I respect Nietzsche and Saint Laurent, I frequent the upper middle class and I do not visit the Roma camps, enough not to become a cardinal

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I esteem NIETZSCHE AND SAINT LAURENT, I ATTEND THE UPPER BOURGEOIS AND I DO NOT VISIT ROMA CAMPS, JUST ENOUGH TO NOT BECOME A CARDINAL

The areas of Catholicism so-called traditionalist or conservative, through their army of mystical souls and defenders of the true and authentic faith, they changed the word Modernism into a synonym for absolute evil. This is in the same way that the Soviet communists had transformed it into a synonym for absolute evil words like bourgeoisie or capitalism.

— History and current affairs —

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A famous stylist he uttered a phrase which in itself contains a profound evangelical essence, rather, eschatological: «Fashion passes, style is eternal". Definitely, il francese Yves Saint Laurent (1936-2008), avowedly atheist, all-round homosexual with an adventurous life behind him in every sense, who arranged for the ashes to be scattered after the cremation of his body, he had neither metaphysical nor eschatological ambitions, perhaps not even evangelical. However, this does not mean that sometimes, the most unthinkable people, even those furthest from Christian living and its moral principles, can express concepts that fit, surprisingly, or even extraordinary, to the Christian feeling and the contents of the Holy Gospels. It would be enough to simply read certain poems by Baudelaire, Verlaine and Rimbaud, called not by chance The cursed poets, the cursed poets.

Thundered Friedrich Nietzsche already at the end of the 19th century: "God is dead, stays dead, we killed him" (cf.. The Gay Science, n. 125). A phrase that in itself could scandalize an army of mystical delicate souls, but which if read in a Christian key sounds instead like a severe warning. Haven't we perhaps evicted the very idea of ​​God from our ancient European continent, after killing him, to the point of making an evident concept such as the undeniable historical Christian roots of Europe unpronounceable? Saying that Europe was born from Christian roots is not an attack on the idolatrous cult of fundamentalist secularism, but a fact that should be accepted by all non-believers with intellectual honesty, who, having taken note of this clear fact, then have every right to remain and profess to be secular and non-believers.

This sharp thinker, brilliant and crazy he had also intuited and prophesied that the decisive attack on Christianity could not be based on the theme of truth but on that of Christian morality. Even in this, Nietzsche was wrong when he titled a work with the provocative name The Antichrist, where he paints Christianity as a disaster and a perversion that needs to be freed from? This too requires a particular capacity for reading and speculative interpretation on a philosophical and socio-ecclesial level: over the centuries the men of the visible Church, perhaps today in a special way, they have not by chance generated disasters and perversions from which it would be good to free ourselves, with the primary and ultimate aim of protecting the Church of Christ, the Mystical Body of which he is the head is us living members? (cf.. With the 1, 8).

Between the nineteenth century and the beginning of the twentieth century we Catholics, locked up on the perennial defensive lines, after all the historical events that followed the traumatic and bloody event of the French Revolution and the various liberal governments that were highly anticlerical and repressive towards the Catholic Church, it is not that by chance we have imposed great limits on ourselves and inflicted deep wounds on ourselves?

Areas of Catholicism so-called traditionalist or conservative, through their army of mystical souls and defenders of the true and authentic faith, they changed the word Modernism into a synonym for absolute evil. This is in the same way that the Soviet communists had transformed it into a synonym for absolute evil words like bourgeoisie or capitalism.

To the Committee of our Soviet of the Catholic tradition I throw down a gauntlet: it is true or not true, that the Lutheran scholars - children of a heresy which theologically remains such and which generated the second schism in the Church after the Eastern one of 1054 - they speculated on biblical sciences and new testamentary exegeses, while we Catholics, by virtue of the excellent foresight of the Supreme Pontiff Leo XIII or whoever on his behalf, we were trapped in four rancid formulas of decadent neo-scholasticism? And I say to such a rancid and decadent point that if between the end of the nineteenth century and the beginning of the twentieth century Sant'Anselmo d'Aosta had awakened from the tombs, Sant'Alberto Magno and San Tommaso d'Aquino, they would have kicked us in the teeth without a moment's hesitation.

After more 116 year old since the publication of the Encyclical Feeding of Dominic's Sheep of the Holy Pontiff Pius X, through which Modernism was condemned with all the harshness of the case, we want to start asking ourselves, we historians of dogma in particular, how much and if, that encyclical, it was truly far-sighted as some still glorify it today? Personally I consider it a historically necessary text in that precise historical and geopolitical context. However, if the speculation is both historical and theological, today she wasn't dead and buried, it would be necessary to start asking ourselves questions that will be the subject of an essay that I intend to publish as soon as possible: Modernism, with all its undoubted problems and errors, perhaps it wasn't in the first place, rightly or wrongly, a reactive movement that developed within a Church whose problems were almost all of a political nature, especially after the fall of the Papal States 20 September 1870?

Intellectual honesty is a rare commodity, especially in mystical souls and defenders of true and authentic doctrine and tradition. If in fact they had even a shred of it, the rigorous question would be the following: How come, after arriving in the middle of the last century in almost disastrous theological situations, at a certain point we realized that, to carry out in-depth studies on biblical sciences we were forced to refer to the publications and scientific texts of Protestant authors? We were already doing it in the first decades of the twentieth century, but secretly, so as not to end up on trial in ecclesiastical courts on charges of modernist heresy.

They should also clarify, always mystical souls and defenders of true and authentic doctrine and tradition, How come, the greatest and unsurpassed commentary on the Letter to the Romans of the Blessed Apostle Paul was written and published in 1918 by the Protestant theologian Carl Barth? And it is a text to which, whether you want it or not, we all have to do it again, precisely because it remains insurmountable for now.

Soon said why this happened: we Catholic theologians were busy scratching each other's head lice, like a tribe of capuchin monkeys, camping out on four rancid formulas of decadent neo-scholasticism, with the sword of the great and far-sighted Feeding of Dominic's Sheep which continued to hang above our heads, until the Supreme Pontiff Pius XII began to loosen the rules, but above all to donate to the Church encyclicals of high theological and spiritual depth, rather than encyclicals dictated by socio-political needs with all the most severe disciplinary implications addressed to the clergy and theologians.

It is known that imbalances always generate imbalances, like this, before and immediately after the Second Vatican Council, but above all with the unfortunate post-conciliar period, carried out by theologians and self-styled people who didn't know the documents of the Council at all, each ended up creating their own Council, the one I renamed into one my work of 2011 «the egomenic council of post-council interpreters».

If Modernism was the reaction to an airtight seal, the fight against this current of thought, ended then defeated, it generated a much worse reaction: the uncontrolled decline of Catholic theological speculation. And today we are forced to listen not only to theologians, but bishops in the chair who casually pronounce embarrassing heresies. Or better understood: the Jesuit Antonio Spadaro, whose theological depth is almost equal to that of a sole, not only embodies the decadence of Company of the Indies which in its time was the great Society of Jesus, because he even became director of the historic magazine La Civiltà Cattolica and can afford it, without any reminder, to publish on The Daily a commentary on the Gospel that would have made the heresiarch Arius pale [see text WHO].

The situation of decadent degradation that we live today in the Church has very ancient roots to be found between the end of the nineteenth century and the beginning of the twentieth century, when a ripple effect was triggered. Until we reach the present day, in which we are suffering and helpless spectators of an agonizing pontificate that has given us politically correct proclamations, uncertainties and ambiguities. All in the name of a true psychopathological obsession: poor and migrants, migrants and the poor...

It is known that today the bishops, but above all those who aspire to become such, they must come from unspecified "existential peripheries" and speak of an "outgoing Church". The Church is not leaving but is now in receivership, with bankruptcy upon us and the bailiffs ready to enter to affix the seizure seals. If the Church is saved - and it will be saved anyway by our certain faith - it will be because it is not a human work but a divine one; because Peter, chosen by Christ as a stone (cf.. Mt 16, 18-19), it rests on the rock of Christ. And of Christ - it is good to remember - Peter is the vicar on earth, he is not the successor, if anything, an even more good and merciful successor than Christ himself.

While elsewhere there was a catwalk of bishops new generation con i clergyman unglued, holding the wooden crosiers made in Master Geppetto's workshop, with pectoral crosses obtained from a piece of a poor migrant boat that sank off the coast of Lampedusa, This Sunday morning I celebrated Holy Mass in the chapel of a five-star clinic, a place where people who can pay very high prices are usually hospitalized. Then I visited all the terminally ill patients hospitalized in the oncology department. And after having already administered the Sacrament of the Anointing of the Sick and confessions in the days preceding, I continued to administer confessions to several patients again, then bringing them Holy Communion.

While I was kneeling before the Tabernacle, my theological soul was assailed by this atrocious doubt: in the Church today, these upper-class people, these rich people, they truly have a soul? They are also children of God? The church, who always took care of everyone, but which today only talks about the poor and migrants, of migrants and the poor, he has to deal with them too or not? The Holy Father continually tells everyone "Never forget the poor". But, in ten years of pontificate he has never once urged us not to forget even the souls of the rich. They are the rich people who have often donated the most important charitable structures to us, or the funds to build and maintain them, or the money necessary to carry out our apostolic works. I am not aware that the Church has ever built any charitable structure with the money of Roma pickpockets, those who in Rome, to be understood, they visited all the religious houses, there is not a single one who was saved from their thefts. And when the Holy Father received them in audience several times, I am not aware that as a sign of gratitude they returned any stolen goods in exchange for the apostolic blessing. Why steal from Roman religious houses, they are really the Roma - the police reports say so - they are not the Swiss bankers away in Rome, those traffic in another way and at much higher levels.

My doubts dispelled I left the luxurious clinic and did not visit a Roma camp as Augusto Paolo Lojudice did, today metropolitan archbishop of Siena and cardinal, I went as a guest to breakfast with a distinguished clinician and his wife at the exclusive Aniene Rowing Club, frequented by people who definitely don't have, for the Church today, the dignity recognized instead of the Roma.

A dignified priest it is good first of all that he presents himself with a beautiful cassock on and that he looks at the man as such, regardless of his class and social condition, whether poor or rich, because in the eyes of God there are no privileged categories because they belong to the category of the ideological poor. The worst clericalism, the most vulgar and undignified, I willingly leave it to that poor brother who interviewed the Supreme Pontiff several times in jeans and sneakers, while I willingly leave the red hat to Cardinal Augusto Paolo Lojudice, awarded this dignity not for particular science, intelligence and pastoral government skills that led him to stand out among the members of the Episcopal College, but because he brought the seminarians of the Pontifical Roman Major Seminary to visit the Roma camps.

All these are just the end results of a large and complex ripple effect that started long ago, which would be good to study, because only in this way it will be possible to find an adequate cure, certainly not with a new one Feeding of Dominic's Sheep nor with a second one Praised yes, which could also be titled if desired Laudato no, given the consolidated style of the … it could be yes or maybe even no, but maybe who knows, a little yes and a little no, but maybe you know what I'm telling you? Come to an agreement and do it yourself, as long as you never forget the poor...

More than consolation we have a certainty of faith: fashions pass, as Yves Saint Laurent said, but the style, that of Christ who revealed himself and gave himself, that remains forever and never passes away.

the Island of Patmos, 4 September 2023

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Father Ariel's new book has been released and is being distributed, you can buy it by clicking directly on the cover image or by entering our bookshop WHO

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To deny oneself and take up the cross is an exaltation of pain? No,

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Homiletics of the Fathers of The Island of Patmos

DENIALING YOURSELF AND TAKING UP THE CROSS IS AN EXALTATION OF PAIN? DO NOT, IT'S WAY TO THE WAY, TRUTH AND LIFE

«Through every event, whatever may be its non-divine character, a road passes that leads to God" (Dietrich Bonhoeffer, Resistance and surrender)

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The football championship has begun that, as enthusiasts know, It is preceded in the summer by the preparation that the teams do in retreat to try out schemes and tactics without revealing too much to their opponents, as it often happens, every major event is preceded by a time of waiting and silence. In a certain way it is also what happened to Jesus when he began a new stage in his life and mission. He asked his people not to reveal who he was, even though Pietro had just confessed it. I then report the passage from the Gospel of this one twenty-second Sunday weather for a year, with the initial addition of the verse 20 of the chapter 16 of Matthew which is not present in the liturgical passage:

Masaccio, Jesus paying the tribute, 1425 circa, Church of Santa Maria del Carmine, Florence

«(Then he ordered his disciples not to tell anyone that he was the Christ.) From then on, Jesus began to explain to his disciples that he had to go to Jerusalem and suffer a lot from the elders, of the chief priests and scribes, and be killed and be resurrected on the third day. Peter took him aside and began to rebuke him, saying: “God forbid, man; this will never happen to you". But he, turning around, he said to Pietro: «Go after me, Satan! You are a scandal to me, because you think is not God, but man!”. Then Jesus said to his disciples: “If anyone wants to come after me, disown yourself, take up his cross and follow me. Because who wants to save their life, will lose it; but whoever loses his life for my sake, You shall find. For what advantage will a man have if he gains the whole world?, but he will lose his life? Or what a man can give in exchange for his life? Because the Son of man is about to come in the glory of his Father, with his angels, and then he will repay each one according to his deeds." (Mt 16, 20 – 27).

Jesus had just asked, to those who evidently knew a lot about him at that point, who he was to them (Mt 16, 15). Faced with Pietro's beautiful confession he felt he could then explain (literally: show) to his something new about his person and his destiny. Let it be a new beginning, perhaps even a change of perspective and matured awareness occurred in Jesus, the parallelism with Mt 4, 17 which narrates the opening of his ministry after John's arrest: «From then on Jesus began to preach and say». In the initial verse of today's text the evangelist uses the verb 'show' (token by epidemics) which postpones and counteracts the Pharisees' request to show a sign of his authority. The sign shown to them by Jesus will be the story of the prophet Jonah which is decoded to the disciples today:

«An evil and adulterous generation demands a sign! But no sign will be given to her, if not the sign of Jonah the prophet. In fact, as Jonah remained three days and three nights in the belly of the fish, so the Son of man will remain three days and three nights in the heart of the earth" (Mt 12, 39-40).

The identification of Jesus with the figure of the 'Son of man' returns. Initially we talked about hiding and Jesus loved to hide, until after, his deepest identity behind this celestial figure described in biblical literature (Book of Daniel, chapter 71 and in the Jewish apocryphal one (Ethiopian Enoch)2 because this character lives hidden, who is close to God as a hypostasis and who has the task of judging, it represented for him the most suitable image of the Messiah, at least as the most ancient Gospel mainly tells us, Marco's. Despite the different stratifications agreed upon in the evangelical memories, it seems that Jesus literally ran away (cf.. GV 6,15) from the idea of ​​the Messiah descending from David and i.e. linked to power or its restoration. He could accept that the expression 'Son of David' was addressed to him by a blind man (MC 10,47), a poor man therefore who could only know things unless reported by others or by a pagan woman like the Canaanite; but Jesus, preferably identifying himself with the Son of Man, he communicated to the disciples that he was that 'secret messiah' and that from this moment he wanted to lead them towards a full understanding of the thoughts and wills of God regarding this messenger of his. An arduous undertaking, then and now, as witnessed by the episode of Peter. The opening words of today's passage - we have already reported it - are linked to what precedes ('since' – Since then), and corresponding to a new beginning ('began' – it started) they represent not only a change of scene in the text but also a sort of cold shower for the disciples because the moment Jesus announces his destiny of suffering Peter will reject it as an absurdity. The Son of man that Peter in fact knows is a powerful and glorious figure who can only be victorious. The song, despite the apostle's bewilderment, instead it shows how much Jesus was aware of being something more than the Son of Man of Daniel derivation or as he was represented in apocryphal literature, which will require further revelation, disconcerting in its size, that, for this same reason, it would be hard to believe and accept if it came to him. It will therefore be the very voice of God on Tabor, to the Transfiguration, to make this revelation:

"This is my Son, the beloved: I have placed my pleasure in him. listen to him " (Mt 17,5).

The three disciples who will hear this revelation they will know that Jesus by now, of which they had some knowledge, he is the Son of God. It is that 'hidden' in the mystery of God, destined to reveal itself.

In order to understand the density of the text proclaimed this Sunday I would start from the surprising statement that Jesus addressed to his best disciple, Pietro:

«Go after me, Satan! You are a scandal to me, because you think is not God, but man!».

In my opinion it helps us to ward off a couple of pernicious temptations. The first is to be content to ease our conscience, by overturning on others those weaknesses inherent in human nature, therefore ours too, forgetting to look deeper. Maybe even just take a look at the drama on stage if the one moved by a faith capable of penetrating the greatest mystery that writing offers us every time can't.. We will do the same with Judas in the time of the passion and now with Peter who tugs at Jesus ('He took him with him' – and hiring him)3. It is true that Peter made that gesture and said those words («God forbid, man; this will never happen to you"), but the answer that Jesus gave, the response of one who has full awareness of who he was and profound knowledge of where he came from and who sent him, it doesn't even seem to be addressed to Pietro, rather to the one who had hindered him from the beginning by tempting him (cf.. Mt 4). The Lord warned, in the words of the apostle, the adversary's last attempt to block his mission. If He never stopped being patient and understanding towards his disciples, even when he scolded them, on the other hand, he knew very well who he was dealing with and it really posed a stumbling block to his mission. Even if at first sight Jesus does not spare harsh words to Peter: the beneficiary of the Father's revelation is now addressed as 'satan', the recipient of bliss is now a cause for scandal, the rock is now a stumbling block. In Peter these contradictory dimensions coexist, as the possibilities of faith and non-faith coexist in every believer, of understanding and ignorance, of loyalty and abandonment, of humility and arrogance. In particular of faith and sufficiency, of adherence to the Lord and of self-presumption.

The other temptation, maybe even worse, is to devalue the incarnation of the Son of God, as if a divine necessity or an inescapable fate hung on Jesus' words about his destiny, as if the divine will was an overwriting of his human experience with the intent of making Jesus suffer and die so that he could atone for sins as a victim or a sacrifice. A consequence that is true but should be read carefully, while instead it is frequently popular among believers who prefer a devotional and sentimental religiosity, with little desire to confront the world.

In the words of Jesus we understand, instead, all the freshness of an authentic human experience and the discovery of a vocation that corresponds to thatthink according to God that Pietro did not yet have. In the new announcement that Jesus gives and which will resonate twice more (Mt 17, 22-23; 20, 17-19) as he walks towards Jerusalem, the city that "kills the prophets" (Mt 23, 37), He communicates to his people the passion for the world which is the same as that of God: «For God loved the world so much that he gave his only begotten Son, because anyone who believes in him is not lost, but have eternal life "4. Jesus knows well that he has solicited hostility with his words and actions and perhaps for this reason he also lingered in the northern part of the country, but the time had come not to postpone the meeting with those powers that can violently take life: a circumstance that those who prayed with the psalms and read the prophets knew well. This is the vocation of Jesus which he recognizes as a necessity – «he had to (because he sees) go to Jerusalem and suffer a lot" (Mt 16,21) – and which he welcomes with the freedom of those who think according to God.

We must be grateful for Peter's gesture which made it possible to remember a saying about the following of the disciple which is influenced by the eschatological tension that animated the preaching of Jesus, so nothing can be postponed since time has become short and this is the moment of decision.

«If anyone wants to come after me, disown yourself, take up his cross and follow me. Because who wants to save their life, will lose it; but whoever loses his life for my sake, You shall find. For what advantage will a man have if he gains the whole world?, but he will lose his life? Or what a man can give in exchange for his life?»5

Peter has just been sent back by Jesus, in the position of the disciple who follows the master. And if the passion of the Messiah had been announced before, now the disciple's message is communicated by Jesus. These expressions with a Semitic tenor (lose life – find life; earn – find) taken from a legal context, so in a court you can even choose not to defend yourself (deny oneself – take the gallows) just as Jesus will do, they are the way in which the Gospels offer us representations of the human story of Jesus which converge in recognizing their distinctive feature in eschatological faith. A faith concretely experienced as the ultimate and therefore deadly conflict with Satan, to whom the power and glory of all the kingdoms of the ecumene have been entrusted, according to the illuminating passage of the second temptation in Luke's version6. A faith that translates into gestures and words from which the relationship experienced by Jesus with the world shines through with all the desirable clarity, that is, concretely with the company to which they belong: family, Social classes, established powers, power relations between individuals, classes and genders, cultic and cultural expressions. This whole universe of relationships is as if seen from the outside, and certainly not because he was moved by a specific intent to denounce Judaism with a view to building a superior form of religious life, but because the world concretely offered itself to him in the case of the Judaism of his time. What opposes his requirement are Jewish men and institutions to the extent that they consciously or unconsciously recognized themselves in the world.

It is therefore not surprising that this same attitude be requested by Jesus of his followers, with all the disruptions that it entails and therefore also the risks; what is implicitly asked for is an act of moral courage and, if necessary, also physical: "Whoever loses his life because of me will find it" (Mt 10, 39). Courage of a special quality that is also combined with compassion:

«He will not break a reed that is already cracked, he will not quench a dull flame, until justice has triumphed" (Mt 12, 20).

because courage and compassion are inseparable aspects in Jesus of the same figure. In this sense, the invitation addressed to the follower to 'deny himself' had nothing arbitrary or contrary to self-respect. It must be understood as a way, as hard as you want, to make the disciple aware of the gravity of the rupture that Jesus was making: it was not a question of following a religious reformer or a teacher of wisdom, but to recognize in the worldly condition that 'earning authentic life' corresponded to accepting the radical consequences of his preaching.

In the words of Jesus, the resurrection is also prefigured in the end, after suffering and death. The fate of the defeated Messiah7, which will be clear and recognized in faith only after he has regained his life, it will then become part of the heart of the Christian message, as these words of the apostle Paul testify:

«While the Jews ask for signs and the Greeks seek wisdom, instead we proclaim Christ crucified: scandal for the Jews and foolishness for the pagans; but for those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God" (1Color 1, 22-24).

And finally the mystery of Jesus crucified and risen it will be recognized by the disciples as the true sign of God, because 'thinking according to God' involved Jesus' Easter. He will then be seen as the concentrated word (abbreviated word), for God has spoken only one word, when he spoke in his Son («God once spoke, When He spoke in the Son»”8) and that word was the love that he revealed:

«Before the Easter party, Jesus, knowing that his time had come to pass from this world to the Father, having loved his own who were in the world, he loved them until the end" (Gv13,1).

From the Hermitage, 3 September 2023

 

NOTE

[1] «Still looking in night visions, behold, one like a son of man is coming with the clouds of heaven; he reached the old man and was presented to him. They were given power, glory and kingdom; all peoples, nations and languages ​​served him: his power is an eternal power,
that will never end, and his kingdom will never be destroyed." (And 7, 13-14)

[2] Chialà S., Book of Parables of Enoch, Paideia, 1997

[3] Mt 16, 22

[4] GV 3, 16

[5] Mt 16, 24, 26

[6] «The devil led him up, showed him in an instant all the kingdoms of the earth and told him: “I will give you all this power and their glory, because it was given to me and I give it to whoever I want. Therefore, if you prostrate yourself in adoration before me, everything will be yours" (LC 4, 5-7).

[7] Dianich S., The defeated Messiah, the enigma of Jesus' death, Citadel, 1997

[8] Sant'Ambrogio, cf.. Henri De Lubac, Medieval exegesis, vol. III, Milan, Jaca Book, 1996, pp. 261-262

 

San Giovanni all'Orfento. Abruzzo, Mount Maiella, it was a hermitage inhabited by Pietro da Morrone, called in 1294 to the Chair of Peter on which he ascended with the name of Celestine V (29 August – 13 December 1294).

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