From the flight of the hornet to the millstone tied to the neck

26 September 2021/1 Comment/in Homiletics/by Father Gabriele

- homiletics -

Homiletics of the Fathers of The Island of Patmos

FROM THE FLIGHT OF THE CALABRONE TO THE MILL TIE TO THE NECK

The wing structure of the hornet, in relation to its weight, it is not suitable for flying, But he does not know and flies anyway". The hornet, according to this legend, flies according to a mysterious force. That he doesn't know he owns.

Author:
Gabriele Giordano M. Scardocci, o.p.

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Meditation on the Holy Gospel of the XXVI Sunday of ordinary time

Dear Brothers and Sisters,

the famous physicist Albert Einsten explained that “The wing structure of the hornet, in relation to its weight, it is not suitable for flying, But he does not know and flies anyway". Saccording to this theory, the hornet flies according to a mysterious force. That he doesn't know he owns. This story helps me introduce the today's readings on this XXVI Sunday of ordinary time.

Each of us receives the power of grace from God. Even if we are weak and far from God, he always offers us the gift of being in communion with him. We see:

During that time, John said to Jesus:

«Maestro, we saw someone casting out demons in your name and we wanted to stop him, because he didn't follow us ".

But Jesus said:

“Don't stop him, because there is no one who works a miracle in my name and can immediately speak ill of me: whoever is not against us is for us. In fact, whoever will give you a glass of water to drink in my name because you belong to Christ, verily I tell you, he will not lose his reward ".

This is one of the most complex and most discussed pages by exegetes. In other places, Jesus had explained how to become his disciples; take up his cross, follow him and therefore welcome God's plan. Here it seems instead that a deeper question arises: whoever is not part of the group of apostles can do good.

Having said that, however, it can be understood in one passage: whoever does good in the name of Christ is already Christ's. Therefore Jesus is already working even in those who are far away; because perhaps his faith is not yet strong, or if that person is on a journey of conversion. The Lord is the only one who knows hearts. Only He can truly evaluate each of our works. Here is what is the center of this teaching: not to prevent anyone from carrying out a spiritual journey, judging it on prepackaged schemes. This is also aimed at us. Let us not feel judged if our journey of faith is also full of doubts, anxieties, fragility, anger and even sins. If we gradually orient ourselves on a journey of being with Christ, every critical moment is a moment of growth and is overcome with the help of grace which is a force that helps us to be more and more of Christ.

To achieve this it is good to purify yourself from everything that leads us out of communion with God. First of all, we must not scandalize the little ones who believe. That is, those who have a sincere and humble faith: when someone makes him a scandal, it hinders them from believing. To scandalize is to stand against God. Jesus is very clear in this:

«If your hand causes you to scandal, cut it: it is better for you to enter life with one hand, instead of going to Geènna with both hands, in the unquenchable fire. And if your foot causes you to scandal, cut it: it is better for you to enter life with one foot, instead of being thrown into Geènna with both feet. And if your eye causes you to scandal, throw it away: it is better for thee to enter into the kingdom of God with one eye, instead of being thrown into Geènna with two eyes, where their worm does not die and the fire does not go out ".

This call to cut the hand, the foot and throwing away the eye are images, combined with those of the Genna fire, which symbolize a great work on ourselves: purify our gaze and our action. Therefore Jesus, so that we come into communion with him, it asks us to purify ourselves, to put us, that is, to take a look at the reality of things as believers and not as atheists. Therefore to change our way of life not only in a moralistic sense, but from a faith perspective with which to look at all things. In tal modo, we will be able to see our neighbor with a sincere and open heart, give him great works of charity. This purification also takes place with the help of grace, indispensable for our whole life to be elevated and divinized.

We ask the Lord, the gift of sanctifying grace, to increase our journey of faith, and learn to love God and neighbor with a love of charity.

Amen.

Rome, 26 September 2021

NICOLAI RIMSKY KORSAKOV "THE FLIGHT OF THE CALABRON"

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Euthanasia as an anthropological defeat and a modern failure of pietas and treatment

25 September 2021/in Pastoral Care/by Father Ivano

- Pastoral care of health -

EUTHANASIA AS AN ANTHROPOLOGICAL DEFEAT AND MODERN FAILURE OF PIETAS AND CARE

It would be interesting to point out, to the secularists who support euthanasia, that thanks to the work Of Crimes and Punishments of the illuminist Cesare Beccaria is beginning to be abolished, already in 1786, the death penalty by the judicial system of some states and kingdoms. Today, in the name of that same Enlightenment thought, the death penalty is reintroduced as a conquest of science and imposed as a merciful remedy no longer on public offenders but on innocent publics.

Author
Ivano Liguori, Ofm. Capp.

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in photo: Marco Cappato. Life truly belongs to us?

The recent and indecent positions taken of some "Catholic" politicians [you see WHO] as well as some religious Sui generis [you see WHO] who support the referendum on legal euthanasia open up different and worrying scenarios on the ethics of life that concern the rights and protection of the health of the sick. "Euthanasia and assisted suicide are in fact a clear defeat of those who theorize them, of those who decide them and those who practice them " [cf.. Good Samaritan Letter, V.1; Pontifical Council for Healthcare Workers, New Charter of Healthcare Professionals, n. 170] de facto introducing the patient into that modern anthropological failure that is no longer able to recognize the beauty and dignity of human life even when it is burdened by infirmity orhandicap.

It forces you, therefore, to share ideological drifts that increasingly encourage the culture of waste and death in which man ends up being seen and perceived only on the basis of what he can give, to what it can do and to its autonomous support within the civil community. The human being who in sickness or in handicap has lost hope for a cure sees himself disowned and limited, in a completely arbitrary way, of their quality of life by those who no longer consider it satisfactory and worthy of being in the world of the healthy and valid.

The most evident thing in these ethical drifts it consists in the complete loss of hope which is called to illuminate the future, even when it appears uncertain. Christianity has assumed hope as a theological virtue that proceeds directly from God as his Providence operates both in the last moments of man's life as well as in the first. In Christian hope, everything is grace, even that of a sick body [See. 2 Color 12, 9] in which the sufferings of the crucified Savior shine forth [See. With the 1, 24]. Like this, if the hope in healing has been lost it is still possible to rekindle the hope of the cure which is the same that the Savior claims for himself in the person of the hungry, of the thirsty, of strangers, of the poor, of the prisoners and the sick and dying [cf.. Mt 25, 31-46]. The Mattean remark of "you did it to me" has the merit of making us understand what the piety in which all those sacred duties that man exercises towards other men are developed and which in the Gospel become providential grace in which God made man reveals himself as the subject of compassionate care. For this reason, as Christians, it is necessary to reiterate without fear of denial that euthanasia is not what one would like to believe today, that is, a worthy death but only a deceptive way of experiencing compassion and empathy towards the sick person, escaping the fatigue of taking care of him.

The real individualism of the modern world, taken on an ordinary lifestyle, it impoverishes mutual relationships by increasing man's loneliness during the time of illness, thus leading the dying person to utter despair which makes him desire a quick and painless resolution of his own condition of infirmity by coming to choose, almost like a release, l'euthanasia. Here is the reason why today, in the face of a clouding of the most basic ethical and religious principles, the terminally ill represent today the most fragile and exposed category. We are facing a real humanitarian emergency that can no longer be ignored, since the civilization of a people and his own piety they are measured - even before the advent of Christianity - on the basis of the care taken towards the weak, the children, seniors, the sick and the dying.

THE PROTECTION OF TERMINAL SICKS AND THE PROHIBITION OF KILLING

It is necessary at all costs to protect the terminally ill avoiding turning the last days of their earthly life into some sort of political battle either, even worse, in a sort of social claim made by the usual familiar faces that, coincidentally, they are more attached than ever to their earthly existence. And yes, because among the many contradictions of modern secular thought, advocates of legal euthanasia wish for themselves a long life expectancy and think like perfect hypochondriacs in an attempt to ward off and exorcise diseases and health interventions. The same is true for the proponents of abortion who are born into the world thanks to mothers who are not ashamed to choose life for them, rejecting the very civil and responsible voluntary termination of pregnancy (Abortion). This alone would be enough to highlight the unreasonableness and illogicality of certain characters whose line of thinking tries to earn a prominent place in the great arena of national and foreign public opinion but which would be better set aside for the good of all.

Leaving aside these secular contradictions, we begin to reason according to a solid Christian thought. going to the source which is the Holy Scripture that admonishes:

"Son, do not neglect yourself in sickness, but pray to the Lord and he will heal you " [Sir 38, 9].

This is the invitation of Sirach which is by no means a blind fideism as some might think. To say "do not neglect yourself in sickness" means two essential things: become aware of the care of one's body given freely by the Lord; take part in an action of care that is expressed within a journey of faith in the God of life and resurrection, with sacramental signs that are also therapeutic and within an active charitable action that accompanies the sick person as a traveling companion, especially when this is oriented towards the terminal phase of existence.

Our body does not belong to us, it was given to us by God for a mission and is carried out with the collaboration of parents in the generative work. As a reality that has been granted borrowed, the body needs to be guarded and preserved from all those adverse events that threaten its integrity and physical and spiritual safety. And this does not apply only to the case of the disease but above all to the desperate euthanasia attempts which are themselves pathogenic events., before which it is necessary to question oneself starting from that fifth commandment of the Decalogue that he says: "You will not kill" [cf.. Is 20, 13].

The commandment that forbids killing it is part of both divine and natural law. It is immutable and mandatory and no human legislator can repeal it without falling into an offense of authority and of power. This is what the Congregation for the Doctrine of the Faith has clearly explained when it says:

"Nobody, under any circumstances, can claim the right to directly destroy an innocent human being " [Instruction The gift of life, n. 5].

Therefore, no human being innocent can be violated with the death procured both when it is in the womb and when it is in a sick bed. The innocence and innocence of the fetus, like that of the terminally dying person make all acts of abortion, eugenics and euthanasia pregnant with that blood of Abel that cries from the ground again vengeance before the throne of the divine judge [See. GN 4, 10].

RIGHT TO LIFE AND RIGHT TO DEATH

Faced with these painful considerations it is necessary to reflect and leave in order to formulate a new idea of quality of life, health and care. Logic has it that if the body becomes a personal possession, an item, it can also be (away)used in a selfish and despotic way, also from third parties, until its complete exhaustion, including death. Just as there cannot be a despotic and arbitrary "right to life" at any cost and at any price, there cannot even exist a "right to death" that includes euthanasia even if they are very rare and sporadic. The right to life follows the providential disposition that God predisposes, which does not intend to give life to man as an object that can be arbitrarily disposed of. Life is oriented towards an end towards which man has the responsibility to direct himself: one's personal perfection according to God's plan and call [See. Pontifical Council One heart for human and Christian promotion, Document In the framework of, n. 2.1.1.]. This is the Christian approach to life which is based on the fact that

"Man is called to a fullness of life that goes far beyond the dimensions of his earthly existence, since it consists in participation in the very life of God " [See. Gospel of Life n. 2].

This supernatural call-vocation beyond God constitutes the greatness and preciousness of human existence even in its terminal phase which for the believer can never be considered as an "ultimate" reality, but if anything "penultimate" because on the way to that eschatological dimension that opens up to full life in which God will be all in all [cf.. 1Color 15,20-28]. For this reason, appears evident, how the life of each individual is a sacred reality that is entrusted to us so that we guard it with a sense of responsibility and bring it to perfection in love and in the gift of ourselves to God and to our brothers: from the recognition of piety to the care and from the care to the piety.

THE GOOD SAMARITAN AND THE HOSPITAL CHURCH

This is why the Church in its two-thousand-year tradition has always implemented, on the escort of Christ the Good Samaritan [cf.. LC 10, 29-37], all those corporal and spiritual works of mercy that have served to help man during his earthly pilgrimage. Man who, most of the time, he finds himself having to deal with his native frailty which involves both physical and soul evils. The Good Samaritan is the icon of the custody of life and the merciful exercise of care to the end. It does not judge man's assailants but works to ensure that these do not perish, although others have already given up assisting him and giving him a hope of survival. The Samaritan takes charge of the wounded man and delivers him in turn, so that others in his stead will care for him. He is not what we today would call a caregiver, he does not operate alone but within a healing community to which the image of the inn refers. Thus we introduce a clear ecclesiological image in which the community of faith, the church, he welcomes the wounded from the hands of the Samaritan to lead him towards a timeless accompaniment: "Take care of him ... until ... my return" [LC 10, 35]. And this eschatological return is not only that of the Son of God in his glory but also the eschatological encounter in which man, ended his earthly life, it is reunited with the Creator.

This ecclesiological vision is undoubtedly interesting that also the reigning Pontiff in his first interview with the magazine Catholic Civilization [you see WHO; WHO], recalls, defining and presenting the Church as a field hospital after a battle. This similarity which has sadly fallen away, in eight years of pontificate, within a series of clichés. By depriving this beautiful image of its original meaning, the paroxysm has been pushed by including markedly Christian terms - such as hospitality, welcome and care - within a hermeneutics emptied of the ecclesiological sense in favor of the socio-political and socio-political one. It is no coincidence that today we are surrounded by slogan that praise hospitality, to care for and take care of the abandoned, But, at the same time, we see the multiplication of slogan on euthanasia. Faced with this illogicality of thought, it becomes impossible and hypocritical to speak of unreserved acceptance, of loving and disinterested care to end up in the hospitality of the heart that claims to break down the dividing walls. It is not difficult to understand that all these things are praised for propaganda purposes and only for exclusive and certain categories of people. Impossible, therefore, the conciliation of opposites, of those who on the one hand fight for the weakest but in the name of those same weak ones are ready to propose death when the weakness of the disease makes any recovery impossible.

TOWARDS TWO GOALS: "NO COMPASSION" AND "TAKEN CARE OF HIM" [LC 10,33-34].

After these considerations and analyzes it seems necessary and urgent to return to the unique and true example of the Good Samaritan, which is Christ the Lord, who teaches his disciples to take care of the whole of the wounded man by introducing him to that field hospital inn which is the mother Church who, just as it generates life from the baptismal font, thus he immerses the dying person in the grace of mercy. I like to give two ideas for work that have the task of averting the temptation to euthanasia in Christians, they are not as a practice in itself but above all as an ethical vision of the end of life.

To escape euthanasia we must have the compassion of the Good Samaritan which cannot be explained in other terms except as that maternal love that allows itself to be wounded. The Samaritan lets himself be vulnerable by that unfortunate person who appears on his way, the wounds of that man hit by the brigands are imprinted in his bowels in a kind of pitiful transverberation of the heart. He even goes so far as to risk losing his business in order to help those in front of him. There is an urgent need that leads him to with-suffer the weakness and suffering of the wounded man, just as there is a will to stay there in that moment of suffering and the cross, as we see in the example of Mary Most Holy on Golgotha. We are faced with a moral imperative that also becomes an imperative of assistance that creates a profound sensitivity towards those who are weak or injured, with the active desire to really alleviate their pains. True compassion and true compassionate take concrete actions and solutions with which it is possible to intervene and help the sick [cf.. B. Moriconi (1997), Compassion, In Dictionary of Pastoral Healthcare Theology, pp. 227-234, Ed. Camillians].

We understand well that as Christians our pause in front of the terminally ill it can only be that of whoever wants with-suffer the natural conclusion of a human existence in which God revealed himself. If the terminal condition of the sick person does not hurt our bowels so much as to take on its weight, we will never feel the compassion of the Good Samaritan who opens up to effective human and spiritual assistance.. Aware that

"There comes a time when there is nothing but recognizing the impossibility of intervening with specific therapies on a disease, which in a short time presents itself as mortal " [Letter Good Samaritan, I]

The Christian begins to take charge of the dying with that maternal care which is closeness, removal of fear and abandonment, encouragement and trust in the risen Lord who conquers all mortal anguish. Only in this way will the sick feel surrounded by a loving presence, maternal, human and Christian and does not give in to the depression and anguish of those who feel abandoned to their destiny of suffering and death ask to put an end to it [Pontifical Council for Healthcare Workers, New Charter of Healthcare Professionals, n. 170].

After having the right compassion for the dying you need to get busy with taking care of him, in fact it is always possible to cure even when it is no longer possible to heal. It is good to differentiate the skills and fields of assistance of specialist personnel, of the family and the ecclesial community. From a medical point of view, the facilities where the terminally ill are treated, the hospice, Nursing homes, they must be able to guarantee that essential medical care, palliatives that exclude any form of persistence. Same thing when the terminally ill is still in his home, doctors and specialists must be able to take action to ensure the necessary medical-nursing assistance by limiting all those conditions of pain and suffering that are connected with the terminal states of a disease. Anyway, both in healthcare facilities and in private homes, palliative care represents the best response of assistance to the physical needs of the patient and in fact avoids the euthanasia choice that reformulates the concept of care in an anticipated and medically assisted death [cf.. Pontifical Council for Healthcare Workers, New Charter of Healthcare Professionals, n. 147; John Paul II, Speech to the participants in the International Conference on Assistance to the Dying (17 March 1992), n. 5].

Caring for the terminally ill it includes not only medical but psychological and spiritual needs, something that the Christian community must be able to do with solicitude and concern. Proclaiming the Gospel to the dying is fundamental to open to that hope that does not disappoint. Administer the sacraments of the Anointing of the Sick in time, to which the absolution of sins is annexed with a plenary indulgence, and the administration of the Holy Viaticum is the ordinary way in which a baptized Christian takes leave of this world to awaken in God.

The exercise of charity towards the terminally ill it is realized by seeing in him the face of the suffering and dying Christ. This leads the ecclesial community to pray for the dying and ask for him, to the Eternal Father, the mercy of forgiveness and the grace of reconciliation of the whole life. It is a strong moment in which it is essential to let go of the faults of the past, the sins, the knots that have accumulated is a way to seek and give peace to each other. By forgiving the dying person's debts and allowing him to forgive ours, that mutual communion of charity is created that we all need to recognize ourselves as Christians and children of the Father who is in heaven., in which the perfection that does not operate by virtue of that logic not devoid of interests of those who do not know God becomes visible [See. Mt 5, 43-48].

The family of the terminally ill is undoubtedly the most exposed, but also the one on which the greatest expectations of the dying fall. Dying surrounded by those we loved and who shared existence with us is an endless grace. In the same way, to be close in death to those we have loved as a parent, son, brother, friend is the most perfect form of communion of love that we can humanly realize in our earthly experience. This is why the presence of the family close to the dying person must be constant and privileged, no one can take the place of it. Despite this, the family needs to be intelligently supported in order not to succumb to the fatigue of separation from their loved one and the agony following the loss. The Christian community, as a healing community - healing community ―, stand side by side discreetly with these tried families, supporting them in all respects so as to imitate the solicitude of the Cyrene who helps to carry for a while the weight of the cross of Christ when he collapses to the ground. The Christian community is Servant and Healer, he is attentively present in suffering but acts in the care that is the diaconate of charity to favor integral health (salvation) of people.

We Fathers de The Island of Patmos, on a human and priestly level we fraternally share and keep in our hearts the tender memory of numerous terminally ill patients, or of elderly people who were gradually dying out like candles that have come to an end. This is because we also share another element: anyone who really wants to do theology or deepen certain particular branches of study and research, he must always do this starting from prayer and from human material. We are Priests of Christ instituted and consecrated doctors to cure the souls of men. The youngest among us, Father Gabriele, has been dealing with issues of life and disabilities since he was a novice in the Order of Preachers. The writer of these lines has spent years of his life in the wards of a large hospital. father ariel, who has never carried out the ministry of parish priest and who has always dedicated himself to other tasks, he administered more anointings of the sick and was seated at the bedside of the sick more than often do parish priests of parishes in 10.000 baptized, if anything, because… engaged in meetings of the parish council. And when we enter a confessional, we often get out of it after hours, making up for the "lack of time" of various parish priests who, engaged in unspecified "pastoral activities", they don't have time to confess, forget that we have been consecrated priests to celebrate the Eucharistic Sacrifice, preach the Holy Gospel, to forgive sins and assist the sick and dying, everything else takes a back seat, from the meetings of the parish council to the highest theological speculations. It is on this basis that we can explain to all those who think of escaping the pain of death with euthanasia, that often in pain and suffering is contained that great wisdom which makes us better men. Solve everything by fleeing sickness and pain with a "sweet death", it means not having understood why one was born, what is worth living for and why, one day, you have to die, if anything, even suffering.

It is not easy to talk about the salvific element of pain and suffering to this now degenerate society, but if we don't, even at the cost of not being understood, or more easily at the risk of being misunderstood, we will betray in the worst way the mission entrusted to us by Christ who defeated death and made us sharers in his resurrection.

Laconi, 25 September 2021

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Dear Readers,

Interview with Andrea Turazzi Bishop of San Marino-Montefeltro: Sunday 26 September the voters of the smallest and oldest republic in the world will decide whether to legalize abortion

22 September 2021/6 Comments/in Actuality/by Bishop Andrea Turazzi

— Interviews —

INTERVIEW WITH ANDREA TURAZZI, BISHOP OF SAN MARINO-MONTEFELTRO: SUNDAY 26 SEPTEMBER THE VOTERS OF THE SMALLEST AND ANCIENT REPUBLIC IN THE WORLD WILL DECIDE WHETHER TO LEGALIZE ABORTION

«So one cannot consider himself a Catholic and then, for instance, fail to recognize that human life is sacred from conception. A believer must contemplate God's creative action. The conceived is always within a relationship, a special covenant with the Creator, he has an immortal soul".

Andrea Turazzi
Bishop of San Marino-Montefeltro

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.

Heart to Heart talks (the heart speaks to the heart), phrase taken from the letters of Saint Francis de Sales, Episcopal coat of arms of H.E. Mons. Andrea Turazzi, Bishop of San Marino-Montefeltro

ASunday's referendum 26 September voters will decide whether the Republic of San Marino must liberalize abortion, conforming to the dominant mentality in many Western countries and indeed risking overcoming them for extremism (you see here the analysis of the jurist Giacomo Rocchi), or if, on the other hand, it must continue to be an example in the protection of the unborn, the generations of tomorrow. As already told by the psychotherapist Adolfo Morganti in an interview with the Compass, the campaign for the no to the referendum question saw the strong mobilization of the Catholic laity. But the local Church is also doing its part, encouraging citizens both to defend the baby in the womb and to help mothers in difficulty. The New Compass Daily interviewed the bishop of San Marino-Montefeltro, S. AND. Mons. Andrea Turazzi.

Monsignor Andrea Turazzi, her in a recent homily, about the abortion debate, he called the Republic of San Marino to question its founding values and its project for the future. Can you tell us about these values?

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First of all, we must look at the creature that has just begun its adventure. Every man has the right to live. This is the right that precedes all others. So, defending the unborn child is much more than defending an abstract principle, because it is welcoming of a person. Alongside that of the child there is the perspective of the mother, both the one radiant for the arrival of a new creature and the worried one, anxious because of difficulties: we must ensure all possible accompaniment to her. It must not be left to itself, but its difficulties must be taken to heart. Who comes to abortion, often, he does it because there is no help, also economical; we must ensure that never again, in a society like ours, a life is not born for similar circumstances.

In Declaration of citizens' rights and the fundamental principles of the San Marino legal system it is read: "Every mother has the right to community assistance and protection". It finds only the referendum question, essentially, sever the ties between women and the community that could really protect them?

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Of course. The referendum campaign, especially in the last few days, it is taking on rather lively tones but it should be an opportunity for a leap of awareness, of responsibility, a favorable moment of reflection for the whole community. There is a child who has to be born, mom to help, and this means that we need a company that takes a stand. I am happy that the firm no to abortion is increasingly accompanied by words and gestures of attention towards women. And this is not only the task of individuals but also what the state must do. Moreover, in San Marino there is a demographic winter that is even more noticeable than elsewhere, because we are a small company. The people need clarity and the constructive dimension must prevail in the debate, beauty and the gift of life. But I think there is this in many, and I hope that those of other convictions will also ask questions.

In addition to mothers with difficult pregnancies, we need to help mothers who have aborted to embark on a path of reconciliation with God. Accompanying groups are active with you in this regard?

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To San Marino, in addition to the Pope John XXIII Community and Caritas, The Welcome to Life Service has been operating for a couple of years, offering beautiful testimonies that collect life experiences of girls and boys from our communities. In a few days we will know the result of this referendum, we hope for a good outcome, but in any case, woe to throw in the towel of the commitment to the life of the unborn, for the proximity to mothers in difficulty, etc.. We will have to work even harder, whatever the outcome. This battle is affecting Italy and all of Europe, therefore this small state challenges the conscience of millions of people.

Also because he is one of the few who resist in the field of the defense of the unborn. It should be referred to as an example of civilization, instead the progressive press paints it as "backward".

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Look, I was encouraged by the Pope's intervention on the plane returning from his trip to Slovakia, in which the Holy Father again pronounced clear words against abortion. And this must also make all Catholics reflect.

What do you mean?

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Here too there are Catholics committed to social issues, on human rights, on the custody of the common home. And on the other hand, there are Catholics who are more attentive to the safeguarding of ethical principles, non-negotiable. The 'furrow' between these two souls, da November, sometimes it's not that deep; however, I felt the duty to say to both of them that the Gospel of God's love for man, the Gospel of the dignity of the person and the Gospel of life are one and indivisible Gospel. So one cannot consider himself a Catholic and then, for instance, fail to recognize that human life is sacred from conception. A believer must contemplate God's creative action. The conceived is always within a relationship, a special covenant with the Creator, has an immortal soul.

In San Marino there is a strong mobilization of the Catholic laity in defense of life from conception. It seems that the wish of St. John Henry Newman is fulfilled, asking for a strong laity ...

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In the Republic of San Marino, in this campaign, we favorably witnessed the birth of two secular realities. The Council of lay aggregations, which brings together a dozen ecclesial groups; and the opposing committee, the One of Us Committee, which expresses no to abortion based on anthropology and the sciences. Indeed, it doesn't have to be a battle between Catholics and non-Catholics, but the occasion for the awakening of civic conscience, that is, values founded on a correct anthropology and which are recognizable as good by anyone.

This question, as the Law already 194, cut off the father. What do you think?

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The woman, clearly, carries the burden and fatigue of pregnancy, but dad can't be pushed aside.

It is also an attack on God's creative Wisdom?

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A phrase from Sacred Scripture comes to mind, in the book of the prophet Jeremiah: «The word of the Lord was addressed to me: “Before forming yourself in the womb, I knew you, before you came out into the light, I had consecrated you; […]”» (Gives 1, 4-5). These verses are testimony of God's love. So my invitation is to be present, to participate in this campaign in defense of nascent life and to do so with the spirit of the gift, as an act of friendship. I wish there was no verbal brawl. And on our part, we need to give answers that transmit Catholic teaching in its entirety. Promote the protection of the mother, help for the family, a policy more attentive to family realities ... The development index of a company is not evaluated only with the economy, but above all it is measured with respect for the true rights of the other, starting with the frail and the unborn child.

The referendum will take place on 26 September, liturgical memory of the medical saints Cosma and Damiano. Perhaps…

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Look, he is telling me a beautiful thing, I didn't think about it. We have a parish dedicated to Saints Cosma and Damiano, which are called "anargiri”, because they didn't want money. They certainly call everyone to safeguard life and, in particular, the doctors, who take the Hippocratic Oath. Sunday morning I will celebrate in that parish, but before…

Tell us.

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Wednesday 22 September [today, ed] we will make a Rosary, which will be broadcast on YouTube starting from 17, promoted by the Pope John XXIII Association. I will sing the Rosary for the nascent life. Who can, join in prayer.

Pennabilli, 23 September 2021

© Service made by Ermes Dovico on the magazine

The New Compass Daily,

director in charge Riccardo Cascioli

edition of 23 September 2021

Berlicche's letters and the praise of madness over euthanasia, catholicity e “lay believers”

21 September 2021/4 Comments/in Actuality/by Father Gabriele

- Church news -

THE LETTERS OF BERLICCHE AND THE EULOGY OF MADNESS ABOUT EUTHANASIA, CATHOLICITY AND "LAY BELIEVERS"

An atheist can also feel right and right euthanasia and express the reasons at any location. I do not dispute the freedom of thought and expression, both sacrosanct and guaranteed for all. But how well these ideas can be considered firmly grounded in Christian roots and in the Enlightenment or in modernity?

Author:
Gabriele Giordano M. Scardocci, o.p.

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Michel pacher [1435-1498]. Munich, Old Pinakothek, from the monastery of Novacella: «Agostino, the Devil and the Book of Vices " (1480)

in this period of uncertainty and social confusion due to the covid19 pandemic, it seems strange and out of place to propose a referendum on euthanasia, almost as if it were a topic to be resolved quickly, like the pandemic.

I don't want to go into it in long legal discussions, of which I am not an expert, I just want to become a careful observer of the surrounding reality. I don't even like to end up in controversy, as already explained in the past in our book dedicated to super saucepans of cybernetic theologians, however, I feel I have to say something about the effects that the collection of signatures for the referendum is having on the Catholic faithful. Especially after having endured the antics of a priest who "as a priest" said "yes to Euthanasia" and to whom Father Ivano Liguori dedicated precise and severe words.

We are obviously talking - again on the subject of supercazzole of supercazzolari - of the team of adult Catholics that, based on acute and in-depth research on Wikipedia which confirm their outlandish theories, they agree to sign easily for the referendum. Then, if anything, they head to Mass without batting an eye, to receive communion, convinced that they have done their utmost; convinced that religion is one thing and politics one thing (!?).

Leafing through days ago The Corriere della Sera, among the letters sent to Aldo Grasso I came across the undefined category of the "lay believer", in fact, he called himself a reader. I won't go into judging the person who wrote the letter, of which I have no knowledge and desire to express my judgments. I repeat: I do not know him, apart from the name that I will gladly omit, and I don't even know his education level. Actually though, from the content of the topics offered, I seem to notice that between the lines there is an evident confusion in the contents: confusion maybe a little’ sought and a little’ spontaneous.

In this text it seems to re-read an argument that recalls the interlocutory writing of the character Berlicche, in the best known Letters of Berlicche of C. S. Lewis. In this book the little devil Berlicche, while retiring, teaches the youngest Malacoda, which will replace it, to insinuate non-existent but apparently well-founded doubts and thus lead man to sin. The argumentative mode seems very similar to me. The author of that letter is not comparable to the devil, but his writing and arguing recall the idea as described by Lewis.

The central reason I would like to focus on lies in the fact that it appears to contain a small summary of what the mainstream cultural holds as sacred truths regarding euthanasia. Above all it is a summary of what the mainstream he believes he is unquestionably aware of the relationship between Catholic morality and euthanasia. Writes the Author: «[…] as a lay believer I ask the uncompromising believers ". The letter begins with the words "lay believer", which does not clarify anything of the writer's knowledge of faith and morals. Even assuming that by layman we mean Greek laos (people), one perceives immediately and intuitively that the writer has not been ordained bosomes, nor is he the son of some religious institute and subsequently ordained a priest. Therefore, logically, it is evident that the Author is not a presbyter. Baptized or not, the writer therefore presents himself as a non-priest who says he believes in something. Subsequently it seems to read one of his contrasting with the so-called "uncompromising believers". Therefore, if there is a conflict, it means that the Author believes he is more understanding, reasonable and open compared to "closed-minded" hardliners. What kind of believers will they be, if he defines himself as a lay believer and by contrast, uncompromising? From here it does not seem to be able to give a certain answer, although at the moment we have not had any clarifications about the content of the author's beliefs. Continuing the reading, however, we have some clarification: «[…] it is permissible for man to extend life for months / years by delegating all vital functions to a machine?».

The first question shows a picture of ideas that the Author offers with a series of suggestive questions. Here the rhetorical question technique is used: that is, within questions that are asked as conscientious and scrupulous questions, suggests answers that seem self-evident and that can be deduced from the same questions. So, admitted and not granted that they are, the Author begins with a topic of a medical scientific nature (vital functions / machine). The argument expressed, however, seems a bit’ mistaken. Which means prolonging life and being attached to a car? We would have expected at least a series of explanations with concrete examples and scientific arguments with which it is shown that the existing therapies would have done nothing but delegate all the vital functions to a machine.. All this is instead absent.

It takes a little effort’ to understand, whereas there is indeed an objective condition in which a person can delegate all vital functions to a machine that, without any medical intervention, nurses and operators, can by itself take care of its vital functions completely. The indefinite machinery, it may perhaps completely replace the heartbeat, the pulmonary exchange of oxygen and carbon dioxide and also the production of secretions of the internal organs? The person who needs this machine, more reasonably it will need an auxiliary technology but never a completely replacement one. In fact, as is known from the concept of the machine itself, it can never and in no way completely replace the integrity of a man's functions, it can only help him live a difficult but still satisfying life, until its natural fulfillment. This person, even if atheist, it can enhance moments of suffering, of pain and addiction as moments in which it expresses all its uniqueness and beauty, where auxiliary technology can make him discover hidden talents and resilience abilities that not even he knew he possessed.

There is to remain quite perplexed faced with the question posed, almost as if euthanasia were the only and authentic solution to a lifestyle in which the support of another person or technology is requested. But if so, also the person who lives with prosthetic legs or arms, he may feel he is living an unworthy life and ask to unplug the car and be killed. A quel point, any subjective interpretation of "life worth living" would have free rein and should be taken seriously without even discussing it, replacing the value of the person understood as a moral and legal subject.

So far I have not cited any text of the Catholic confessional tradition. Just think only of the Aristotelian ethics of virtues, whereby man experiences harmony in the right virtuous means that helps him to live the tragic moments of life without falling into despair; but also going to philosophers close to the Enlightenment, regarding the centrality of the person I think back to the Kantian lesson of the second categorical imperative, inserted inside the Foundation of the Metaphysics of Costumes:

«Act in a way that you treat humanity, both in your own person and in that of each other, always also as an end and never simply as a means. " (I. Side, Foundation of the metaphysics of morals, BA 67-68)

Therefore keep a person alive it means recognizing its centrality, uniqueness and purpose: each person is a propulsive center of ideas, values, creativity, actions that must be accompanied at any moment of one's life and not murdered by an arbitrary and ideological act.

Going further, the picture of the arguments becomes complicated:

“We should not consider creating an artificial life as a 'mortal sin', contrary to the will of God who had set the time for a natural death? Pulling the “plug” will not mean placing the destiny of one of his creatures back into the hands of God? The two thieves crucified on Golgotha had their legs broken to hasten their death, as the beginning of Passover is imminent. To the crucified Christ, as per prophecies, they were not broken because his Father gathered him to himself in spirit before this extreme torture. It would have been euthanasia "?

The Author of the letter immediately it moves from a more or less medical-scientific analysis to a more or less theological one, dwelling on the terms of sin, vita, will of God, predestination. E, in two lines, it claims to propose its own schematic synthesis of the Christological mystery of the Cross and of the Redemption. Needless to say: the two floors, the medical scientific and the theological one, they are assimilated and placed in a rather confusing way. I suspect that the anonymous writer has no notion of the biblical terms and of the Trinitarian mission. He is in fact convinced that he has invincible arguments to support his thesis, that, If I'm not mistaken, it seems to me now that I can say euthanasia in nature. That said, it is clear that the answer is no to all the questions asked. But to answer, we “uncompromising believers” - that we are so insane as to believe in Tradition, to Scripture and the Magisterium of the Catholic Church - we must draw precisely on the content of the deposit of faith that constitutes us precisely as "uncompromising believers", according to the Author's meaning. So the answer is no, because giving health to a person who is suffering is not creating artificial life. The man, indeed, it cannot create anything, but only build, manipulate, reworking an existing subject. In Genesis and the second Book of Maccabees [cf.. 2 Mac 7, 28] all this is clear, even to a simple textual analysis: God creates from nothing (in Hebrew only), man builds, produce. Furthermore, God does not first predict what will happen next, that is, definitively the precise date on which a man will die. God indeed, according to Catholic theology, it lives in a state of simultaneous eternal present. He lives in a timeless state in which there is neither before nor after. Therefore he cannot prefix something before or after Him.

Unplugging is the act of killing a person wrongfully in need of support and therapy; I don't understand how this can be called a typical act of God's plan. In the logic of the anonymous Author, Jesus, to stay in God's plan he would have to kill the paralytic whom the four friends lowered from the roof onto his little bed [cf.. MC 2, 1-12], the blind people of Jericho who asked him to listen to him [cf.. Mt 20, 29-34], or even murder the centurion's servant, suffering and paralyzed on the bed. Maybe, perhaps the Evangelists did not really understand what Jesus meant. But our anonymous Author understood it better, about two thousand years later, donating "pearls of faith" not uncompromising on the de readers page The Corriere della Sera.

I think it is clear that unplug is to disobey God's creative plan, which gives man life and freedom. Only He can call these gifts to himself, because he is its original Giver. It is up to us men only to guard these gifts of God. It should also be noted that the two thieves are broken their legs and Jesus Christ is not, because according to the interpretation of our Author he should have been spared the torture of the cross. To the crucified Christ, as per prophecies, they were not broken because his Father gathered him to himself in spirit before this extreme torture. And this would have been euthanasia?

I had a hard time not smiling in the face of this evident fallacy of a theological nature: in fact the Father sends his Son precisely to give his life on the Cross. This is the ultimate goal of the Trinitarian mission of the Incarnation. The Son is sent to generate an effect of grace and redemption in all humanity, through the torture and death of the cross. May the Roman soldiers not break his legs, it is absolutely accidental compared to the terrible sufferings already received and to the death of Jesus which was in fact imminent. The Father does not protect the Son from any pain, indeed Jesus himself is aware of this, of the arrival of his dramatic moment, when he decides to love to the end [cf.. GV, 13-1].

The argument does not even work from a logical point of view: if a person is on the cross and is called to himself in spirit, it means that he is already suffering and simply, as is normal, suddenly dies. In fact, the cross was a terrible punishment that was inflicted in ancient times precisely because it generated atrocious suffering and an identifying stigma on the condemned person.. Being crucified meant having previously suffered a large number of slaps, beatings, whipping, spitting and personal insults, after walking a long journey carrying a heavy wooden cross on his shoulders over a body already heavily wounded by a thousand pains. Then ended the journey to the point of raising the cross, the condemned man was nailed hands and feet with long spikes beaten with large hammers directly into the flesh. Eventually hoisted high, exposed to bad weather and atmospheric agents, till death, that given the set of violence suffered was imminent.

In the logic of the anonymous Author all this would not be thought of as a torture, I believe and hypothesize, but as a kind of cruise on a luxurious Costa ship, with lots of cocktail e happy hour. It is evident that speaking of taking away the torture of Christ suffering in the Passion exclusively because the Father does not allow the soldiers to break his legs, it shows that the story is unknown, nor the sanctioning institutions of Roman law of the time and least of all the basic notions of faith and Catholic theology. Why then do we launch ourselves into such a curious and imaginative analysis of the Passion of Christ? To the dear reader "lay believer", perhaps it will annoy him to hear that he is wrong about his Christological convictions, based on arguments of the Catholic faith? It would therefore not have been more prudent for him not to express himself on topics that he does not know in depth?

Perhaps the most comical part of this exchange correspondence to the reserve itself answer by Aldo Grasso, that by replying to the writer, he testifies that Umberto Veronesi himself - a well-known supporter of euthanasia - had had multiple testimonies from the sick, none of which «in the many years spent at the bedside of terminally ill patients, he explained, no one had ever asked him to die. Everyone had always asked him to heal; even against all evidence, even when it was clearly no longer possible ". What to say: honor the principle of non-contradiction!

All this long discussion of a public letter, readable by all and analyzed in a national newspaper, it is therefore destined to show the incredible mentality that underlies the culture of death, so defined by the Holy Pontiff John Paul II. A mentality that has its own dogmas and beliefs, ready to invent and modify ex new also concepts, objective ideas and notions in the biblical context, theological, doctor, juridical, ethical, moral in order to be considered absolutely unassailable.

Mind you: an atheist can also feel right and right euthanasia and express the reasons at any location. I do not dispute the freedom of thought and expression, both sacrosanct and guaranteed for all. But how well these ideas can be considered firmly grounded in Christian roots and in the Enlightenment or in modernity? These bizarre arguments are instead only the result of a total ideological reinterpretation that undermines the very freedom of thought and expression on which it presumes to be based. Indeed, a euthanasic mentality will tend to inculcate his ideas in an ideological and propagandistic way, proposing those that contradict it as “bigoted, uncompromising, medieval, confessional "without leaving the freedom to build a critical space in the conscience of man. Which is an intangible shrine and the original source of any freedom.

I conclude by greeting the unknown Author with affection clarifying that I am not angry with him, but publicly admitting that certain topics made me smile, right where there would be tears of blood to cry.

Rome, 20 September 2021

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"Repetita iuvant" - Because the Virgin Mary did not ask for the euthanasia of Jesus Christ on the cross?

19 September 2021/9 Comments/in Actuality/by father ariel

Author
Editors of The Island of Patmos

The famous Latin motto needing help it means: repeated things help. For this reason we propose again after two years an article published by Father Ariel il 26 September 2019. Article in front of which no one denies that the Author knows how to be very hard and severe, combining harshness with sarcasm and irony to accentuate certain very delicate themes or, as in this case, dramatic. His references, in this article from two years ago, they are aimed at a government that no longer exists and at figures who have now resigned from their office, starting with the President of the Council of Ministers Giuseppe Conte. The substance however remains the same e, perhaps, today we understand when Father Ariel's harshness was anything but exaggerated or unjustified, always the proof of facts not subject to easy refutation …

- ecclesial news -

«REPEATED HELP"- WHY THE VIRGIN MARY DID NOT ASK FOR THE EUTHANASIA OF JESUS CHRIST ON THE CROSS, AS IT WILL ALLOW THE GOVERNMENT OF GIUSEPPE CONTE, CHILD PRODIGY OF VILLA NAZARETH? BUT FOR THE VATICAN SECRETARIAT OF STATE AND THE ITALIAN BISHOPS, THE REAL PROBLEM WAS THE POPULIST MATTEO SALVINI SHOWING THE ROSARY IN THE PIAZZA

While in Italy he won the satanic culture of death, seguitino also ran after the Supreme modern dogma of the migrant, Cardinals Pietro Parolin and Gualtiero Bassetti, now flirting with the world, Now with the prodigy children of Villa Nazareth head-modernist late Cardinal Achille Silvestrini. But we are there, kneeling in the best place, under the cross of Christ, from which it does not drip death, but the blood that has redeemed us. And all these people, Red political color or red cardinal, We do not really scared, the shadow of the cross of Christ God.

Author
Ariel S. Levi di Gualdo

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The Supreme Pontiff and the Head of the Italian Giuseppe Conte Government, private meeting after the funeral of Cardinal Achille Silvestrini

Today the Constitutional Court He said the article illegitimate 580 of the Criminal Code [cf. WHO] who punishes the instigation or assisted suicide, and for which they provided penalties between 5 e i 12 years in prison. The Supreme Court was asked to rule on the issue by the Assize Court of Milan as part of the process in which the defendant a famous Trojan Horse: the leader of the Radical Party, Marco Cappato, involved in assisted suicide Fabiano Antoniani, known to the public as Dj Fabo [cf. WHO]. In this way the Supreme Court has opened a door to the possibility of helping a person to die, declaring lawful the entrance of the Trojan Horse, and decreeing that a rule that punishes assisted suicide but that does not take into account the situation of those suffering from unsustainably, is to be considered unconstitutional. So, starting today, the Supreme Court ruled in its judgment the "right to die" by stating at the same time:

"Whoever facilitates the execution of the intention to commit suicide is not punishable, independently and freely formed of a patient kept alive by life-sustaining treatments and suffering from a fatal disease, source of physical and psychological suffering that he considers intolerable, but fully able to make free and informed decisions ".

At this point the legislature will have to intervene with a special law, namely that very government headed by Professor Giuseppe Conte as supported by the Holy See and the Italian Episcopal Conference. In this, as in other cases, he put his mind at rest good Catholics faithful, because both from the Holy See and from the Italian Episcopal Conference you will not hear the dignified and humble lament: "Pardon, we were wrong". Because the logic of the worst pride, which it is the clerical arrogance, work on the basis of this principle that in itself obviously has the blasphemy: the Divine Father and the Divine Son, they can also make mistakes in advancing the Divine Holy Spirit, but the Holy See and the Episcopal Conference Italian no, They can not go wrong assessment and judgment, May!

While a Government also formed by members of the most furious radical left It is preparing to toast the passing of the law on euthanasia masked by "extreme case", The Supreme Constitutional Court has opened all the tracks by subjecting the non-punishment:

«[…] to compliance with the procedures prescribed by law on informed consent, on palliative care and continuous deep sedation (articles 1 e 2 of the law 219/2017) and to verify whether the required conditions of the Implementing Rules by a public structure of the National Health Service, After consulting the competent local ethics committee […] the identification of these specific conditions and procedural arrangements, taken from existing standards law, It was necessary to prevent risk of abuse against people especially vulnerable, as he had already pointed out in its previous order 207 the 2018. Compared to pipelines already realized, the judge will evaluate the existence of conditions substantially equivalent to those indicated ».

At the hearing It was attended by Marco Cappato and Dj Fabo companion, with them even Mina, the widow of Piergiorgio Welby, d. 2006 after his request had been disconnected the respirator that kept him alive. All have publicly exulted, as if death were a victory. From your hand Marco Cappato reiterated by appealing to nothing less than a moral duty: "I helped Fabiano because I considered it my moral duty" [cf. WHO]. To follow to rejoice with Twitter: "Victory of civil disobedience; now all more free, even those who disagreed '.

These words sound like blasphemies the ears of any Christian spirit during the Easter memory relives the mystery of Christ, who conquered death by his resurrection, to which we are made partakers. Today instead, from a worthy product of that Mephistophelian party known as the Radical Party, we have to hear that the achievement is rather death, with a lot of reference to "moral duties". These comments of jubilation were followed by those of the Senator of the Democratic Party Monica Cirinnà, on which we fly over, because in the words of Marco Cappato we said just about everything. Only one thing we can add: before our eyes apathetic and powerless Catholic citizens, all of them equipped with ballot, but most of all beneficiaries of the constitutional rights of freedom of thought, speech and expression, that no one can certainly revocarci as Catholics, we witnessed the painful rendition of an Italian Church now fossilized in sclerotic obsessively only on migrants, while in our country we have now entered the Trojan Horse of the culture of death: assisted suicide.

Equally important would be the perfect note repetition what has already occurred at the time in 1978 the referendum on the legalization of abortion: the supporters of certain laws, aiming variously to touch the life of the heart - as if it were a disposable good in the hands of voters, Lawmakers and doctors - their struggles unleashed the increasingly relying on borderline cases, indeed on very rare occasions. Playing on them before they go to hit the collective emotion, then perform a subversion of the fundamental laws by reversing the same legal logic: transform the exception - often rare but extremely rare - as a general rule. Let me be clear: The law takes into account always the existence and possible rare exception livelihood, but at the moment in which it, subject to manipulation, It ends up transformed into a general rule, at that point we are before the actual legal and legislative aberration.

If anything, many do not realized it, it should be clear that we are only at the beginning of the process of radical evil and dehumanizing. The Trojan Horse was in fact just introduced, soldiers still have not come from her womb, but soon they will manifest out. Then, in a future far at all, thanks to the exponents of those present parties shouting at each trifle the fascist e to the Nazi, we will find ourselves in a society in this free and democratic point to embarrass the Third Reich Nazi, but especially Dr. Josef Mengele. And tomorrow, the most exquisite accordance with the law and without any consent from interested parties or their family members, perhaps seriously ill people will be killed if they remain alive without any possibility of cure and healing, young or old alike, will not burden the state budget and the National Health Service. Also because our population, growing old and birth rates to below zero for four decades, will soon find out that the much-welcomed and unwanted migrants, They will not be at all in our country for us to change diapers, nor bid us emptying bedpans and parrots, nor to hold and pay with their work, with their taxes and their contributions to our pension system for the future collapse together with the National Health Service.

If we did not live obsessed by political correctness, we should know that the majority of young Africans who emigrate to our country, mostly come from countries where the males have never shined neither desire nor ability to work. This for a purely anthropological and cultural discourse: in the company of some African countries to work are women, not men. For their part, our law enforcement agencies and the judicial files that overflow for certain specific crimes in our courts, show that when these anthropologically and culturally idle males are put to work, often they create companies of this kind: take wives and daughters and bring them into prostitution in our streets. How many, but above all how numerous are the husbands and fathers originally from Nigeria who have been repeatedly arrested for exploitation of prostitution, in particular of that child? Yet in his time, that "great scientist" Senator Laura Boldrini, had the audacity to say that if we had not welcomed migrants, tomorrow we would not have had anyone from old diapers he changed us (!?). Soon said: or this senator has traded young Nigerian Muslim-nothing, with a proven propensity for violence and crime, for the hardworking Filipino Catholics, notoriously hard-working and very respectful to the elderly and sick, or was he acting on their own set of a science fiction movie, as for years they tend to make the leaders of the Democratic Party. But there is also a third possibility: perhaps the Senator does not know its uses, customs and habits of some populations of the African continent, however, those that produce the highest migration flows and at the same time the highest number of crimes committed, once you arrive in Europe. That said it noted: to say such things, I'm not after having played the role of so-called racist, Fascist and Nazi, but they are the facts and legal documents. It would be enough to tour in various European countries to find out instantly that even the diligent, disciplined and rigorous police of the Federal Republic of Germany, He manages to hold off certain gangs of violent criminals, mostly from Nigeria.

As we said poc'anzi it is no mystery that the current government was brazenly supported by the Holy See and the Italian Episcopal Conference which entered the electoral campaign for the European elections of the 26 May 2019. And this government is the Prime Minister Professor Giuseppe Conte, a child prodigy grew up at Villa Nazareth in Rome, among her skirts at all mourned Cardinal Achille Silvestrini, Modernist in the round and prominent member of the so-called cardinal Mafia St. Gallen. For ecclesial modesty and love of country many of us have chosen to be silent, but those who know certain characters and the way they act, It included instantly, in the days of the government crisis that began in mid-August, the famous speech aimed primarily to the attack Interior Minister, Senator Matteo Salvini, Professor Giuseppe Conte [cf. WHO], It was written mostly between the Secretariat of State and Villa Nazareth, located in Rome Via della Pineta Sacchetti, pleasant place where, however, it is much easier to meet and spend time conversing in a completely confidential to Cardinal Pietro Parolin, Secretary of State of His Holiness.

Great fear was shown for the populist Matteo Salvini, while the Catholic press "of" regime discoursed on inappropriate performance by the rosary and its references to the Immaculate Heart of the Virgin Mary, almost as if they were authentic blasphemies. We are taking apart then on Tweet and inappropriate jokes in which he has experimented Father Antonio Spadaro, now that ranges between The master's voice e the voice of unconsciousness. Now, these same people, They will gather to collect the fruits they have sown and soon, their child prodigy of Villa Nazareth will have to open with his own hands the belly of the Trojan Horse introduced into our city. These are the facts and the results of a Holy See and an Italian Episcopal Conference that irritated by the rosary crowns and by the populist references to the Immaculate Heart of the Virgin Mary, It started flirting with the fringes of the radical Left, of which we know always the various instances: l'euthanasia, the abolition of the objection of conscience for doctors who do not want to perform abortions, marriage between same-sex couples, being granted the adoption of children, lawfulness of the uterus for rent, the imposition of education gender in primary schools and so to follow ... But, we repeat again: the problem was the rosary crowns and the invocations addressed to the Immaculate Heart of the Blessed Virgin Mary by that populist Senator Matteo Salvini.

I fear however that, unfortunately, the big problem It consists of chameleons professionals as the current President of the Italian Episcopal Conference, Cardinal Gualtieri Bassetti, that some decades ago, Florentine priest who was, climbed the pulpit in pre-election periods and invited to vote for the Christian Democrats, would cost even hold their nose to smell the. Today, walking towards the eightieth, we see him reduced to smiling at a supporter of the culture of death like Senator Emma Bonino, already previously counted among the figures of the great Italian for the august mouth of the happily reigning Pope [cf. WHO, WHO]. What else to say: … Ah, when I would have preferred, instead of Gualtiero Bassetti, the salvation of my soul and Heaven, a cardinal conquered after missing for a lifetime from a cart to another!

I am aware that we priests and theologians not yet sold to the Prince of this world we turn to a secularized and de-Christianized world that no longer understands either our language or the sentiments and evangelical foundations that animate it. Add to this more and worse: we find ourselves even be ostracized and persecuted in the same church where today, including a shot of mercy and a collegial collegiality blow, we are now reduced - as I have often said - to the Cambodian regime of Pol Pot.

To understand the terrible mystery of death, of the disease, of physical decay, of pain and suffering, you must start from far away: the creation of the world and of man. The dead, indicated by many as "natural element" and "inevitable" cycle of life, in addition to being quite natural, It is actually about as unnatural to exist. God did not create mortal man, it created immortal. It gave, giver of perfect and eternal life, the mystery of creation has not conceived neither pain nor suffering, or physical decay or disease. The dead, with all its consequences, enters the world stage when the man, benefiting from the freedom and the free will given to him by God, He decides to rebel against his Creator. It is then that that element enters the world scene completely unnatural that is death, Consequently a sin which has altered the creation itself. This is referred to as Original Sin; a pity that none of us has committed, but that all together we inherited a corrupt nature originally from this same sin.

This is our faith, which starts from the mystery of creation. A faith that gives us believers a completely different perception of death and pain, an element sometimes more unwelcome, and a source of even greater suffering, when it afflicts us, but it strikes through illness of our loved ones and beloved.

In a society that together with Christian principles refuses physical decay, illness and death itself, more than difficult it can sometimes be almost impossible to talk to the men of this world of that great element is education that is saving you the pain. Topic treated by the Supreme Pontiff John Paul II in his memorable Apostolic Letter dedicated to the Christian Meaning of Human Suffering [CF. Saving pain, full text, WHO].

In a society that together with Christian principles refuses physical decay, illness and death itself, more than difficult it can sometimes be almost impossible to talk to the people of this world the mystery of the Cross, which it is primarily unspeakable suffering. Indeed, If a specialist in forensic medicine and a specialist in anatomical pathology is mettessero to explain to the general public who are both pain, both the physical consequences for a death caused by torture of crucifixion - not surprisingly called the Roman Criminal Law An extraordinary penalty, namely the the greatest punishment ―, perhaps many would not stand up to detailed descriptions.

but yet, under the cross ... Mother stood beside the cross weeping, While her Son [was the grieving mother in tears, under the cross, on which hung his Son]. And the Mother of Sorrows, before the suffering child dying, He not pleaded any centurion to end the torment with a "merciful" spear. Because the Blessed Virgin Mary, as stated in the prayer of St Bernard to the Virgin reported by Dante in Canto XXXIII of Paradise, He was "Daughter of your Son, humble and high beyond, Fixed term of the eternal counsel '. Just so: Daughter was the Son of God, she was not a daughter of Satan like that soul of poor Marco Cappato - except for his sincere and profound repentance -, worthy son of politician Marco Pannella and Emma Bonino, the great Italian, which today celebrates the conquest of death, introduced to the world by the Devil, certainly not from God.

While in Italy the satanic culture of death risks overcoming, continue to run after the supreme modern dogma of migrant, some of our High Prelates, now flirting with the world, now with certain child prodigies of the late Cardinal Achille Silvestrini from Villa Nazareth. But we are there, kneeling in the best place, under the cross of Christ, from which it does not drip death, but the blood that has redeemed us. And all these people, Red political color or red cardinal, We do not really scared, the shadow of the cross of Christ God, it is they who must fear, even more than tomorrow, the eternal that awaits them.

the Island of Patmos, 26 September 2019

ARCHIVE: ARTICLE PUBLISHED ON 26 SEPTEMBER WHO

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The Little Prince traveling with Jesus Christ along the roads of Galilee

18 September 2021/1 Comment/in Homiletics/by Father Gabriele

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Homiletics of the Fathers of The Island of Patmos

THE LITTLE PRINCE TRAVELING WITH JESUS CHRIST ALONG THE STREETS OF GALILEE

The theme of welcoming children it is important and central in this passage. The children, generally, they are not paralyzing fear. They tend to have a simple look even in the face of difficulties and know how to welcome the embrace of the Eternal Father. With an innocent and clear look, they are not without great insights and great truths. In fact, children often say what they think bluntly.

Author:
Gabriele Giordano M. Scardocci, o.p.

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Meditation on the Holy Gospel of the 25th Sunday of ordinary time (year B)

In his splendid masterpiece The little Prince, Antoine de Saint-Exupéry recounts in first person the imaginary encounter with the little prince, imaginative character with whom he begins a deep journey, between various planets and profound reflections on life and especially on childhood. He dedicates this book to a certain Werth, of which we know only what the Author illustrates:

“I want to dedicate the book to the child this adult was a long time ago. All adults were first of all children ".

On childhood issues, the Today's Gospel in its beautiful readings it contains Jesus' admirable teaching of service to one's neighbor and binds it to welcoming the little ones. In the text of the Holy Gospel it emerges above all that Jesus is on a journey:

"During that time, Jesus and his disciples went through Galilee, but he did not want anyone to know. In fact, he taught his disciples and told them: “The Son of man is delivered into the hands of men and they will kill him; ma, once killed, after three days it will rise again”. However, they did not understand these words and were afraid to question him ".

On the way, Jesus announces this great mystery to them: passion, the Resurrection and therefore the Redemption. It is really difficult for the apostles to understand, on the contrary, this announcement gives rise to a profound fear. A fear that blocks, it paralyzes and does not allow even a simple clarifying dialogue. Fear is in fact the opposite of faith. There is a human fear in the face of an unforeseen event: it serves to activate our skills and knowledge to resolve the traumatic event. But there is also a profound fear that slows down our capacity for reflection and solution and above all paralyzes our entrusting ourselves to God. In deep fear, the sense of abandonment and trust in the God of Jesus Christ disappears.

«They reached Capernaum. When he was in the house, he asked them: “What were you arguing about on the street?”. And they were silent. On the street, in fact, they had argued among themselves who was the greatest. Sitting down, he called the Twelve and told them: “If one wants to be the first, be the last of all and the servant of all "".

Fear had brought the apostles to focus their attention on themselves to try to distract themselves; therefore they had begun to discuss about themselves improvising a sort of ranking on who was the best and most helpful. Jesus then intervenes; the Lord is aware of how much his beloved apostles have served and loved him. But it is not with a spirit of competition that this call must be lived. Being first and greatest means putting yourself at the service of God and others. This is the "fundamental law" of the Church. To work according to an authentic charity, alive and attentive to the need for truth, tenderness and eternity of our neighbor. We too can assimilate the teaching of Jesus: offer a service of charity, to be last in pride, in self-centeredness and perfectionism, to put God's love and simplicity at the center. In this service, we will be small living images of Jesus himself, true God and true man.

«E, got a baby, placed him in their midst and, hugging him, he told them: “Whoever welcomes only one of these children in my name, welcomes me; and who welcomes me, does not welcome me, but the one who sent me "".

The theme of welcoming children it is important and central in this passage. The children, generally, they are not paralyzing fear. They tend to have a simple gaze even in the face of difficulties and thus know how to welcome the embrace of the Eternal Father. With an innocent look, pure and clear, they are not without great insights and great truths. In fact, children often say what they think bluntly. Being then true and authentic servants of Jesus requires returning to this spirit of purity and innocence of spirit, not of the mind. A spirit that is always welcoming, with a look at the events that happen, that is not simply material or horizontal, but mainly confident and abandoned to the grace and action of God. Therefore welcome a contemplative gaze capable of embracing, with the light of faith, all of reality to grasp it, with divine amazement, goodness and beauty.

We ask the Lord to become true authentic servants, through the intercession of our heavenly mother, Maria, to be credible witnesses of the Word of Eternal Life of Jesus.

Rome, 18 September 2021

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"If this is a priest". The bizarre and embarrassing case of Don Ettore Cannavera and his a-catholic and a-theological belief

10 September 2021/10 Comments/in Actuality/by Father Ivano

- Church news -

"IF THIS IS A PRIEST". The bizarre and embarrassing case of Don Ettore Cannavera and his a-catholic and a-theological belief

"There is no contrast between being a priest and the sweet death». Unfortunately we can already predict that no one will take adequate measures against this unmanageable priest. Nor his bishop, nor the Congregation for the Clergy, nor will the Congregation for the Doctrine of the Faith move a muscle. And that's because, priests like him, sometimes a corrupt and consequently corrupting system is very useful. Or as San Bonaventura da Bagnoregio said: "Rome corrupts the cardinals who corrupt the bishops who corrupt the priests who corrupt the people".

Author
Ivano Liguori, Ofm. Capp.

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The confreres of the presbytery of Cagliari they know very well who we are talking about, indeed, perhaps some of them would prefer to forget even the name of the brave Don Ettore Cannavera who is certainly not comparable to the homonymous pious and virtuous Homeric hero of the Iliad. Outside the Cagliari district, the character in question is not known, but in recent days he has had attention and space in the newspapers of the radical left and the left radical chic, it gives The Manifesto a The Republic.

Lately he has been getting noticed for having affixed - as well as the mayor Giorgio Gori in Bergamo [you see WHO] - his prestigious signature in favor of the abrogative referendum on legal euthanasia [you see QUI], arguing that there is no contrast between being a priest and being in favor of sweet death (sic!). The newspaper where the interview signed by Patrizio Gonnella is reported is the poster and the body of the article is quite interesting for understanding personality, the mentality and the "theology" of this presbyter.

Maybe for someone Don Ettore Cannavera he could also appear as a present-day Sardinian Don Andrea Gallo, perhaps to be honest he is only the product of that vulgar and unhealthy social 1968 that has brought nothing good in the world, for Italy and much less within the Catholic Church which now pays the price for those clerics who at the time confused the Good Shepherd with Fidel Castro and the singing of’Rejoice with Bella Ciao. And if for Don Andrea Gallo we could at least hope for the good influence and pastoral example of Cardinal Giuseppe Siri - who could be accused of everything except for not having loved Christ, the church, the people of God and the Magisterium - for Don Ettore Cannavera we know of what influence he is a disciple, just listen to his proud opening at the 41st Congress of the Italian Radical Party [you see WHO]. Of these ideas, Don Ettore Cannavera has been an advocate and interpreter since his youth, which made him support the divorce law as a new priest and then share abortion as well, euthanasia and free drugs [you see WHO; WHO; WHO], all the workhorses that we recognize are present in the historical secular preaching of the two Italian pride Marco Pannella and Emma Bonino.

Empirical evidence shows, this would be enough to be able to raise well-founded doubts on his vocational choice and on the reasons relating to presbyteral consecration which is certainly not aimed at this type of social battles, which, moreover, a priest should refrain from doing in these terms. Unless you think that San Giuseppe Cafasso, San Leonardo Murialdo, St. John Bosco and St. John the Baptist Piamarta were less social priests and less attentive than he to poverty and hospitality, while at the same time remaining profoundly priests, faithful and obedient to the Church and bulwarks of integrity to the Magisterium.

It is clear that anthropology that guides the mind and action of Don Ettore Cannavera is certainly not the theological one linked to the idea of man who has his authoritative model in Christ [See. GV 19,5]. There is no Catholic feeling in this Modus Operandi completely devoid of that idea of a new man [See. Ef 4] who becomes son in the Son and brother of Jesus Christ [Cfr Rm 8,15.23; 9,4; Gal 4,5]. The idea of a man who conceives himself as an obedient son of the Church because he is generated as such by the blood of Christ on the cross is totally missing. In short, in all this cultural anthropological model there is nothing that refers to even a minimal revealed truth that makes it possible for man to be immersed in that grace of Christ which represents the only evangelical-moral imperative within which it is possible to find peace for the whole. of man. And they will certainly not be the artificial paradises anti-human rights to represent an anesthetizing joint to make the fatigue of living more bearable.

For Don Ettore Cannavera, it's obvious, humanism is that of the Enlightenment, man is the demiurge of reason alone who creates happiness and success by himself, regardless of God at the beginning of life, as well as in its natural course, until the moment of death, in a very personal and highly questionable biblical vision that does not skimp on Roussian selfishness and egocentrism.

That's why it makes sense to say that it could be done unless a bishop pronounced the consecratory formula on him and anointed him with sacred chrism, to do these things it is enough to be a politician not too superfine. But, what do you want, a political priest keeps his own sex appeal indispensable that cannot escape the newspapers and cameras, something that nourishes the pathogenic narcissism of these subjects more genuflected to parties than to tabernacles with sweet ambrosia.

And of course we have armies of adult Catholics who praise these priestly subjects as the vanguard of the purest Church, humiliating and denigrating the few who still remained priests for the sanctification of the people entrusted to them, through prayer, the sacraments and charity in truth [See. Roman Ritual of Priestly Ordination].

If this were not already enough matter I would add that perhaps the validity of Don Ettore Cannavera's priestly ordination should be reviewed, if he had really come to the priesthood moved by certain convictions that constitute decisive contempt for the pillars of faith and its dogmatic system. Indeed, our brave, there is no problem in affirming perniciously grave errors for a presbyter: "There is no hell. Giovanni Papini already said this in the 1950s. I don't believe in hell " [you see WHO]. He quotes Papini, with the substantial difference that we know of an authentic conversion of Papini, No word has yet reached Don Ettore, but surely when this happens you can read it on The Manifesto, his The Republic or knows, maybe to the next meeting of the Italian Radicals.

Very delicate theme that of the validity of sacred priestly ordinations, on which they debated in 2016, at the sacramental level, the theological and juridical the two founding fathers de The Island of Patmos, the pontifical academician Giovanni Cavalcoli and the dogmatic and historical theologian of dogma Ariel S. Levi di Gualdo. We refer to their scientific articles, but readable and understandable by anyone who wants to deepen the topic [See. G. Horses WHO, A.S. Levi di Gualdo, WHO, WHO].

It would be enough to use a minimum sense of reality to see that here unfortunately we are not faced with the case of a sinful priest who has lost his way, something that can happen to all of us because we are not immune from error and sin, but it is a priest who has fallen into the Luciferian blindness that leads to exchanging evil for good and then defending it proudly enough to normalize it in the exercise of sin.

But all this today seems to matter nothing, because it is enough to operate a generic philanthropic good to be in good conscience before the world without the slightest need for any conversion (as it was in the case of Gino Strada you see WHO, WHO) and let oneself be elevated and sanctified, not by the Holy Spirit, but from the secular spirit that springs from the hyperuranium of untouchable civil rights in which public recognition as commander of merit of the Italian Republic for acts of heroism flows with abundance, for the commitment to solidarity, in the rescue, for activities in favor of social inclusion, in the promotion of culture, of legality and for the fight against violence [you see WHO].

But let's be serious? What heroism is there in defending and justifying the attempt on nascent life, what heroism in the throwaway culture, what heroism in making himself the arbiter of another man's life and dignity, what heroism in allowing divorce and the nullification of the natural family? No One, no heroism, only cowardice and timidity, only the mark of the monkey of God who promises man divine equality in the sign of disobedience [See. GN 3,5].

It would be wise to use the method of the Belgian Cardinal Joseph-Léon Cardijn in these cases and of the Croatian father Tomislav Kolakovic, that method that allows us to see, judge and act in an evangelical way in the face of moderate totalitarianisms disguised as the Gospel of the poor in an attempt to formally correct the error and subsequently to recover the offender (even if he is a priest) fallen from grace because of the apology for a sin and a crime.

Unfortunately, we can already predict, without particular qualities of clairvoyance, that no one will take adequate measures against this unmanageable priest who in the past also taught in the Pontifical Theological Faculty of Sardinia. Nor his bishop, nor the Congregation for the Clergy, nor will the Congregation for the Doctrine of the Faith move a muscle. And that's because, priests like him, totally ingestible, sometimes a corrupt and consequently corrupting system is very useful. Or as San Bonaventura da Bagnoregio said: "Rome corrupts the cardinals who corrupt the bishops who corrupt the priests who corrupt the people".

Allow me a cinematic digression taking Jack Nicholson as an example in the movie 1992 Honor code. Nicholson plays the role of a cynical Colonel who does not care about the truth and who does not hesitate to sacrifice the life of one of his soldiers under the illusion of respecting honor in this way, the austerity of military life and the country’s national security.

Don Ettore Cannavera is like that, reminds me of Jack Nicholson's Colonel Jessep. It is placed there but not for the truth of the Gospel but to carry forward the demands of a secular world that deludes itself to protect man with essential civil rights but that for good reason does not blink at the procured death of a fetus in the womb. maternal, to the procured death of a terminally ill patient, to the dissolution of human dignity that is cloaked in a warm and soft blanket of empathy in a world without Christ or Church anymore.

Perhaps at the end of his life, Don Ettore Cannavera, he will write his own memoirs which will be the training manual for the priests of the future. Maybe at his funeral, as it happened for Don Andrea Gallo, the cardinal on duty will be there to pay him homage and the support of the Church for his work, that although uncomfortable and heterodox, in fact it was allowed by a corrupt and corrupting system that corrupts the cardinals who corrupt the bishops who corrupt the priests who corrupt the people.

Laconi, 10 September 2021

Author
Editors of The Island of Patmos.

WHEN IN TRAGEDY YOU TRY TO SDRAMMATIZE: THE MODERN TANGO OF THE ITALIAN EPISCOPATE. THE WORDS OF THIS LIGHT SONG ARE INTERESTING AND FIT …

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One “vaccine” of trust and hope to the school in the presence for a renewed experience of normality

6 September 2021/in Actuality/by Straight Anna Monia

- School and society -

A "VACCINE" OF TRUST AND HOPE AT THE SCHOOL IN PRESENCE FOR A RENEWED EXPERIENCE OF NORMALITY

In these times of restart, That passage from the Gospel in which Jesus invites the weary disciples often comes to mind, after the troubles of an unsuccessful fishing, to cast the nets again.

Anna Monia Alfieri, I.M.

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“We struggled all night and didn't catch anything; but at your word I will cast the nets " [LC 5,5]

The school restarts. It's a fact. No more nostalgia for the holidays: it's time to leave and commit. And great! In the lasts 19 months of lockdown many took to the field for our young people. In the last months, even more briskly, we all worked, why the slogan school in attendance not only remain such but become a reality.

We adults we have renewed the awareness that school is the place of knowledge, the place where students develop the ability to reflect. Notions are learned at school, but we learn to argue, to live in a necessary relational dimension.

Here then we go back to pointing the alarm clock, to prepare the backpack, books, to check the subjects of the day, the emotion of an interrogation returns, a demanding verification. It returns to normal.

I think of our dear young people and I would like them to experience the excitement of the beginning of a new school year, with all the expectations that each of us carries in our hearts. To each and every one: have a good year, in the joy of learning firm contents, in the desire to weave healthy relationships. This is the heart of education ... In a good public school, state or equal.

A wish extended to all teachers who are struggling with meetings, the colleges, the departments: not sterile bureaucracy, but you meet people united by the desire to think, to design, to devise learning paths for young people who will be entrusted to them in the classes, in an inter-generational exchange of culture and values.

A thought goes to the parents, in the awareness that educational responsibility, to be exercised, it needs freedom. But it is always responsibility: therefore an adult question with a formed and solid will.

How much do we need of truly adults! I hope that the restart of the school will be an appeal for everyone for a fairer and more equitable school: this will depend on our ability to ask for the completion of the “autonomy, equality and freedom of educational choice ". Citizens are thus rediscovered freer, because a value is rediscovered: the civic sense, at the service of the good of all. A value, that of civic sense, that only face-to-face school can help make it a reality every day.

In these times of restart, That passage from the Gospel often comes to mind [cf.. LC. 5, 5] in which Jesus invites the weary disciples, after the troubles of an unsuccessful fishing, to cast the nets again. Pietro, in whose humanity each of us can reflect, although he too is at the end of his strength, he replies to the Master: «[…] We worked hard all night and took nothing; But at your word I will let down the nets» [“We struggled all night and didn't catch anything; but at your word I will cast the nets "].

there, we all struggled for a long time: now is the time to cast the nets into the sea and collect abundant fishing made of culture, commitment, good will, desire to be useful to society. Best wishes, so, of happy school year!

Milan, 6 September 2021

One “vaccine” of trust and hope to the school in the presence for a renewed experience of normality

6 September 2021/in Actuality/by Straight Anna Monia

- School and society -

A "VACCINE" OF TRUST AND HOPE AT THE SCHOOL IN PRESENCE FOR A RENEWED EXPERIENCE OF NORMALITY

In these times of restart, That passage from the Gospel in which Jesus invites the weary disciples often comes to mind, after the troubles of an unsuccessful fishing, to cast the nets again.

Anna Monia Alfieri, I.M.

PDF print format article

“We struggled all night and didn't catch anything; but at your word I will cast the nets " [LC 5,5]

Milan, 6 September 2021

The Bishop has the moral obligation to respond to the unfortunate position of the Mayor of Bergamo to sign in favor of the abrogative referendum on legal euthanasia

4 September 2021/21 Comments/in Actuality/by Father Ivano

- Church news -

THE BISHOP HAS THE MORAL OBLIGATION TO RESPOND TO THE WASTE POSITION OF THE MAYOR OF BERGAMO TO SIGN IN FAVOR OF THE ABROGATIVE REFERENDUM ON LEGAL EUTHANASIA

The Mayor of Bergamo on euthanasia: “Over the last few weeks, I have reflected for a long time on this signature which I have affixed with conviction and as a believer. I don't think that the signature and the religious belief are in contradiction "

Author
Ivano Liguori, Ofm. Capp.

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Marco Cappato (of the Luca Coscioni Association) with the Mayor of Bergamo Giorgio Gori at the signing banquet for the referendum on euthanasia [picture from The Corriere di Bergamo, edition of 2 September 2021]

When a politician he professes himself a believer and proudly defends the manifestation of sin in all its forms, not only can he not consider himself a believer, but not even maintaining within that Catholic ecclesial communion so often boasted in newspapers and television to impress unwary Christian voters.

The recent story of the Mayor of Bergamo Giorgio Gori appears sensational, not so much for its political position, very clear and evident to all, but for his alleged position as a believer, that cries out for vengeance in the sight of God and in Catholic common sense. The mayor told reporters with some pride and with clear words:

“Over the last few weeks, I have reflected for a long time on this signature which I have affixed with conviction and as a believer. I don't think that the signature and the religious belief are in contradiction " [see: WHO, WHO].

Some from the so-called silent ecclesiastical high spheres, because, as it seems, capable only of tearing up their clothes for the poor illegal immigrants who die in the waters of the Mediterranean Sea - for which we all regret with Christian pain -, should reply without further delay to this improvised "believer". Indeed, applying its own logic one could similarly affirm: as a believer I cannot prevent those with a different perception of life from having an abortion. I can't stop a woman from prostituting herself, nor to those who acquire its sexual services to favor prostitution in this way, including that of minors. And why stop taking drugs? As a believer, I am in favor of free drugs. Or is it not free, whoever, to take drugs as and when he wants? To these statements which are intended to be entirely logical, then the justifications follow. However, these are justifications that do not stand on a logical level, to be exact these: legalized abortion prevents clandestine abortion. Legalizing prostitution will take away the business of the underworld. Similarly, legalizing drugs, a large turnover of business will be taken away from the mafias. I find it really strange that no one has yet launched the workhorse: legalizing euthanasia will prevent the various Dj Fabo from having to go to a Swiss clinic and pay a large sum of money for their "end of life".

But, if a quiet citizen who is in his cottage sleeping with his wife and children, finding himself in the middle of the night with thieves in the house and having a regular firearms license, he opens the fire and leaves one dead on the ground in the living room, in that case the voices are raised in unison of the politically correct which praises the "poor thief!». It does not matter, what could have happened to that father of a family and his children, he didn't have to just shoot, because you don't kill a thief inside the house, or better: only in certain ideological cases is life sacred, namely that of the thief, not, however, that of the aborted child. To a thief who committed crime in an incorrigible and dangerous way for the life and safety of others, one can only tell, with a smile, the phrase used in the Ash Wednesday liturgy: "Get converted and believe in the Gospel". But if he decides not to convert, without hesitation he will stun the father of the family and his son with beating, to then rape his wife with his other accomplices. Things that have happened several times and are narrated by the news and by judicial documents [see WHO]. These are cases before which the unanimous chorus "Do not kill" always rises, the same choir which, however, does not rise in front of the counseling centers where chain abortions are practiced.

The Blindness of Modern Moderate Totalitarianism we can read in all its destructive wickedness in these words of the mayor of Bergamo who shows off a confused and unhealthy faith to endorse the abrogative referendum on legal euthanasia which is in contrast with both divine Revelation and the Magisterium of the Church. Blindness of a person who considers himself to be a "believer" but whose creed is certainly not that of the Lord of Life. Blindness of a "believer" whose faith more resembles Auguste Comte's liberalism with the abusive Enlightenment claim of giving man divine prerogatives, or of the socialism of Henri de Saint-Simon who sees in the positivist faith a secular salvation that has got rid of God.

Because of this, we Fathers de The Island of Patmos, in our capacity as priests and theologians we ask H.E.. Rev. Monsignor Francesco Beschi: can a believer who does not listen to Sacred Scripture and the voice of the Magisterium [which is expressed in the Apostolic Letter Good Samaritan and in the Encyclical Gospel of Life] still be said to be such, so much so as to represent a scandal for the faith of many weak and confused Christian brothers? It's possible, in the face of so much proud and persistent manifestation of sin, do not intervene forcefully, perhaps even with a canonical disciplinary action that sees excommunication as the just medicinal penalty for the offender who favors and supports the killing of a human person, thus violating their dignity and respect due to the living God and Creator? [See. Catechism of the Catholic Church NN. 2276-2279].

At this moment it would be right and right ask this public figure to account and reason for this, who impudently supports the culture of death and proclaims himself a believer. Just as it would be consoling to hear from the Pastor of the Church who is in Bergamo a word of strong condemnation and dissociation from the words of a faithful who, on the one hand it proclaims itself as such, on the other hand, it incurs the grave error and crime that exposes many to sin.

Who knows how many Bergamo Catholics, because of these words spoken by their Mayor, "Believer" and "Catholic", they will be encouraged to sign in front of market stalls or in the offices of their respective municipalities by endorsing this law? Who knows how many, on this Sunday, they will come to make Holy Communion receiving that Christ who in the sick person forced to euthanasia will still stretch his arms on the cross and torn by man's sin will offer himself as a victim to the Father to save us from the satanic deception that wants to do without God? The first, among these sacrilegious communions, it could be that of the Mayor of Bergamo himself, "Believer" and "Catholic" in favor of euthanasia?

The Bishop of Bergamo should think about it, especially considering that the Blessed martyr Saint Alexander, patron of his diocese, he did not remove the pains of witness in martyrdom for Christ. Therefore the Bishop does not withhold the pastor's testimony and save his Church from ravenous wolves, that it is not only the smugglers who transport illegal immigrants, several of which unfortunately destined to die in our waters. The ravenous wolves are also certain First Citizens who pride themselves on signing up for the culture of death and who after doing so proclaim themselves believers.. At least, the smugglers, they do not proclaim themselves believers and do not declare that their activity is not in contradiction with religious belief.

Laconi, 4 September 2021

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