcuni metodi non erano giusti, ma in quel tempo vediamo che la Chiesa non era proprio un modello da imitare: c’era corruzione nella Chiesa, c’era mondanità, c’era attaccamento ai soldi e al potere. And for this he protested ".

Luther ripped through the Unity of the Church …

Perhaps it should be well noted that it is not only unjust methods, but also the goals and unjust or wrong content, such as those described above, who turned “reform” in destruction, a heresy that has created a dramatic schism.

The Holy Father followed by saying:

"He was smart, and has taken a step forward justifying why did this. And today Lutherans and Catholics, with all Protestants, siamo d’accordo sulla dottrina della giustificazione: su questo punto tanto importante lui non aveva sbagliato. Lui ha fatto una “medicina” per la Chiesa».

The famous serial killer noto come Jack lo Squartatore era sicuramente intelligente, is something proved by the fact that the best of the police Scotland Yard He was never able to find out who he was and still his identity is shrouded in mystery. While on his intelligence could be discussed, analyzing it from another angle. So how you should argue that it is not really intelligent Christians fall into heresy and destroy the Church, whereby, as it was obvious, Luther was not able to give any intelligent and plausible justification for the damage he has done. La vera intelligenza, è frutto dell’umiltà. The heretic, di solito, è una persona intelligente, ma superba e manca di carità. Egli non ascolta l’avvertimento di San Paolo: «La scienza gonfia. La carità edifica» [I Co 8,2]. L’intelletto ci vuole, but, come dice Dante, dev’essere un «intelletto d’amore». At last, se davvero Lutero ha fatto una “medicina”, come mai allora, the Council of Trent, l’ha sostituita con un’altra? In the event to: quale delle due medicine è quella giusta?

il Romano Pontefice a Lund (Svezia) per la celebrazione del 500 years of “reform” by Luther, abbraccia al termine di una liturgia una Gentile Signora mascherata da “arcivescova” e come tale rivestita delle insegne sacerdotali. In un mondo che vive spesso di immagini, viene da domandarsi: una simile immagine d’impatto, era proprio necessaria? E se necessaria, a che cosa, è stata necessaria?

The Holy Father infine conclude:

«Oggi il dialogo è molto buono e quel documento sulla giustificazione credo che sia uno dei documenti ecumenici più ricchi, più ricchi e più profondi […] Ci sono divisioni, ma dipendono anche dalle Chiese».

Del documento sulla giustificazione ho già parlato sopra. In esso bisogna distinguere da una parte le divisioni between le Chiese che toccano la charity ; other, la divisione o separazione dei luterani from Chiesa cattolica, as, questa seconda, tocca molto a fondo la verità, la fede e il dogma.


Varazze, 23 October 2016



[1] Ne ho fatto un recente commento nel mio articolo «Il concetto di giustificazione in Lutero», July 2017, see WHO.

[2] Lutero stesso, qui eco della saggezza agostiniana, dice che esiste un orgoglio nascostissimo nel nostro animo. Cf il Salmo 19,14: “Dall’orgoglio nascosto salva il tuo servo”. Il problema della salvezza è tutto qui. Purtroppo Lutero cadde in quell’orgoglio, del quale aveva un eccessivo timore.

[3] See for example,: J.Lortz – E.Iserloh, Storia della Riforma, Società Editrice Il Mulino, Bologna 1990.



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3 thoughts on "The Supreme Pontiff at high altitude: "Martin Lutero was smart». Certain, as it was also Jack the Ripper

  1. EH! Le cose bisogna dire come stanno. Riassunto molto chiaro e conciso. Possibile che il Papa non sappia queste cose che anche il credente poco informato puofacilmente apprendere e studiare da solo? For example, in un recentissimo documentario della BBC sulla riforma (vista come positivamente attiva contro l’orco rappresentato dalla Chiesa cattolica “….che comandava tutti gli aspetti della vita sociale del tempo….” come se la Chiesa sia fatta da persone non del proprio tempo, e la società non abbia spessodevoti miscredenti” , come dice Padre Ariel) uno studioso tedesco ha detto tranquillamente che la parola “one” in “sola fidenella traduzione del Vangelo di Lutero non esiste in nessun testo biblico precedente. And’ una pura invenzione. Una goccia di verità in un mare di sproloqui di un presentatore televisivo e professore di storia che una veloce ricerca mi ha poi rivelato convivesse da decenni con il suo partner omesessuale. E te pareva.

  2. Come scrissi tempo fa, Papa Francesco è un grande ammiratore di Dostoevskij, e nell’opera dello scrittore russo il male e il bene sono spesso concepiti come le due facce di una stessa realtà, cosicché capita che il grande criminale conviva potenzialmente col santo nella stessa persona. It '- per me – una grande sciocchezza, che peraltro è piuttosto diffusa anche nella cultura cattolica, ma che Dostoevskij, grandissimo scrittore, tratta in maniera così fine e profonda da riuscire a spacciarla per vera. Non sto parlando qui del caso del “grande peccatore” che diventa “santo”, sul quale peraltro si indulge spesso in maniera caricaturale. S. Augustine, eg, non fu mai propriamente un “grande peccatore” nel senso comune del termine, ma uno che visse un periodo giovanile di mondanità sentendone progressivamente tutto il peso e la vanità, periodo sul quale altri avrebbero fatto spallucce. Né dobbiamo immaginare, in my opinion, che Saulo quando “perseguitava” i cristiani si lasciasse andare alla crudeltà, o che nel vivere quotidiano non tradisse già i segni della magnanimità di S. Paul.

    Therefore, non è solo “politica” o sapiente e caritatevole gesuitismo quello che gli mette in bocca giudizi assurdamente lusinghieri su Lutero (o su altri sciagurati personaggi) ma un tratto della sua personalità che gli rende arduo disingannarsi e che lo induce alla faciloneria. Così si spiega anche quel dare per scontato che Lutero fosse, almeno all’inizio, in buona fede nelle sue critiche alla Chiesa: ma tutti gli indizi ci dicono il contrario, e cioè che fin dall’inizio, invece – forse oscuramente e mentendo perfino a se stesso, giacché c’era qualcosa di morboso in lui – Lutero stesse posando le fondamenta della sua grande “auto-giustificazione”, la quale magari sarebbe rimasta sepolta fra le pieghe della storia se non fosse diventata strumento di poteri mondani che la fecero deflagrare. Così si spiegano anche certi suoi gesti teatrali verso quel “prossimo” che oggi il politicamente corretto chiama “altro”, sia esso il migrante, il protestante, il musulmano, l’ateo; gesti che però finiscono – al di là delle sue intenzioni – a fare della misericordia una rappresentazione nella quale il ruolo più importante lo gioca la gratificazione mondana.

  3. Penso sia utile far conoscere agli amici frequentatori dell’Isola l’ultima fatica letteraria di Padre Giovanni Cavalcoli, un saggio di 36 pagine intitolatoContro Lutero, perché non dobbiamo morire protestantidisponibile su:

    Il vaticanista Tosatti recensisce il saggio sul suo blog:

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