THE FAILURE OF A MISUNDERSTANDING APOSTOLIC COLLEGIALITY. THOSE BISHOPS REDUCED TO OFFICIALS STRIPPED OF ALL POWERS WHO MUST RATIFY OTHER PEOPLE'S WHIMS THROUGH THE SEMINARIES INTERDIOCESANI

More than an "outgoing Church", ours is a Church which, having concluded the pre-bankruptcy controlled administration phase, finds itself with the bailiffs at the gates for the seizure of the buildings, after the fraudulent bankruptcy produced by the imaginative Council egomenico of the interpreters of “spirit of the council” in that inauspicious season of the post-council which made the Holy Pontiff Paul VI say: "With the Second Vatican Council we expected spring and instead came the winter".

- Church news -

.

Author
Ariel S. Levi di Gualdo

.

PDF print format article

.

.

.

"With the Second Vatican Council we expected spring and instead came the winter" [cf.. John Guitton, Paul VI secret].

It happens more and more often that various Italian bishops of whom I am a friend and confidant turn to me. If sometimes I report the experience or the bitterness of some of them, it is only because those directly involved have asked me to deal with that issue, so that we know what hardships and situations the few good bishops who still remain are facing.

.

Faced with very delicate issues, not only does the saying "sin is said but not the sinner" apply, because not even the sin should be mentioned. Being confessor of many priests and not only, I would never say that I am the confessor of this or that other priest. Of necessity, secrecy must extend beyond the content of the confession itself. Otherwise there is a risk of generating problems like that crazy parish priest who said during a sermon: «Today I have been among you for ten years. I always remember my arrival, my first Holy Mass in the parish and also my first confession, where I began the ministry of confessor with a penitent who confessed to his adultery". He said the sin but not the sinner, which the mayor was not happy about, because unbeknownst to the parish priest he had always told the villagers that he was the first to confess to him.

.

the bishop in question he was a man of great pastoral experience, even before it was launched spot of «shepherds with the smell of sheep», the result of which was that within a short time we saw priests radical chic with tailored clothes and sweaters by cashmere improvise overnight «poor for the poor», reaching the episcopate in chameleon-like glory amidst pastoral canes made by carpenters and pectoral crosses carved from the piece of wood from a sunken boat off the coast of Lampedusa. And in the final greetings of their letters, instead of the phrase "In Christ your Lord...", we have begun to read about locks of this kind: "In Christ the migrant ... In Christ poor among the poor ...". How to say: the episcopate is not enough for me, I also want the cardinalate. And someone has been given the cardinalate, between wooden pectoral crosses and migrant Christians.

.

As I have said several times, complete with a reference to whores ― who, unlike these subjects, are honest and above all coherent ―, if tomorrow there was a change of course, get ready to see them enter their cathedral churches with seven meters of cappa magna and precious eighteenth-century damask mitres and gems on their heads. As if nothing had happened, because this is the style of people without restraint and human dignity, which even whores are gifted with, to the point of going before us into the Kingdom of Heaven, as Jesus Christ admonishes us [cf.. Mt 21, 28-32].

.

The interview was about the problem of the seminar so-called inter-diocesan or regional. Institutions of which - I'll specify it immediately - I have always been a declared enemy, because I believe that every bishop should have the power and the right to train his future priests in his diocese, even if they were only two or three seminarians. the bishop in question, emeritus today, as soon as he was ordained a priest, he was appointed assistant pastor of an elderly and holy brother, of which he then always kept the souvenir photo in his studio, first as pastor, then when he was appointed auxiliary bishop of a nearby diocese, then again when he became metropolitan archbishop. At the time he had completed the necessary studies required for sacred ordination, without ever achieving any specialist and least of all theological doctorates. Having known him personally and deeply, I can testify that I have never known in Italy, at least as far as I'm concerned, a more competent pastoralist, wise and enlightened than him, above all behind the chairs of the various ecclesiastical universities.

.

As an auxiliary bishop he actually lived in the diocesan seminary, he knew the seminarians one by one, he looked after them and followed them. These former seminarians, today all priests over fifty, they always speak of him with veneration. Some are my penitents or direct spirituals, because it was he who when asked which confessor or spiritual director to turn to, given the lean times we are living in, he addressed them to me. When there are no giants, it is a virtue of necessity to be satisfied with the dwarfs that the square offers.

.

Finally, the metropolitan archiepiscopal see, never desired by him but almost imposed. At the time, two bishops from the region had put themselves in the running as self-candidates, that they found nothing better to do than to wage war against each other to win the favor of the nomination. The then apostolic nuncio excluded a priori the two contentious contenders brought forward by two factions of the bishops of that region and proposed a third, what he had shown as auxiliary bishop before, as diocesan bishop after, the greatest pastoral skills, that he was comfortable in his diocese and that he had no desire to be appointed to that metropolitan archiepiscopal see.

.

Promoted to that metropolitan see first of all, like his style, he showed all his availability to the clergy and his particular concern for the regional seminary. Until one day, the young rector, in an almost sibylline way he gave him this strange speech: «You see Your Excellency, ours is a regional seminary that welcomes seminarians of bishops from various dioceses. She is very thoughtful and present, but I fear that this assiduous presence could create some discontent in the other bishops, who, like you, cannot be present in the seminary". Soon said: the appointment of the rector, of the vice-rector, of spiritual fathers, to follow up with the teachers in charge, they were decided by the bishops of the region, each of whom had some of his protégés to place. In short: a priesthood formation snatched from the bishops and totally delegated like a blank signed check to people chosen by them, so to speak … collegial. And here the first question arises: of when, in the name of a badly understood collegiality to say the least, a bishop is prevented from forming his own future priests? Question follows question: future priests, they are presbyters of the bishop or they are "regional presbyters" of an unspecified and understood ... collegiality?

.

Before continuing the sad story I would like to clarify that the exchanges and talks that took place between this bishop and me date back to almost ten years ago, at the time when he decided to consult me ​​and choose me as a confidant. Clarification necessary to clarify who is the archbishop, both the diocese and the Italian region linked to these facts cannot be identified. Because if it were, I wouldn't talk about it.

.

In those years this bishop complained to me that he not only had to visit the seminary of his diocese which had become a regional seminary with caution, because there was more and worse: several bishops of the region, considering him a so-called “conservative”, they had named, in a spirit of exquisite collegiality, the presbyters of two other dioceses were rector and vice-rector of the seminary. In another diocese he was also the dean of the theological faculty and more than half of the teachers, including teachers, both priests and laymen and women, to whom this bishop would never have entrusted the training of his future priests for the theological baccalaureate courses. While at the time its seminarians were about 15, those of the bishops of the other dioceses of the region varied from one to three or four. And suddenly the Metropolitan Archbishop found himself isolated and a stranger in his own home. All in the supreme name of an unspecified episcopal collegiality, of course.

.

Faced with this situation, because he did not raise the necessary objections? He did, but we were already at the beginning of 2014, in the full honeymoon of the current pontificate based on «Poor church for the poor», «shepherds wearing the smell of sheep», "field hospital church", «Church outgoing» and so on. To silence any bishop or parish priest, it was enough to say: "It is not in line with the pastoral directives of Pope Francis", to end up sentenced more or less to civil death. Phrase that reminded so much of another, one that many of us have heard mockingly from emeritus and blatantly ignorant: "Ah, but you don't know that there was a Council in the Church?». How many times, I replied to those who confused the Council with the post-council of the extravagant "interpreters of the spirit of the council" that what they were trying to get across was not found written or sanctioned in any of the documents of Vatican II. How many more, I chastised pretini trendy and clericalized laity, making them look like the ignoramus they were, citing documents and fundamental passages of Vatican II of which they ignored the existence in the name of their vulgar teasing: "Ah, you do not know that there was a Council?».

.

I know very well that there was a Council, on which anyone could question me, finding me far from unprepared for his documents, because I think I know and can prove another thing, daring anyone to deny it: with the Council of Trent seminaries were opened and adequate training was given to the clergy whose mass even bordered on illiteracy. In that season there was a flourishing of new religious congregations, of great Saint educators and pedagogues, of great saints of charity. Furthermore, a great missionary and evangelization activity took life which led the Church to be, from the almost exclusively European phenomenon that it was, truly universal and spread throughout the world. These were the historical fruits of the Council of Trent that no one can deny, except to deny incontrovertible historical data. Even though today, the Council of Trent and the term “of the Trent” it is used as a synonym for obtuse and backward wit, even within ecclesiastical universities, as proof of how much ignorance has come to power in the Church through the worst ideological mystifications and the most dangerous alterations of historical facts.

.

We come now to the Second Vatican Council, considered by some to be the council of councils, stuff before which the first Nicene Council and the first Constantinopolitan who dogmatically established the foundations of deposit of credit compared to him - which even of new dogmas he didn't even define half - they were almost the stuff of quarrelsome amateurs, which it is no coincidence that they even fought each other in the Sala del Trullo when they discussed the nature of Christ who was finally defined as «begotten not created of the same substance as the Father», not instead a created creature as the Arian bishops understood it.

.

objective historical results of Vatican II were these: first of all the secularization of the clergy and the clericalization of the Catholic laity formed today by an army of cumbersome and harassing pious women and priests who were half-service, the purpose of which is to only create confusion in the pastoral structures and make the life of parish priests sometimes almost unlivable. Then the progressive depopulation of diocesan seminaries and religious novitiates, the buildings of many of which have been sold to private companies, or converted into shelters or hotels for the right purpose of making buildings profitable in some way, the maintenance costs of which would in themselves be exorbitant both in terms of maintenance and taxes [cf.. My previous article WHO]. From many small and medium-sized dioceses the nuns have now disappeared and the buildings of their former religious institutes closed and converted to other uses. The majority of Italian bishops cannot afford to have a diocesan seminary because it is all God's grace if they manage to have two or three seminarians at most. In those same dioceses, in “cup” Tridentine era, there were at least twenty or thirty seminarians, but maybe they weren't authentic vocations enlightened by that “Spring Spirit” which, by admission of the Holy Pontiff Paul VI himself, caused winter to fall on the Church: "With the Second Vatican Council we expected spring and instead came the winter" [cf.. John Guitton, Paul VI secret].

.

Let me be clear: here we do not intend at all to discuss either the validity of Vatican II, which was not even necessary but indispensable, nor even less on the validity of his pastoral documents. What should be seriously discussed with a long litany of MEA culpa this is what was done with the Council in the inauspicious post-council season, when in the name of a misunderstood "spirit of the Council" each one ended up creating his own personal council, in the head of all those who do not know the full-bodied and long documents of Vatican II and have never studied them. It was for this reason that in my book of 2011 I coined the term of Council egomenico of the interpreters of the spirit of the council in the post-council season [cf.. And Satan became triune].

.

Simple question, of those unfortunately destined to remain unanswered, as happens when you go to touch the totem intangible of blind ideology: it is true or not that after the Council of Trent seminaries were opened and flourished over the next three centuries, raising both the pastoral and cultural level of that clergy which in the previous season was in a pitiful state, few exceptions? Is it true or not that after the Second Vatican Council, over the next fifty years, the seminaries emptied and were gradually closed? It is a historical question which should be answered with objective historical rigour, not with blind ideology. It would be enough to take the statistical data of the Italian clergy of 1950 and compare them with those of the 2022, instantly discovering that more than data they are war bulletins. Example: diocese that in 1950 they had a presbytery consisting of 1.000 presbyters between secular clergy and regular clergy for a number of 350.000 baptized, today, with a number of baptized equal to 700.000 they have a presbytery composed of 350 presbyters. Then, if we look at the statistics on the age of the presbyters, there is serious crying there. I take an Italian diocese at random. Year 2021: average age of priests 70 year old, new priests ordained 2, deceased presbyters 18. Request: of this and other Italian dioceses, what will happen within 10 O 15 year old? Or does someone really think of solving the now irreversible problem that beats inexorably on the doorstep with the establishment of “acolyte” who will soon end up being used as surrogate-priests? [cf.. WHO]. Because some particularly enlightened bishops have found nothing better to do than to entrust one of these to them “acolyte” of provincial parishes for years now without a parish priest. Because that's how our enlightened bishops work things out.

.

Faced with these questions which concern in part the consequences of the "spirit of the Council" generated by the great "interpreters of the Council", partly on data that, I repeat, more than such they are war bulletins, the response of the bishops and certain priests, which, as we know, have no faults, they are so busy looking for the faults of others, it is soon given: “It's all the fault of the de-Christianization of societies!». Good, but at this point the question is added to the question: and the de-Christianization of who is to blame? Perhaps of the League of Libertarian Anticlerical Anarchists? Because people have always tried to de-Christianize, since the dawn of Christianity itself, my he sense of faith prevailed over Decius, Diocletian, Nero ... to follow on Attila, then on the Mohammedans that if in the 1571 had won at Lepanto the following week they would have hoisted the banner of the crescent on the chair of the Bishop of Rome in San Giovanni in Laterano. And still to follow: on the landsknechts who put Rome to fire and sword in the 16th century, on the Jacobins of the French Revolution, about Napoleon taking Pius VII as a package and transporting him prisoner to France, water Hitler, about Stalin … no one made it. And if the sense of faith he managed to prevail and survive in the face of certain historical characters and seasons, someone explains to me why instead it collapsed precisely in the season of a post-council while the great spirit of the council of councils was blowing astern and astern?

.

Let us now return to the good bishop who one day almost ten years ago had that painful conversation with me, which continued with the problem of the sacred ordinations of deacons and priests. He began by telling me that the situation of the inter-diocesan seminary wanted that way by the bishops of the region, with that imprint, those trainers and that kind of teaching, he had created the extraneousness between the bishop and the seminarians, between whom there was only a superficial and courteous acquaintance. He was due to ordain two deacons shortly, aware of how they had been raised throughout the training cycle, not only in antithesis to the pastoral imprint of their bishop judged too conservative, because those candidates had repeatedly expressed that what heartened them was the fact that their bishop had already turned seventy and that "five years go by quickly, thank God!». And it was there that the bishop asked me for an opinion, which I did not hesitate to give him in front of his very explicit question: “What would you do in my place?». I replied that I would do the dutifully worst thing, without showing discomfort, but basing everything on both sacramental and coherent principles. I became bishop for a moment in his place - that is, I fell into his role - and I said that I would take the two explaining that both with them and with any other candidate for sacred orders it was not my habit to declare the authenticity of the vocation, because I never have and I never will. On the contrary, I always smiled whenever I heard triumphal overtones: «Authentic and solid vocation!». Vocation remains for the most part a mystery and no bishop or formator can issue certificates of absolute authenticity. Also because it would not explain why there have been cases of priests who have left the priesthood even after twenty years, declaring and explaining that he "lived two decades of illusions" or "made a wrong choice" because "the priesthood was not my way". They certainly didn't have a calling, because an authentic and solid vocation is never lost and never dies, it can at some point be rejected or even destroyed by the free will of the presbyter, but not even difficulties and sufferings that can even cross the capacity of human endurance can cancel it. A priest truly suited to the priesthood can also irreparably compromise his health and meet premature death for the pains inflicted and suffered, but he will never leave the priesthood, because the character it received transformed it ontologically, it is indelible and eternal and has given it a dignity superior to that of the Angels of God themselves.

.

What a bishop and trainers can certify is the candidate's suitability for sacred orders. Then, if some bishop or formator manages to read the most impenetrable spheres of consciences, moreover in the complex intimate and profound relationship between God and man, blessed be they for such a rare and special gift.

.

Playing the role of bishop who speaks to candidates for holy orders, I go on to say that in his place I would have said: … you are eligible to receive sacred orders because nothing prevents them from being granted to you. But I cannot be the one to ordain you deacons and then presbyters for the Church that I currently govern. I do not think it right and coherent for you to receive sacred orders from a bishop you do not esteem and whose pastoral guidelines you do not share. Let's clarify: to the bishop you will have to promise filial respect and devoted obedience, you must not promise him esteem or appreciation for his pastoral work, this is not required and expected, nor could it ever be, because if that were the case it would be truly aberrant. But one fact remains: for the priest the figure of the consecrating bishop is destined to remain indelible for life. During the sacred rite the question is asked «Promise filial respect and devoted obedience to me and to all my successors?». With the mention of the "successors" it is implicitly specified that tomorrow the bishop may be another and then yet another. There are elderly presbyters who after their consecrating bishop have had four or five others. Although the memory of the one who generated you in the sacred priestly order remains for life and walking towards old age, the more time moves away from that happy event the more alive and dear it becomes. Little is worth my experience: the bishop who welcomed me, who provided for my education and finally consecrated me a priest, I revered him, respected and obeyed. He had a difficult character and temperament and in the following years I was also hard with him in addressing him deserved criticism and severe judgments, highlighting some of its serious flaws, but I have never failed for a single moment in my affection and gratitude towards him. And among the different presbyters he ordained, maybe I'm the only one who always celebrates Holy Masses of suffrage for his soul. He was called Luigi Negri [1941-2021].

.

It can happen, and it happened, that a presbyter finds himself with an unpleasant bishop, incapable and even harmful, to whom to pay filial respect and devoted obedience in any case, while not appreciating him or having any trust and esteem for him, or having lost it later. However, the discourse of the consecrating bishop is different, why in that case, a relationship of mutual esteem and trust must have been established between him and the ordering candidate. Or as the brother told me recently Simone Pifizzi, one of the new Fathers of ours Patmos Island: «Before ordaining me a deacon, the Cardinal Silvano Sandpipers, Archbishop of Florence, mi said: “when during the sacred rite I ask you to promise filial respect and devoted obedience, we will have to look each other very well in the eye, because that promise and that bond will be indelible with me and with all my successors”». We miss great men and shepherds like Silvano Piovanelli terribly today, figures of a season appear to us that becomes more and more distant as the first white hairs appear on our heads, but their memory alone is a comfort and hope for us to live our ministerial priesthood to the fullest.

.

Appreciate and esteem a bishop it is neither mandatory nor due, But, if you are consistent, from a bishop who is not appreciated and does not esteem himself, it would be good not to be ordained, because in this case the ordinand would transform the bishop into a sort of public official who ratifies a bureaucratic act, while for his part the bishop would transform sacred ordination into a simple bureaucratic act to be ratified. And I concluded by saying to the bishop: you could tell them that with your approval and the guarantee of suitability of the formators they can go to any bishop in the region who will be willing to welcome them. In fact, I believe that on the embarrassments and inconveniences, which then become reciprocal, one should not pass over it with diplomatic hairiness clerical, confront each other and find solutions.

.

He listened to me and with pastoral wisdom he acted in this sense. Shortly thereafter, a quarrel was triggered by the rector of the seminary who dared to address the bishop in these peremptory tones: “You have to ordain them for your diocese, and that's, otherwise it nullifies all our formative work». retorted the bishop: “I thought the deacons, then to follow the presbyters, were deacons and presbyters of the bishop, not of team inter-diocesan seminary». They were taken, ordained and incardinated by another bishop in his diocese, then revealing themselves as unmanageable priests from the first year of priestly ministry, while in Rome the complaints against this bishop multiplied by some bishops of the region and of the so-called team training of the regional seminar. Incidentally: a couple of years later the rector of the seminary could only be named bishop, after having marked the new training of future priests with visits to refugee camps and Roma camps. It doesn't matter that these future priests didn't know the works, but not even the name of the greatest Holy Fathers and doctors of the Church, because a trip to a Roma camp makes up for everything and confers special gifts of grace from the Holy Spirit.

.

If in fact it is taken from a bishop the faculty of being able to train his own deacons and priests as he deems right and appropriate for his diocese, in the name of a very badly understood episcopal collegiality, perhaps it would be appropriate to definitively close the few seminaries that remain, the majority of them disastrous and disastrous. In this way avoiding transforming the dioceses into something between free collectives and social cooperatives, with bishops reduced and forced to ratify the whims and errors of priests and laymen. More than an "outgoing Church", ours is a Church which, having concluded the phase of pre-bankruptcy controlled administration, now finds itself with the bailiffs at the gates for the seizure of the buildings, after the fraudulent bankruptcy produced by the imaginative Council egomenico of the interpreters of “spirit of the council” in that inauspicious season of the post-council which made the Holy Pontiff Paul VI say: "With the Second Vatican Council we expected spring and instead came the winter".

the Island of Patmos, 22 November 2022

.

.

We remind you of Thursday's live 24 November of Theological club directed by Father Gabriel. Click below to register Jordan Canal

.

THE LATEST BOOK BY ARIEL S. LEVI of GUALDO – TO ACCESS THE BOOKSHOP CLICK ON THE COVER

.

.

.

.

______________________

Dear Readers,
this magazine requires management costs that we have always faced only with your free offers. Those who wish to support our apostolic work can send us their contribution through the convenient and safe way PayPal by clicking below:

Or if you prefer you can use our
Bank account in the name of:
Editions The island of Patmos

n Agency. 59 From Rome
Iban code:
IT74R0503403259000000301118
For international bank transfers:
Codice SWIFT:
BAPPIT21D21

If you make a bank transfer, send an email to the editorial staff, the bank does not provide your email and we will not be able to send you a thank you message:
isoladipatmos@gmail.com

We thank you for the support you wish to offer to our apostolic service.

The Fathers of the Island of Patmos

.

.

.

SISTER CRISTINA AND THOSE POOR URSULINES WHO DON'T KNOW SOCRATES: «BETTER TO DIE WITH A HEALTHY BODY TO AVOID DECADENCE»

The imprudent nuns and their imprudent Superior General cannot think of catapulting a young nun into the world of entertainment and then being able to manage it. This world will manage them and devour them without even spitting the bone.

- Church news -

.

Author
Ariel S. Levi di Gualdo

.

PDF print format article

.

.

Cristina Scuccia, former Sister Cristina of the Congregation of the Ursuline Sisters of the Holy Family (to open the video click on the image)

I'll tell you the story of Sister Cristina with all the severity that only a priest can have towards the congregations of certain nuns. Cristina Scuccia is a gracious and sunny Sicilian, thirty-three years old today, endowed with an extraordinary voice. She becomes a nun in the Ursulines of the Holy Family, newly born congregation founded in 1908 a Monterosso Almo by Arcangela Salerno for the education of youth. From Monterosso they moved the house to Syracuse where they were recognized by the Metropolitan Archbishop Luigi Bignami In the 1915. In the immediate post-war period, In the 1946 were recognized by the Holy See as a Congregation of Pontifical Right.

.

As often happens to the numerous female congregations that do not have a charisma like that of the great historical male and female orders - because they are nothing but the duplicate of that of the great founders adapted to the often self-centered and narcissistic personalities of certain new creators of new religious realities - their survival never exceeds i 100 years of life. Of these congregations, those in the least bad shape come to celebrate their century of life in a state of semi-agony, reduced to a few dozen old nuns more or less pissed off to whom middle-aged nuns ― called young ― who often don't even know what religious life is, they put their feet on their heads, making them repent of their sins with that kind of female cruelty that only nuns are able to have and exercise. Or as I once told one of these nun-types by putting her in line: "Sister, she is so mean and sour that if she put the tip of her finger in a glass of milk it would make it yogurt instantly».

.

Back in October 2014, when the case exploded Sister Cristina I wrote an article to which I refer you and where I "prophet" the obvious: that he would inevitably leave the religious life.

.

When a priest leaves the priesthood, a religious his order, a nun of solemn vows her congregation, the question to ask shouldn't be where the leavers went wrong, but where certain bishops and major religious superiors went wrong. But as is known in the Church, especially in the face of certain failures, those who have given birth to certain monsters always wonder where the others have gone wrong, explaining how and why it's all other people's fault.

.

… and that none, within the Congregation of the Ursuline Sisters of the Holy Family, dare to say that it is Sister Cristina's fault …

The improvident nuns and their imprudent Superior General cannot think of catapulting a young nun into the world of entertainment and then being able to manage it. This world will manage them and devour them without even spitting the bone.

.

Cristina Scuccia she is a very good girl who, taken on an emotional impulse, entered religious life without realizing the arc of 15 years what religious life really was. I am proof of that 26 minutes of interview given to Very true program your channel5.

.

Knowing malice of certain nuns it is evident that the poor evaded we thought of launching one of their sister endowed with extraordinary singing skills into the world of entertainment to promote their dying Congregation reduced to little more than 50 religious mostly in old age and thus return to having, on the advertising trail by Sister Christina, some new postulant in their novitiate which has been empty for years and years. Or said in more colorful but effective terms: some nuns really think they fuck the other guy, except to end up fucked by a much more savvy neighbor and above all much more diabolical than them.

.

A priest and a nun they can be welcome and even valuable presences in the various journalistic in-depth programs, I myself have participated in numerous Mediaset programs, like my dear and esteemed Sister Anna Monia Alfieri. But these are programs in which topical issues or social problems are discussed and explored, historians and politicians, where Sister Anna Monia and I represented, she as a religious I as a priest the Catholic Church and her thought, its doctrine and morals, accurately and dignifiedly, we didn't put on a show. A priest and a nun don't throw themselves into show business, because it is not suitable for us consecrated that we can be destroyed in the worst way, as in the painful and dramatic case of Sister Smile, who started from a hit song in the sixties and ended in tragedy, first becoming an alcoholic and finally dying by suicide together with her friend.

.

In the last few years the wonderful works created by this Congregation of Ursuline Sisters of the Holy Family were mainly two: have changed the buildings of two of their institutes located in the Ortigia of Syracuse into five-star spas. Hotel structures managed by nuns and from which in the summer you can see a couple of two northern European men coming out peacefully, flaunting their toy baby bought from a rented uterus, or two escort luxury on the go, or a septuagenarian on vacation with his granddaughter from 25 year old. However, it is up to us priests to say that all this is bad and a grave sin, not like the nuns who make one available to certain sinners beauty farm? By the way, I was wondering if in Syracuse, ancient and noble Church of apostolic foundation there is always an Archbishop who controls the activity and life of the institutes of the religious that are found on its canonical territory, or perhaps the ancient motto applies Pecunia non olet?

.

… and that none, within the Congregation of the Ursuline Sisters of the Holy Family, dare to say that it is Sister Cristina's fault …

After the hotels the Ursulines score the success of Sister Cristina who is not guilty of having approached religious life lightly, her trainers must have noticed, if they weren't taken on running five-star health clubs.

.

I reiterate that the fault is not Sister Cristina but the nuns, because if you scroll through the following video you will be able to see with your own eyes the nuns present at the show The Voice Italia jumping and screaming like hell. These pictures are plastic evidence of who is really to blame. Of her improvident sisters who are cheering live by squirming publicly in a way that is nothing short of unworthy of consecrated virgins.

.

We are faced with ordinary history of a collapsed Congregation awaiting death in an intensive care unit, thanks to nuns who have never treasured the wisdom of Socrates: "Better to die with the body healthy to avoid canceling". Otherwise they turn their own institutions into beauty farm and an attempt is made to pick up some vocation by throwing a young nun into the world of entertainment in a villainous way. Because as you know, after the tragedy always comes the ridicule of the grotesque farce.

the Island of Patmos, 22 November 2022

.

.

.

.

We remind you of Thursday's live 24 November of Theological club directed by Father Gabriel. Click below to register Jordan Canal

.

THE LATEST BOOK BY ARIEL S. LEVI of GUALDO – TO ACCESS THE BOOKSHOP CLICK ON THE COVER

.

.

.

.

______________________

Dear Readers,
this magazine requires management costs that we have always faced only with your free offers. Those who wish to support our apostolic work can send us their contribution through the convenient and safe way PayPal by clicking below:

Or if you prefer you can use our
Bank account in the name of:
Editions The island of Patmos

n Agency. 59 From Rome
Iban code:
IT74R0503403259000000301118
For international bank transfers:
Codice SWIFT:
BAPPIT21D21

If you make a bank transfer, send an email to the editorial staff, the bank does not provide your email and we will not be able to send you a thank you message:
isoladipatmos@gmail.com

We thank you for the support you wish to offer to our apostolic service.

The Fathers of the Island of Patmos

.

.

.

ABORTION IS LIKE PAYING A MURDER TO KILL AN INNOCENT. ABORTION WILL ALWAYS REMAIN THE BANKRUPTCY OF MODERN MAN. THE 194 IT IS A LAW WHICH WANTS TO RECONCILIATE Irreconcilable Opposites

Someone has proudly stated that the 194 it is an imperfect Law, but worthy of a civilized country. As a Catholic and as a priest I say instead that the 194 it is in fact a chimera law, an absurd hypothesis that some Christian Democrat politicians have attempted to justify by resorting to the worst clerical double standard which reconciles irreconcilable opposites, namely legal infanticide with the culture of life made up of weak social-health and welfare policies.

- Church news -

.

Author
Ivano Liguori, Ofm. Capp.

.

PDF print format article

.

if abortion is a "sacrosanct right" and a "great social conquest", then people have the courage and consistency to face the “sacred” the “santo” the A “great social conquest”, without invoking censorship by calling certain images harsh and raw. Because this is abortion, hard and raw: the killing of a human being.

.

With the establishment of the new government centre-right traction, the "very civilized" issue on the right to abortion was revived with vigor and emphasis. Used as a detonator to ignite the revolt against the conservatives, the sentinels of rights, they are now warning Italy of the fascist and ecclesiastical danger (read between the lines Meloni, La Russa and Fontana) against a law, the 194/1978, which according to them would run the risk of disappearing as has already happened for Hungary and Poland, countries where voluntary termination of pregnancy is strongly discouraged.

.

But how are things really?? We are truly facing a democratic danger? Or perhaps more prosaically we are retracing the footsteps of a bankruptcy ideology that already smelled of old more than forty years ago? Let's go in order, I would first like to contribute to the topic with some considerations on the matter, both as a Catholic and as a priest who has spent years of his life serving in a large hospital complex, and thus express some advice ― unsolicited ― to the address of the new government which has the great opportunity to accompany citizens today in reflecting on reality.

.

Never like in this historical moment there is a need for awareness of reality and a sense of reality to understand that any policy can only manage simple things, even if vast and delicate like the administration of a nation. When politics claims to interfere with human nature, with its dignity and sacredness, up to the claim of ontological overcoming - that is, that Dionysian over-man, free from the chains of ethical and normative values ​​― disasters are experienced punctually.

.

The improvement of human beings it is not established by politics but by the acceptance of high and demanding goals. The experience of the sacred, of the truth, of the beautiful and the good are essential and inalienable principles for stay human, values ​​also known by our Greek and Latin fathers and which Christianity has gathered by attributing them to the God of revelation as the Supreme Being from whom all good springs. Among the high and demanding goals that life offers us we can certainly include the custody of human life. Life is not one res to shape as desired, a sample of helpless primitive matter emptied of any superior and spiritual reflection. Human life is sacred, always, from its rise to its natural decline. As we approach the reification of life, we must be aware that we are approaching a highly dangerous process that leads to that transhumanism that has made abortion its most violent fruit, proudly claimed, I dare say evil, as a "law of civilization" and as a "great social achievement".

.

First, let's start with some evidence: it is convenient for everyone today not to consider the Law 194 in its true essence, in quell’humus cultural and political in which it was written and thought rather badly by the legislator. Let's overlook the fact that this law was signed by six politicians belonging to the Christian Democrats: a president of the republic, a president of the Council of Ministers and four ministers. They refused to listen to the voice of conscience to arrive at a more just and protective law, preferring a ploy clerical that only old Christian Democrat foxes could have devised. As proponents of Christian values, but much more as statesmen, they should have exercised a healthy principle of secularism (not to be confused with secularism) which would have allowed them to consider the defense of life fully understood as a priority, safeguarding the foundations of a modern and democratic civilization. And here we recall incidentally the story of the King of Belgium Baldwin I than in 1990 he refused, for matters of conscience, to put his signature on the law that made abortion legal, to the point of abdicating the throne for two days [see WHO, WHO]. But on the other hand, this ruler, he was not a Christian Democrat pile-upper but an authentic Christian.

.

It is our European story, the one to be clear that begins with San Benedetto da Norcia and his monks, which tells us how an authentic modern democratic civilization is characterized by the care of its members - from conception to death - above all protecting the life of the weak, of the poor, of the helpless and the infirm, without falling into that ideological schizophrenia which comes to recognize all rights as equal, only to rant that some rights are more equal than others.

.

For supporters of the law 194, of yesterday as of today, the main defensive argument consists in repeating it like a mantra ratio foundation with which the law was carried out, that is, to prevent the practice of clandestine abortion to the poorest classes who could not afford a trip to London or Lugano to get rid of the unborn child in complete confidentiality and cleanliness. Read that, in the intention of the most savvy, he certainly did not want to grant women wild abortion but only to deal with a medical and social emergency which at that time was practiced in unhealthy basements and improvised clinics, with the well-founded risk and danger to the health of the women who underwent such operations. However, it must be reiterated that this reasoning is false because it constitutes only a partial truth, a good Trojan horse that allows you to achieve the real goal which is to normalize abortion, then the killing of the fetus, as a process of a therapeutic compromise.

.

We remind the younger ones one of the most popular methods of abortion in the late seventies, the so-called Karman method, sponsored by CISA activists (Sterilization and Abortion Information Center) founded by Emma Bonino and partners. Method that has become iconic because it is documented by a photo that portrays Emma Bonino in the act of performing an abortion with the Karman method. This photo was then used for propaganda purposes both by the Radical Party and by +Europe to advance the "ideas of civilization" of a great Italian today [cf.. WHO]. Alongside the intention of the pure to create a legal provision that would limit the damages of the practice of clandestine abortion, it is necessary to consider much more seriously the line of thought which underlies this law and which represents the true ideological cradle in which 194 found a political justification, social and later referendum.

.

Ten years before the law came out, exactly in 1968, everyone had witnessed that great deception for youth which concerned freedom and sexual self-determination now considered an emergency of modernity. Indeed, when the sixty-eight thinking he spread his mistakes in high schools and universities, he also proudly and convincedly advocated the right to use his own corporality in modality multitasking. However, there was not in those young people the acceptance of as many duties as, in the face of sexual self-determination, they should have arisen. In other words, the right to make love with anyone and anywhere was defended to the bitter end, without acknowledging themselves responsible for that conception that would have resulted from that physical act. The woman was guided by a positive freedom that did not accept limitations and controls, to the point of denying the freedom to the unborn child to come into the world and severely limiting the involvement of the biological father who ended up being a spectator, a mere cooperator in copulation. So we continued to carry out a policy made up of rights - sexual and otherwise - to the sound of slogans and surreal words which was the cause of numerous unwanted pregnancies, but above all of a hypocritical mentality that suddenly imposed itself on the minds of the new generations: “I can do what I want, the body is mine and no one else's, the uterus is mine and I command".

.

With the arrival of so many unwanted pregnancies, the concrete problem arose of having to respond in some way to the fruit of numerous conceptions. This happened in two ways: or by sending children to orphanages ― closed in Italy with the Law of 28 March 2001 ― or with recourse to abortion. And certainly not all of these aborted pregnancies, circa 6 million and more abortions since 1978 to date, they were malformed fetuses or miscarriages. Unfortunately, today again, the pure preachers of rights too frequently forget to preach also the duties that are unfailingly unloaded on the shoulders of others, first of all the Catholic Church which for a long time has taken charge of the protection of unwanted little children, this is where, for example, the surnames of Proietti come from, Esposito, Diotallevi, I hope, Find yourself, Uncertain, Innocent etc...

.

The law 194 Promethean attempted to curb the unseemly and dangerous practice of clandestine abortion without ever really succeeding, to consider well that in Italy there are still among the 10.000 e i 13.000 cases of clandestine abortions per year. Worst of the worst, this Law has not been able to create a culture of care for women with which to value life as a discriminated reality and defend that vocation to life that flourishes precisely in the natural role of parenting. This would have allowed women to develop their own social responsibility starting from their truest identity, united with that duty of maternity which is expressed above all by bringing a pregnancy to term, regardless of whether or not you want to recognize the unborn child or entrust it to other families who can look after it with love. These are the interventions to be able to exercise a truly responsible motherhood, as well as the Catholic Church continues to propose through the magisterium of the Holy Pontiff John Paul II.

.

Someone proudly stated that the 194 it is an imperfect Law, but worthy of a civilized country. As a Catholic and as a priest I say instead that the 194 it is in fact a chimera law, an absurd hypothesis that some Christian Democrat politicians have attempted to justify by resorting to the worst clerical double standard which reconciles irreconcilable opposites, namely legal infanticide with the culture of life made up of weak social-health and welfare policies. It is not a law of civilization because there is no modern civilization that can justify infanticide as an inviolable right of man or woman [cf.. art. 2 Italian Constitution e Universal Declaration of Human Rights]. In this regard it is good to dwell on the paragraphs 4 e 5 of the law 194 which represent the weak link between two clearly irreconcilable positions: the paragraph 4 sees the continuation of the pregnancy as

.

a danger to his physical or mental health [woman], related to or related to your health, or its economic conditions, either social or family, or the circumstances under which conception occurred, or predictions of anomalies or malformations of the conceptus";

.

and the paragraph 5 looking for solutions for

.

"help [the woman] to remove the causes that would lead to the termination of the pregnancy, and enable her to assert her rights as a worker and as a mother, to promote any appropriate intervention aimed at supporting it, offering her all the necessary help both during pregnancy and after the birth».

.

This last paragraph it is utterly insignificant and badly applied to the state of the matter. Until today the 194 it is considered by all to be the law of abortion and for abortion. That law that allows you to give death to an innocent when the mother does not have sufficient income, when it was abandoned, when someone has proved against the continuation of the pregnancy, when due to age one is too young to become a mother, when the time or the way to bring a child into the world is not deemed suitable, when the unborn child is not aesthetically perfect. Feminist ideology has often contributed to mortifying any demonstration of protection for the pregnant woman and the unborn child, almost as if it were more urgent to choose to have an abortion instead of getting help during the pre and the post pregnancy.

.

With the establishment of the new government, the legal schizophrenia on the paragraphs 4 e 5 of the law 194 it seems to have been taken up by Forza Italia senator Maurizio Gasparri. With a bill he thought of enhancing the aspect of the protection of pregnant women but above all of the unborn child. Through a decidedly pro-life manoeuvre, the aim is to protect the legal capacity of the conceived from the mother's womb and to raise awareness in the country towards a culture of life by establishing a day dedicated to nascent life. I find these bills very sensible because it is necessary to reaffirm that there is only one right to defend which is the right to life. From understanding this, then a whole series of other interventions arise to favor a dignified life: economic policies, work increase, enhancement of education and culture, health policies focused on the good of the patient. If these proposals were to be accepted, they would represent only a small part of those timid attempts to focus on Italy, increasingly affected by the demographic winter, towards an awareness of human protection, a path of integral humanization and accompaniment of widely understood weakness.

.

The best advice I can give the new government is to invest immediately in family policies, social and health pro-life with generosity and determination, involving as many people as possible. Beyond what one might think, the protection of life is not just a matter of obscurantist Catholics. There are many people who, while not recognizing themselves within a faith, feel the need to fight in defense of human life, highlighting that cultural short circuit of mainstream which claims to protect all forms of life on the planet, from climate to animals to plants, refusing however to protect man from his first moments of biological life in the mother's womb.

.

In all of this talk there is no shortage of columnists e enlightened pundits who shouted at the fascist scandal over Senator Gasparri's bills, proposing the usual propaganda on the self-determination of women who, as carriers of the uterus, they cannot and must never be contradicted, not just on the days of their menstrual cycle, but above all when the right to choose about one's body and one's health presents itself. No matter, then, if this right denies a newborn to come to light and if the healthy therapeutic principle coincides in practice with the death in the womb of the conceived.

.

I like to state that whoever is the spokesperson for these "very civilized" untouchable rights is a child of that same intelligentsia violent and manipulative who is creating turmoil within the university these days Wisdom of Rome to deny the right to speak and debate to those who think differently. And after more than forty years of the law 194 you feel the need to think otherwise, take note that before the right conscientious objection there is an objection of thought which is the one that allows you to see reality for what it is, calling things by their proper names. And if we hear ourselves told that the therapeutic and voluntary interruption of pregnancy is civilization, we can make our decisive objection of thought and say, using the words of the Supreme Pontiff Francis, that abortion is the practice of those who want to hire a hit man to put an end to the life of an innocent [cf.. WHO].

Laconi, 9 November 2022

.

.

.

______________________

Dear Readers,
this magazine requires management costs that we have always faced only with your free offers. Those who wish to support our apostolic work can send us their contribution through the convenient and safe way PayPal by clicking below:

Or if you prefer you can use our
Bank account in the name of:
Editions The island of Patmos

n Agency. 59 From Rome
Iban code:
IT74R0503403259000000301118
For international bank transfers:
Codice SWIFT:
BAPPIT21D21

If you make a bank transfer, send an email to the editorial staff, the bank does not provide your email and we will not be able to send you a thank you message:
isoladipatmos@gmail.com

We thank you for the support you wish to offer to our apostolic service.

The Fathers of the Island of Patmos

.

.

.