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

/14 Comments/in /by

- 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 ]

.

.

.

.

.

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

/in /by

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

/2 Comments/in /by

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.

 

.

.

.

.