— catechesis & pastoral -

FOOTBALL MATCHES FROM THE HOLY GOSPEL: THE MOST DIFFICULT COMMANDMENT IS TO LOVE YOUR ENEMIES

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The enemies that we must love, They may be terrorists Isis, the Freemasons, Mafia or false progressives. Just to name a few. An enemy that is a person but that unleashes violence, ideological and physical, against our being faithful to the Church of Jesus Christ.

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Author
Gabriele Giordano Scardocci, o.p.

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tefferugli of hooligans

In the Gospel of St. Matthew we find the famous warning that urges us to love our enemies:

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«… you have heard it said: You shall love your neighbor and hate your enemy; but I tell you: Love your enemies and pray for those who persecute, that you may be children of your heavenly Father, He makes his sun rise on the evil and on the good, and it sends rain on the just and the unjust. For if you love those who love you, what reward have ye? Do not even the publicans? And if you only greet your brothers, what do ye more? Do not even the Gentiles? So be perfect as your heavenly Father is perfect " [Mt 5, 43-48].

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Before becoming a monk I always had different hobby artistic and sporting nature. I have always loved football and I also practiced until they are entered the Order of Preachers. I remember an incident related to football, I was very surprised that. It happened during a match of Serie B.

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The fans of Ternana and Perugia, given the geographical proximity, ordinarily do not love. When their teams meet, the respective supporters they always generate accidents and scuffles and the police are needed to avoid the worst. During one of these matches, there were clashes. A Perugian fan found himself on the ground, ready to be lynched by opponents. But at that moment a girl from Terni arrived who hugged him and put a scarf from her team around his neck. In this way, saved the opponent from taking so many blows. The names of the protagonists of this story were never known. but yet, this episode, it led me to reflect on the theme of the love of enemies.

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Also the passage that I have chosen to meditate today his The Island of Patmos come back to this topic: Love your enemies! Per me, it represents the central core of Jesus' message on love. The request that the Lord expresses towards his listeners seems truly impossible. Indeed, Evangelical Greek expresses this love with ἀγάπαω [agapao], which becomes a typical verb of the love of Christianity. A love, that is, which leads to giving one's whole self to the service of one's neighbor.

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In this passage from the Gospel of St. Matthew, the agape [love] it is carried to its maximum consequences. However, it is necessary to pay attention to the distinction that the New Testament places in relation to the term enemy. Indeed, there is the fearsome Enemy of which St. Paul speaks: the devil. There are various references that St. Paul makes to the Devil, one of these in one of the letters addressed to the disciple Timothy, precisely where it illustrates what the requirements of the bishop must be [cf. The Tm 3,6].

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It is impossible to pray and give oneself for the Devil. Jesus does not ask to give ourselves for him. The Devil from the moment of his creation made an eternal profession of disobedience to God and to all creation. Stupendous are the words of Faust by Marlowe, in which Mephistopheles, a devil, he claims:

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“I am the spirit that continually denies: I'm right; because what exists is worthy of being destroyed: and it would have been better if nothing ever came into existence. Now therefore all that you men say is sin, destruction, what you call bad in sum, is my special element ".

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The Devil deeply hates and continues to hate all of creation in the first place. And in the first place we, religious. He hates us because he sees in our profession of obedience to God a direct opposition to him. The devil, which is the great divider, he continues and will continue to instigate his degenerate suggestions: relativism, and totalitarianism, modernism, false progressivism ... just to name a few. Ma, next to the Devil, there are other enemies: the men. The Lord refers to these enemy-men when he asks us to love them. Like this, if you decide to love, it is necessary to love all humanity.

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The love that Christ asks of us, his Church, it is a universal love. It is therefore no coincidence that the Church of Christ is called the Catholic Church, or: universal. We recall incidentally that the term "catholic" derives from the Greek against all [kata olon], a neoplatonic category of the philosopher Plotinus which with it indicates "according to the whole". This definition was not of a spatial-geographical type but a qualitative one. Indeed, for the first great Fathers of the Church, to be or to become Catholic meant that "nothing is human".

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In the Catholic Christian dimension it is therefore necessary to love one's enemies and be above one of the fashions of the present time: the fashion of revenge. Or even another of the fashions that unfortunately has infected some Catholics who refer to other Catholics as enemies using these expressions as "we are waiting for them at the, we pray to God that they die soon "e “delicacies” similar …

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We are in the Catholic Church or in the Colosseum as gladiators? Perhaps this is the attitude that Jesus asked of us and continues to ask us to have? Therefore, the enemies we must love, they could be Isis guerrillas, the Freemasons, Mafia or false progressives. Just to name a few. An enemy that is a person but that unleashes violence, ideological and physical, against our being faithful to the Church of Jesus Christ.

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How is it possible to love them? Just with a look under the form of eternity it is possible to fully grasp the teaching of Christ. Jesus tells us love your enemies and you will be children of God, and you will be perfect.

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In our incessant offering of prayer for them, we will try to convert them, to make us children of God for them. Children of God for those who hate us. Be perfect like our Father in Heaven, it implies showing God on one's face to the enemy, as the martyrs of today are doing. At the same time it means welcoming what God is allowing in the action of our enemy. Just think of the gory effects of the Passion. Centurions cause violence and death on Jesus. Jesus allows it and at the same time gives himself to them. The effect is the same redemption of those pagan Romans.

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If we really want to be then, with the grace of God, his consecrated, and one day future priests, we cannot exempt ourselves from the commandment of love for enemies. Really then we will be salt of the earth [cf. Mt 5, 13-16] every act of enmity will unfold in a single universal prayer to God who died on the cross for love.

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It is in our essence as Dominican friars, finally being a cross from which love flows. Otherwise, the cross prostration that we did on the day of our profession, it risks being only a theatrical action. A splendid stage act. We would have been perfect actors, which in Greek is equivalent to perfect hypocrites [the greek hypocrite, hypocrites, comes the word actor].

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It is up to each of us to choose whether we have professed from hypocrites or as true children of God e, as far as I'm concerned, from sons of San Domenico, consecrated for Christ in the various states of life.

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sweet Jesus, Jesus love! [cf. St. Caterina da Siena]

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Rome, 17 November 2018

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«You will know the truth and the truth will set you free» [GV 8,32],
but bring, spread and defend the truth not only of
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REFLECTION honesty MORAL OF LANGUAGE: THE CHURCH HAS ALWAYS BEEN A CLEAR AND PRECISE YOUR LANGUAGE

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The church, with workings of centuries, thanks to the works of scholastic theology who have studied the Doctrine of the Faith, He has developed a technical vocabulary of theology and Catholic doctrine, merged with some of the dogmatic formulas. This vocabulary, to its perfection, perspicuity and precision, in principle should not change it.

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Author
Giovanni Cavalcoli, o.p.

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images, communication and language …

The church it's a company that has a specific language. The language is very sensitive issue that involves so very serious prestige, honesty and credibility of the shepherds, theologians and preachers of the Gospel. For when it comes to the Word of God, of Scripture, of Tradition, Dogma, of the doctrine, of preaching, Catholic culture, of training, evangelizing and missionary work, practice of sacramental and liturgical, of biblical exegesis, of theological criticism and moral and theological education of the clergy, at stake is the salvation of souls, so it is a sacred duty to use an absolutely clear language, clear and honest, such as to avoid exploitation, misunderstandings or misinterpretations, a language free from any flattery or impairment against the worldly language.

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With all that you certainly can not avoid the problem of interpretation, if it is true that it also arises to interpret the same bright and mysterious words of Christ, Light of the world. But here is where it is essential to the work of the Magisterium, with its own language. In this regard it is therefore to be deplored the trivialization, to say the corruption of the language in the current documents of the church due to too reckless in ecclesiastical language, as part of the doctrine and the pastoral, of words extraneous to it, drawn from worldly mentality, therefore misleading, or at least ambiguous and improper.

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It is a misunderstanding of the renewal of ecclesial language promoted by Vatican II. This it is stating that the Council rightly became a promoter of an upgrade and modernization of the ecclesiastical language, in order to make it more understandable and attractive to men of our time, waves more effectively convey the unchanging truths of the faith and make them more credible, overcoming and abandoning certain expressions, formula, languages ​​and ways to say deemed outdated and antiquated, or not more understandable or acceptable by man today. The same language of the Council adopted this principle and strives to put into practice. So many new expressions, He is taken from modern everyday language, They are undoubtedly guess and had a deserved success.

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However, It should be borne in mind that a language can be more or less perfect, more or less appropriate, more or less suitable to express what you have to communicate. The church, with workings of centuries, thanks to the works of scholastic theology who have studied the Doctrine of the Faith, He has developed a technical vocabulary of theology and Catholic doctrine, merged with some of the dogmatic formulas. This vocabulary, to its perfection, perspicuity and precision, in principle should not change it, if not with great caution and for good cause, avoiding the pretext of facilitating the understanding of the content of faith, recognizing, however, that all things considered, the ways of language, They are not immutable, but evolve for various cultural reasons, social and psychological throughout history.

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Unfortunately, at a certain point there has been a serious misunderstanding that, under the pretext of changing and updating the language, It has ended in many cases to change and warp or abolish certain concepts of faith, falling into what already was the modernist errors condemned by Pope Pius X. A well-known and exemplary case of this misunderstanding is the position of Edward Schillebeeckx [1], which confuses the concept of faith in the language, so that, changing the language, It is to change the concept.

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Edward Schillebeeckx is right in claiming that the matter of faith can conceive and express in different types of language and according to different "models of interpretation" and that a date dogmatic formula became less expressive, may have changed in some way, in order to better express the same fact of faith at that time and in that particular culture. But the trouble is that Schillebeeckx has been revealed or faith is not in the dogmatic concept, which for him is changing and its, but in a so-called "pre-conceptual experience athematic", of which the concept would not be dogmatic that a questionable, fleeting and subjective interpretation, it was also the doctrine of the Church.

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The Schillebeeckx error It is to believe that the concept is a form of language, whereby, as it can mean the same thing with different languages, He believes it is possible and necessary to mean the same thing revealed and the mystery of faith with different concepts. But this is false, because every concept is that date and what corresponds to a thing only his concept, whereby, changing the concept, the thing cannot be the same, but changes.

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But we come to the Council proposal, yes prescribing a new language to express and explain the same immutable truths of faith, but it does not change the concepts of faith, which may continue to be expressed in educational concepts, as they had done the previous Councils. The Council, therefore, uses a modern language; but it is clear that in the background there is the traditional language school, that sometimes emerges, so much so that the Council goes so far as to recommend, as it is known, the thought of St. Thomas Aquinas.

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The Council therefore proposes a language synthesizing the school with the modern. It collects the advantages that come from one and the other: authoritativeness, dignity, the formality, the accuracy, accuracy, the specificity and subtlety of the language school and today's comprehension; popularity, ease, directness, ductility, the efficacy and pastoral nature of the modern language.

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The task now requires the Church's preaching It is to maintain this method proposed by the Council, without giving: one part, the temptation to return to a needlessly subtle scholasticism and away from the way of thinking and expression of our time; on the other, without succumbing to the temptation to abandon the Scholastic, leaving from infecting those modern modes of expression that are affected by the errors of modernity, or best of Modernism.

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The good shepherd strives to be a part of making understandable the people with expressive ways familiar to him and examples suitable to the contents of faith to be transmitted, while you take care of educating the people to the understanding and familiar with those terms that most schools the Church uses for the explanation of dogma and of God's Word.

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Varazze, 11 November 2018

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NOTE

[1] Cf. my article The criterion of truth in Schillebeeckx, in sacred Doctrine, 2, 1984, pp.188-205; item EDWARD SCHILLEBEECKX, In the DICTIONARY PRIMARY THOUGHT OF DANGEROUS, Institute of Apologetics, Milan, 2016; EDWARD SCHILLEBEECKX. A CONFRERE ACCUSES, Chorabooks Editions of Aurelio Porfiri, Hong Kong 2016.

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«You will know the truth and the truth will set you free» [GV 8,32],
but bring, spread and defend the truth not only of
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or you can use the bank account:
They were IT 08 (J) 02008 32974 001436620930
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— catechesis & pastoral -

THE OCCASION OF THE DEAD, A REFLECTION ON THE CATHOLIC CHURCH AS A PILGRIM OF HOPE

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The meeting point between the pilgrim Church on earth, we mortals, and the triumphant Celestial Church made up of the Saints in Paradise, and the Church purgative, that is, the souls in Purgatory who are preparing for the beatific vision. For this we can learn and see what is the relationship between the Church and Death.

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Author
Gabriele Giordano Scardocci, o.p.

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The Island of Patmos is pleased to present to the readers his new Author, Roman theologian Gabriele Giordano Scardocci, Order of Preachers, younger brother of the Dominican theologian Giovanni Cavalcoli and co-founder of this our online magazine. Father Gabriele, a talented teacher of catechesis, It is particularly sensitive to the theological issues fell in apostolate concreteness and pastoral reality.

I always remember a strong apostolic experience in Naples. I was a novice: at the Spanish Quarter, in a house of sisters, Fraticelli us we were with the children for after school. In one of the first meetings, one of the children cared for the sisters', one of the most talented and diligent at school, that day could not concentrate. Suddenly, affectionate with his Neapolitan accent, he said looking into my eyes:

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"Brother, the other day my grandfather died '.

"I'm sorry".

"But now you think where is? It was so good to me ".

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This was one of the best questions feel that my little pupil could make me. How did that Roman child to Pope Francis, who replied:

"Your grandfather to me, if it was good being in Paradise!»

I replied hoping.

Continues the little boy Neapolitan:

"But according to you, he sees what I do?»

I replied a bit 'hasty:

"Who is with Jesus in heaven, He sees those he loves ".

The small smiled, He looked sideways and said nothing. Then, but with a little 'hard work she resumed its quadernino said:

"I hope to be happy that I'm good at school!»

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On this episode I prayed and meditated a lot. I still remember the name and the whole family situation of that child. After six more years that theme reminds me that it is also important to reflect, pray and study the theme of the Church in its earthly and heavenly nature also, and with its specific purpose: the goal over earthly and eschatological.

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Even in these moments of great suffering for the Church, I think back on these issues will help the people of God to rediscover the beauty and spirituality of our faith. These reflections may also be a proposal for a reflection also to provide a complete overview with respect to the generation of active nihilism, as he called Umberto Galimberti. Indeed, according to this philosopher and psychologist, the generation of active nihilism is opposed to that of the passive nihilism. The first is a small percentage of those who "do not ignores and does not remove the heavy atmosphere of nihilism without purpose and without it, but not resigned and is promoted in all directions in a very determined effort not to turn off their dreams ". [1]

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So welcome the idea galimbertiana that there is a generation capable of bringing forward ideals and values ​​tending to overcome the classic nihilism and lack of sense. But we would also like to add that these values, Catholicism, It proposes the values ​​of hope and eternal life. These tend to create a strong anthropological tension from the experience of a concrete living immanent, ports man to transcend to orient the proper sense in a historical destination condition and eschatological.

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DEATH AND THE CHURCH

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The Church on earth or visible, also called pilgrim, SUA has eschatological character: that tends to the Kingdom of God and to form the Celestial Church. This is his ultimate goal. The The light It reiterates in Chapter VII that the Church has this eschatological. The Second Vatican Council did not express much about this: chapter actually is quite short. At the same time, the theme is enormous and fruitful theological reflections. As we will see shortly, already in the Middle Ages, Saint Julian of Toledo [642 – 690], it consists Everlasting prognostic, first treatise of systematic eschatology in which phosphate taboo and eschatological typical errors of his time. It was critical theological work, mostly inspired patristic-Augustinian. Just like San Giuliano demitizzò these realities, We can do the same with the Church. The figure dogma that the Christian community has eschatological character, he has not ruled out the use of literary images to describe those otherworldly. These realities remain true while the images - for example demons with his trident, angels with heavenly robe, il Flegetonte, Orfeo ed Euridice and so on - are just images that evoke in us this reality.

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This same discourse of certain theological knowledge but still in progress can be applied to the entire theological matters. For this is also the theory of Karl Rahner, the basic Axion, whereby God reveals himself totally in his manifestation [2], It raises many Trinitarian and Christological issues: as in Christ, true God and true Man, truly God has revealed Himself, However, we do not know fully God. So the dogmatic conciliar definitions give us some small revelation - I repeat again -, real and credible, But the whole Trinitarian reality escapes us. The expression It will be wholly desirous, but not completely maybe you can even apply to the state of eschatological life. That's why eschatology has always been very sober and "stingy" definition. All this on the other side opens the field to study and theological research which helps the Church on her path of research and life according to the teachings of the God man Jesus Christ.

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The Magisterium in any case it is expressed not too long ago on the subject of eschatology. A first document is that of the 1979: Letter on Certain Questions Concerning Eschatology [cf. text WHO]. Citing paragraph 7 we observe that neither Scripture nor tradition offer sufficient lights for the hereafter representation beyond. Only poets and writers - think solely Dante Alighieri -, and a little liturgy, They try to describe some characteristic eschatological. While theologians rejected the idea that the eschatological theology was a reportage the Beyond; instead he sought to purify theology from fairytale image, as already mentioned. So all the theological treatises have to base the councils and I believe, and they can be assembled or systematically revisited with the aim to grow an eschatological sense in the people of God. Effectively, a Christianity that is not eschatological, It is not Christianity. That the Church has an eschatological goal: the Church today, earthly or visible, It will end and will reach the Kingdom of God. We can say from the outset that the meeting point between the pilgrim Church on earth, we, Celeste and the Church Triumphant, Saints in heaven, and the Church purgative, that is, the souls in Purgatory who are preparing for the beatific vision. For this, then we can investigate and see what is the relationship between the Church and Death.

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A LITTLE 'TEACHINGS AND RELIGION ON THE THEME OF DEATH

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The Catechism of the Catholic Church It offers several suggestions for meditation on these issues. First it know that "Death is the end of earthly life" [n. 1007] and further, that "Death is the consequence of sin, and was therefore not a phenomenon routinely expected in the creation " [n. 1008]. But Death does not have the last word, because thanks to Christ, Christian death has a positive meaning: "For me, living is Christ and dying is a gain" [Fil 1, 22]. What it is essentially new about Christian death: through Baptism, the Christian is sacramentally "died with Christ", to live a new life; and if we die in Christ's grace, physical death completes this "dying with Christ" and so completes our incorporation into him in his redeeming act [n. 1010]. So death itself is transformed because Jesus suffered death, as a man like us. Christ took upon himself the death and transformed it in a total way. The death of Jesus was then the way in which God called us by Christ himself. So if we die in Christ, we relive Christ: that we obey Christ to God's plan and in such obedience resurrected. We could almost say that death is one of the "intimate contact" with God himself. However, only in the light of the paschal mystery it unfolds the Christian meaning of death: there is an exile of the body [CF. II Cor 5,8] while the soul goes to live with God. After the death occurred, the man makes her final decision: self excludes or cars includes the presence of God. This is the last act, to use terminology of Hans Urs von Balthasar, who often used effective figures typical of Greek theater in his exhibitions [3].

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In this very delicate moment, when man enters eternity, here is who takes over the Church: "The Church encourages us to prepare ourselves at the hour of our death to ask the Mother of God to intercede for us" at the hour of our death " [Ave Maria] and to entrust ourselves to St. Joseph, patron of a happy death " [n. 1014]. By the terms good death we mean that the Church prays that each of us will die in a state of grace.

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SAN JULIAN OF TOLEDO AND ESCHATOLOGY ecclesiological

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Saint Julian of Toledo he also wanted to describe the link between the Church and Death, and in particular between Church Earthly, purgante, Celeste. The Spanish author introduces the topic of eschatology ecclesiological for the first time in its history in his treatise Age future prognostic.

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First Giuliano speaks of so-called Remedy of the Dead [Lib. I. Cap. XXII], ie the possibility of suffrage for the dead, commenting on the Second Book of Maccabees. Here it shows that the Levites offer prayers for the dead, After some impurities: It is the sacrifice of Atonement a day [Yom ha-Kippurim, day of expiation]. There is already the possibility that the dead improve their condition purgatives. Moreover, It is a consolation for those who remain alive, know to give relief to loved ones. Julian talks about the implementation of the damnation of the damned. [4] For this you can already talk, in this century, Of soul livelihood: In fact, according to Giuliano, the purging souls are purified through the fire. While the souls of the blessed go to Christ in heaven. Here, then, that the soul separated from the body subsists. [5] We certainly derive that the soul has its own activities: effectively, according to the Toledo theologian, the blessed do not see immediately in a total way God: it awaits the resurrection of the body: They will see him more perfectly after. The souls that have the desire to be reunited with their bodies. After Christ's descent into hell, souls go immediately to heaven. [6] While the souls of sinners immediately go to hell [7] and here they remain forever.[8] Now Giuliano may reiterate its position on the soul post mortem. They, recovering Gregorio Magno, He argues that the soul after separation from the body, however, retains its sensitivity and is not dormant. The soul has a resemblance to the dead body: for this reason feels the rest and the torments. [9] Taking up a bit 'one of the loci classics of medieval theology, Giuliano says post mortem there is a purifying fire [cleanser fire]. [10] Already in the work early Christian Shepherd of Hermas [The Shepherd of Hermas] dating from the second century, is exposed theology of Purgatory. So the souls undergo this fire during the intermediate state, that is, before the final judgment. Therefore according to the Toledo theologian, carnal death is already part of the Tribulation that provides for the purifying fire. [11] Now, a point which we will discuss shortly systematically, and already our author introduces: Indeed Giuliano believes that the blessed, if they pray for the salvation of their living loved ones: live the communion of saints. [12] Perhaps the theological research so far carried forward comes at Giuliano to ask questions extremes: for example, if the blessed are rattristino or have joy for loved ones living. [13] Of course it is also comfortable in the certainty that Giuliano, all those who are already blessed - and here is no mention of the Patriarchs and Apostles -, They expect us to reach them and grieve for our mistakes and sins. [14]

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All these steps lead us to conclude that there is no eschatology, ecclesiology: the Church is extending the redemptive mission of Christ and the saving, accomplished in the power of the Spirit. For this, the Church is the rally of believers who walks ahead of the final consummation and universal that is the Second Coming or Return of Christ in the end times. So again with Giuliano also we confirm the vertical-transcendent dimension of the Church: the Church is being initiatory and irreversible.

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As also wrote Yves Congar: "God is like" bound "to the Church, and the Church is diffuser member of salvation, through the sacraments that spread and actualize the Word of God: both give life to the life of the believer ".

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THE CHURCH AS THE PEOPLE OF HOPE TO ETERNAL LIFE: THE PILGRIM CHURCH AND THE VIRTUE OF HOPE

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Even the Second Vatican Council It was involved in this eschatological tension of the Church, wanting in our view clear the field by wrong ideas that unfortunately, Sixty-eight and in the wake of the worker priests would still caught later, as if to transform the Church into a merely earthly realities, ever tending to the supernatural good.

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The conciliar document The light deals with these issues in chapter VII, entitled precisely "The eschatological character of the Church". The chapter consists of four paragraphs. In issue 48 we remember that, all mankind has an eschatological vocation; the Church finds its fulfillment precisely in the final heavenly glory, and thus he accompanied the man to his perfection. [15] The Church founded by Christ as his apostolic body, to whom he gave his life-giving spirit [16], It is thought to be the "universal sacrament of salvation". This salvation has already begun in Christ, together with the Church we can reach it, through faith, the exercise of charity and virtue of hope that little by little and day by day leads us to eternal life [17]. This is primarily a first certainty: the Church is on the way to a different state than the current one. The Church helps us to hope to move from temporary, from momentary up eternal. Anything that distracts us from the exercise of the cardinal virtues and the sacramental life and therefore that makes us walk towards the Lord must be avoided and taken away: "If your eye causes you to sin, horse: it is better for thee to enter into the kingdom of God with one eye, that with two eyes to be thrown into hell " [MC 9,47].

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But on this journey, we are not alone. In fact paragraph 49 Of The light It describes a profound communion between the pilgrim Church, that is, each of us wanderers on this earth, and the heavenly Church, that is, those who are already dead and are in the phase of purification or bliss [18]. Between us, however, there is a heterogeneous partition: our union, in faith in Christ, it never broke [19], indeed we are even more united in particularly improvement way with the Church to be cleansed. Effectively, today again, during Holy Masses we offer suffrages for the souls of our deceased loved ones [20]; especially when we venerate Mary, the Apostles, Saints Angels, and all the saints of God, they too are united with us in Christ [21]. This really can be comforting: each death and loss of a friend and a dear one is shock which generates a very long and difficult mourning to process on a psychological level. Only with time and the help of grace it may be able to find a deeper meaning to this necessary step. Difficult, if not impossible, therefore,, again, He thinks of the Church as the only earthly militia that does not deal with this guide to the certainty of the presence of deceased loved ones through faith; charity which then operate towards them, every time we offer a suffrage for their, and hope one day to meet again all together, on Sunday without end in the Risen Jesus that shines in our hearts.

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So the Eucharist It is that place where you really can be in communion with the dear departed souls and saints, the most important time of all our experience of believers. Every time we partake of the Holy Mass " [in it] the virtue of the Holy Spirit acts upon us through the sacramental signs, in fraternal exultation we sing the praises of the divine Majesty all " [22]. It seems to me the most beautiful and important step, with which to conclude these reflections. Just as we saw in the first paragraph that the final act of union between God and man, deathbed, needs of necessity of the presence of the Church, So also all our moments of perfection and of holiness as it very presence of communion in Jesus Christ. As she is written by his father Sergio Stancati, the final subject of our communion is Jesus Christ himself as ἔσχατος [eskatos]. With eskatos we mean the way in Christ, which it is the subject in which the ultimate purpose of the world and of man has already accomplished, the new absolute of the new creation has already begun [23].

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Rome, 2 November 2018

Commemoration of All Souls

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Of our brothers, ancient popular song of the deceased for the suffrage of the Souls in Purgatory. Choir of St. Mary of Mercy – Lastra a Signa Florence [text anthem WHO]

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NOTE

[1] U. Galimberti, The word to the young people - Dialogue with the generation of Active Nihilism.

[2] K. Rahner, The Trinity.

[3] H. U. from Balthassar, Teodrammatica The last act.

[4] See Julian of Toledo, Prognostic Forever, The foreshadowing of the world to come, I KNOW, Naples 2012, Introduces., Translate. and theological commentary by T. Get tired, o.p.

[5] In the same place, Lib. (II), Cap. VIII.

[6] Lib. (II), Chapter X.

[7] Lib. (II), Cap. XIII.

[8] Lib. (II), Cap. XIV.

[9] Lib. (II), Cap. XV. Erroneously attributed to Giuliano Cassiano a reflection of Gregory the Great, cf.. Moralia in Job, VIII, xv.

[10] LIb. (II), Cap. Nineteenth.

[11]Lib. (II), Cap. XXI.

[12]Lib. (II), Cap. XXVI.

[13] Lib. (II), Cap. XXVII.

[14] Lib. (II), Cap. XXVIII.

[15] Lg 48, 1.

[16] Lg 48, 2.

[17] Lg 48, 3.

[18] LG 49, 1.

[19] LG 49, 2 – 3.

[20] LG 50, 1.

[21]LG 50, 2.

[22]LG 50,3.

[23] S. Get tired, eschatology death and resurrection, I KNOW.

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- the cogitatorio of Hypatia -

IPAZIA ROMAN CAT IN CONVERSATION WITH THE CROW OF ENZO BIANCHI, TODAY AT THE SYNOD PARTICIPANT TO INDICATE THE WAY TO YOUTH, THE TRUTH AND THE LIFE ...

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[…] I have a crow, as I believe that in fact it is Enzo Bianchi, despite not having the pens. Our sound is similar, he croaks like me when he speaks. Either we turn to the world in search of some pearl or jewel to steal. I try and steal the jewels and pearls materials, He steals but those souls who listen to him after having already stolen pearls and jewels of Christianity and the Catholic Church.

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Author
Roman cat Hypatia

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To enter the bookshop click on the cover

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«You will know the truth and the truth will set you free» [GV 8,32],
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— ecclesial news —

THE SYNOD OF THE YOUNG. THE CHURCH, AFTER THE SHOAH OF THE CATHOLIC WORLD, WILL BE JUDGED TO THE NEW PROCESS OF NUREMBERG, WHERE CARDINALS AND BISHOPS WILL REPLY TO THE JUDGES: “I ONLY OBEYED THE HIGHER ORDERS”.

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In the most inappropriate historical-ecclesial moment, a Youth Synod is taking place, while the visible Church, after the Holocaust of Catholicism, is about to end up in the Nuremberg court, which will issue a sentence that will remain written in history. In the course of this process, the culprits who brought the Church into the court of justice before the eyes of the world will be judged for committing great crimes against the Church, the mystical body of Christ [cf. With the 1, 12-20]. And as happened seventy years ago with the Nazi leaders, we will hear cardinals and bishops, respond to the judges: “I only obeyed the higher orders”.

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article in the original Italian version

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PDF article print format

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Author
Ariel S. Levi di Gualdo
Italian presbyter

The impression one has is that the synods are probably set up as the Assembly of Deputies of the Soviet Union, or as it is now the Parliament of North Korea. We admit that we can also discuss within the synods, as happened during the Synod on the family. Naturally, that we proceed to discuss, the synods are celebrated precisely for this purpose. What is the purpose of the discussions, however, when in the final document, previously, we have seen the approval of what the Synod Fathers have rejected decisively and with a broad threshold? In fact, if the Court of Miracles, as I call it, or the Magic Circle, as Cardinal Gerhard Ludwig Müller calls it, already has a ready and approved program, what is the usefulness of synods? Perhaps saving the appearance of collegiality in the same way that the young dictator of North Korea, Kim Jong, wants to have a semblance of parliamentary democracy? And what happened to the dissidents of Korea, maybe they ended up tied on the missiles and then launched during the experimental tests?

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We come to the agenda of the Court of Miracles or the Magic Circle : the Youth Synod will have to serve, as already amply demonstrated, to offer some recognition to the LBGT lobby. And although the youth representatives have never used or mentioned this acronym in their programmatic documents, the mention was made by His Eminence Cardinal Lorenzo Baldisserri, without neglecting to express himself in an imprecise and contradictory way, which in some way is tantamount to lying [see HERE]

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The use of the acronym LGBT, which means: lesbian, gay, bisexual and transsexual, is first of all a question of form and law, which later could have implications in the doctrine and the magisterium. Let’s try to understand: if in the work Ai organizations Commentary — which has nothing to do with gays, but with the famous jurist Gaius who compiled his comments the year 180 a.C. — the problem of oral sex had been inserted according to the jurisprudence of the principality of Augustus, dating back to 30 b.C., this erotic practice would then have a legal status in the system of Roman law. However, considering that the problem of oral sex does not exist in the law, it can not be inserted as a legal institution, even applying other laws in the most extensive form. And it does not exist because, in the law, there is no such thing as the legal institution of oral coitus. Jurisprudence can not treat or regulate what for the law does not exist. That’s why in any kind of juridical system, both in Roman law and in common law, the use of words and terms is always very delicate, because the law, long before punishment, which is only the final act, aims to recognize , establish and then adjust. And a term inserted into juridical language automatically becomes a juridic term.

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To this must be added, as an example, a fact that few in the visible Church of today can deny: in many Catholic theological institutes, when we speak of the Most Holy Eucharist, the theologies and terminologies drawn from Lutheran lexicon, are increasingly used; for example, the Lutheran terminology of consubstantiation. If in some Roman Pontifical universities one dares to refer to scholasticism and Thomism, then to the theological term of transubstantiation, one risks being derided or indicated as pre-conciliar (!?). And the mockers, whose prerogative is the most stupid ignorance, will continue to ignore that one of the two Supreme Pontiffs of the Second Vatican Council, the one who managed it, has brought forward and then closed, the Blessed Pontiff Paul VI, that soon will also be canonized, he defined as opportune and not replaceable this theological term of transubstantiation [Encyclical The Mystery of the Faith, no. 47, text HERE]. Or perhaps we must deduce that Blessed Pontiff Paul VI was actually a pre-conciliar? As I have written several times: in the visible Church of today the decrees of beatification and canonization of the Roman Pontiffs are signed with one hand, with the other the documents that strike, or in some cases annul, their supreme magisterium.

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Today we live in a visible Church where we can define the term of transubstantiation as scholastic-archaeological, then reject it in the halls of the pontifical universities. However, at the same time, we can insert ecclesiastical lexical terms such as LBGT, with the risk that this acronym luciferian assumed by the vocabulary of the Magisterium of the Church. And all this, cannot disconcert only the Cardinal Lorenzo Baldisseri, with all the coryphaeum of journalists True Pontifical, for which never, as «at the time of this epochal revolution», things had gone so well. The facts show that things, at the height of the Pontifical Russian Revolution, are so good that the churches are increasingly empty, the disappointed faithful, the depressed clergy and the missing vocations. The abandonment of the priesthood has never been as numerous as in the last five years of the history of the Church, even if the Congregation for the Clergy is silent on the statistical, because it is presided over by another friend of the Court of Miracles, or Magic Circle.

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His Eminence Cardinal Charles Joseph Chaput, Metropolitan Archbishop of Philadelphia

Thanks be to God, His Excellency Mons. Charles Chaput, Metropolitan Archbishop of Philadelphia, made his voice heard and recalled the importance of using correct words [cf. chronicle: HERE, HERE], because at the level of Catholic doctrine, substance is linked to words. And this should be known by all those who have studied, even in a non-exhaustive way, the first great dogmatic councils of the Church, where, to define the nature of Christ God, we have resorted to precise terms modulated by terminology of Greeks philosophers, such as concept of ὑπόστασις [Hypostasis or hypostatic nature].

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Someone, to define today — and therefore clarify — the various forms of exercise of human sexuality, since “male and female God created them” [Gen 1, 26-27], perhaps wants to insert into the ecclesial lexicon terms such as LGBT, thus giving life to a new quatripostatic human nature: to the lesbian nature, gay, bisexual and transsexual?

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The Synod on the family has left a divided and disoriented Church, as well as several deaths due to sudden infarcts in the ranks of the Lord’s vineyard. And after the attempt to erase adultery, today the Synod of Youth has opened up, which seems to want to legitimize the various practices of sexual expression, without clarifying — as Archbishop Charles Chaput laments holyly — that LGBT Catholics cannot exist, and the Church cannot legitimize their existence. With another paradoxical example, we can ask: can a subject be defined as Catholic-atheist and claim, as atheist, his full membership in Catholicism? Yes, he can do it exactly to the extent that, a one transsexual proud of his transsexualism, he can call himself a catholic-transsexual and claim full right of citizenship in the body of the Catholic Church and claim full legitimacy of all his demands. Because if the enthusiastic singers of the «epochal revolution» had not noticed it, is completely new figure of Catholicism is born: the Catholic atheists. And these atheistic Catholics have a diabolical prerogative: to persecute the faithful believers fiercely.

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Of the Archbishop by Philadelphia we invite you to read the article «Charity, clarity, and their opposite» [article, HERE]

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We will see how this Synod will end, but above all we will see if, as in the previous one, what will be rejected by the Synodal Fathers will then end in the final document, if anything hidden, once again, in some ambiguous expression or footnote, which is equivalent to saying … “I am intelligent, you are stupids!”. But what counts is listening to everyone, giving the impression of being synodal, collegial and above all democratic, just like the Korean dictator Kim Jong, who first calls the puppet Parliament of North Korea, then does exactly what he wants.

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After this Synod, opened with the insertion of the LGBT quatripostatic dogma, not required by anyone in the Instrument of Work, in 2019 the Amazonic Synod, will also open, for to discuss the granting of the priesthood to married men. Attention, everything only … to experiment. Meanwhile, in the Diocese of Rome, even if the fact has not made any news, the general rehearsals are already underway: a few days ago he was appointed “parish priest” of a metropolitan parish — of course: to experiment — a permanent deacon, arrived in canonical with his wife and four children. And this family nucleus, from the official page of the Deacons of Rome, which is also a filial of the Neocatechumenal Movement, has been indicated as … «diaconal family» (!?) [CF. service: HERE]. Having said this, I would like to know: can the members of my family, who have a presbyter in their family, be called the “presbyteral family”? And my mother and my brother can be called “presbyteral mother” and “presbyteral brother”. Obviously extending the title to my “presbyteral sister-in-law” and to my “presbyteral nephew”? And perhaps we want to forget my cat, which would have the title of “presbyteral cat”? Needless to say that the speech would be really long, because those who do not know the story is condemned to repeat it in a pejorative form. It is worth remembering, even if briefly and rapidly, that the diaconate, now called permanent, fell into disuse as an autonomous order and became a step in the process of presbyteral ordination. In fact, in Rome, between the eighth and tenth centuries, the deacons had acquired a pre-eminent role. The deacons were at the head of the main churches and did not even want to be ordained presbyters, because then, from these prestigious churches, they became directly bishops. The permanent diaconate will thus be restored only after a thousand years, by the Second Vatican Council. And note that not all the dioceses of the world have ordained permanent deacons, who are absent, for example, in most African countries, in order not to generate confusion among Catholic populations; and especially where, for anthropological and cultural reasons, the rules relating to the chastity of celibacy by priests are not always applied. In the heart of Europe, in Poland, the first two permanent deacons were ordained only four decades after the Second Vatican Council, in 2009.

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Married priests have always existed in the Eastern Catholic clergy, but they could exercise their ministry only in the dioceses belonging to their rite; a rite regulated, among other things, also by the Code of Canon Law of the Eastern Churches. However, since great general tests are under way, many of these priests and their families have been received in various Italian dioceses, beginning with the Archdiocese of Perugia, whose archbishop is not a bishop among many, but the president of Episcopal Conference of Italy. Faced with this, I limit myself to asking: in the event of disputes involving a married priest, what right will be applied, the Latin or that of the Eastern Churches? Obviously I know well that the canon law has been replaced by pure free will, which then turns into authentic arrogance that comes to life from the lack of any rule, but the rhetorical question sounds good, and even if it is useless, I do the same. Regarding the possible incardination in the dioceses of the Latin rite, as may happen, the incardination of married priests of the Eastern rite, specifically Latinized, since they are useful for the general tests under way, which aim to please the Head and the circle of his most trusted advisors? All this could be explained by His Eminence Cardinal Gualtiero Bassetti, who is metropolitan archbishop of Perugia and president of the Italian bishops, and which houses two married priests in his diocese, to anticipate the decisions of the Synod of the Amazon, which we remember: the decisions have already been taken before the opening of the Synod [service HERE].

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Having said this, a question arises: for the region of the Amazon, an experiment is asked to consecrate priests married men, because there is lack of clergy. In Rome, instead, for to entrust a parish to a permanent deacon, what a dramatic lack of clergy there is? Because looking at the diocesan yearbook we find that the metropolitan parishes are 332. The Roman presbytery has 1,256 presbyteries, to which are added 2,929 presbyters of other dioceses residing in Rome. To these secular priests, 5,317 members of the regular clergy (the presbyters of the various religious orders) and 87 other priests belonging to various personal prelatures are added [Official Yearbook of the Diocese of Rome: HERE]. In Rome there are therefore a total of about 9,580 presbyters, among Roman presbyters, presbyters residing in the diocese and presbyters of various religious families. The Diocese of Rome has about 2,350,000 baptized. If we divide the number of Catholic faithful with the number we will have this result: one priest for every 250 faithful. And all this in a Rome with increasingly empty churches. It is also good to specify that the territory of the Diocese of Rome is limited only to the Capital of Italy, because out of the city, in the Municipality of Rome, arise the suffragan dioceses. Question: was it therefore necessary, as an exotic experiment, to entrust a parish to a permanent deacon in the Mother and Mother Church of all the Catholic Churches? Therefore we note that while the Synod of Youth is being celebrated, the general rehearsals for the Amazon, from which the married priests will have to go out, to experiment, are already underway, because everything has already been established. I repeat: only to experiment and after convening the Pontifical Parliament of North Korea, where presumably dissidents end up on the heads of missiles fired during military exercises. Things are worse in Rome than in North Korea, never in the history of the Church has mercy made so many victims! A new term has also been born, not easily translatable: “the misericordiati“. And this term “be merciful” rhymes with “executed“, the sentenceds to death.

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to open the video click on the image

If Cardinal Gerhard L. Müller, in a recent long interview with Raymond Arroyo, has returned to various topics: on the speech of the evil friends who surround the Roman Pontiff, who were sought by him with the lantern of Diogenes; therefore on the argument that His Excellency Monsignor Carlo Maria Viganò, did not say anything other than the truth [cf. HERE, HERE], this happened because the former Prefect of the Congregation for the Doctrine of the Faith is a true man of God. Add to what the Cardinal Gerhard Ludwig Müller, at the anthropological level, contains in himself the strength of the Teutonic barbarian, in the noblest sense of the term. In fact, we remember that when the barbarians descended from northern Europe while the Roman empire was in agony, they found the holders of power, drunk and made up by women, engaged in playing inside the alcoves with young men [cf. my previous article, HERE]. Or, in other words: the Romans, during the decadence of the Empire, lived a LBGT lifestyle that had long absorbed the S.P.Q.R. lifestyle, an acronym that once summarized the concept and foundation of The Roman Senate citizens and later SPQR [Senate of the Roman People]. The difference, as I have often emphasized, was that the barbarians, struck by the virile temperament of the great Fathers of the Church, in that climate of total decadence, they were converted, in mass, to Christianity. In today’s Rome, the new barbarians, from whom should they be conquered to Christianity? Perhaps by four homosexuals clinging like polyps to the throne, to which all in all they are very useful, being the most devoted ruffians, the most interested servants, the most efficient spies, as well as easily managed and manipulated by the sovereign, who knows, one after the other , all the rotten corpses that remain locked up in their graves? And their tombs are very different from those of the ancient Pharisees [cf. Mt 23, 27-32], because the tombs of the Pharisees were at least well painted on the outside.

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I am afraid that no one has analyzed the historical relationship that links the psychology of Cardinal Gerhard Ludwig Müller to the history of his native country, which is Germany. Today the situation of the visible Church is comparable to the defeat of Germany in 1945, with Adolf Hitler locked up in the bunker of Berlin, along with the restricted court of his faithful, while faced with the defeat, the German army continued to fight, up to enlist teenagers of sixteen. To deceive the German people, word spread that the Great Secret Weapon would soon be completed and used. In the same way, today, the main propagandists of Pontifical Truth, not so much defend the indefensible — which can also be understandable and even justifiable on a human and psychological level — but show total insensitivity, while knowing all the details of the lives of many saints priests who have been totally marginalized and ruined, for not having accepted to become accomplices of a diabolical system of corruption, preferring to go to great suffering, without betraying the Church of Christ and coming to terms with evil. And this makes some Italian journalists of True Pontifical, unscrupulous men, real criminals deprived of basic Christian sentiments. So it is good to inform these people that the bridge over the river now overflows with patients spectators who await the passage of their bodies dragged by the current, when with an ease that would scandalize even the lowest level whores, after the next conclave, like chameleons they will change skin color. The is that instead they will not have to change color, they will have to change jobs, because in the face of every sigh, all the writings with which they have sustained the untenable and defended the indefensible, to the detriment of the truth and the innocent affected and injured, will be taken and thrown publicly on their faces. These journalists of Pontifical Truth have not even hesitated to falsify facts and news. They spread false news and concealed the truth to the detriment of the victims and the suffering of many holy priests. They “licked the ass” of the executioners, showing total indifference towards the victims affected and persecuted within the Church, of whom they knew very well the stories and the great sufferings. And all this, it is not simply inhumane, because it is really satanic. And the devil can never be allowed to enter through the window again, having thrown it out the door; and if by chance the Devil asks for forgiveness by pretending to be repentant, one must absolutely not believe him, because he is the Supreme Prince of Lies and deception.

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After Adolf Hitler’s death, Germany was hit by a wave of suicides; whole families committed suicide. The most common phrase that ran between the good Germans which we remember were many — was: «I’m ashamed to be German». I have already heard this kind of phrase in private from bishops and presbyters many times: «Faced with this situation, I am ashamed to belong to this Church», implying that this shame is entirely linked to the ecclesial and ecclesiastical structure of this visible Church, certainly not to the mystery of the Church, which is the mystical Body of Christ.

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As we know, from the Berlin bunker, we then moved on to the Nuremberg trial, where the main Nazi leaders were judged and condemned on the charred body of the Führer, but above all on the ruins of Germany. And many of the Nazi leaders were sentenced to death in that trial. Seventy-three years after the last great world war, the New Church of Mercy has removed the more remote and exceptional hypothesis of the death penalty from the Catechism. Therefore, if tomorrow something similar to the Nuremberg trial were to happen, we will be “merciful” to those responsible for the death of millions and millions of people, and we will entrust them to social services [cf. our previous articles: HERE, HERE, HERE].

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The Nuremberg trial is about to be repeated in the Church. Tomorrow, sooner or later, on the disastrous ruins of destruction, while bishops and priests will tell the world «I am ashamed to belong to this Church», we will see before the judges an army of cardinals and bishops who will try to justify themselves by saying: «I only obeyed higher orders!». While the journalists of the former Pontifical Truth, who can no longer recycle themselves, will say on their side: «We have only written what we have been ordered to write!». Then the judges will ask: «Your Excellency … Your Eminence … Monsignor … but you realize that your obedience to the higher orders has covered the perpetrators of serious crimes and has seriously affected the innocent, subjected to every kind of suffering and anguish?» At that point the answer will be: «But I was bound by the pontifical secret!».

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The death of Christ the Lord, in its substance, is renewed, and over time it is proposed in different ways. Not by chance, his glorious body, after the resurrection, still lives with the signs of passion. So today Christ died again on the cross because bishops and cardinals have «obeyed the higher orders», and when in the day of their judgment, God will ask them: «why did not you act in defense of the Church and of the People of God?». They will answer: «But I was bound by pontifical secrecy!».

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It’s just a matter of little time. We let this monster give the last dangerous and deadly blows, because soon we will be in the great hall of Nuremberg, to listen to those directly responsible for the Holocaust of the Catholic Church that they say: «I have only obeyed the higher orders!». And we, precisely because of profound and authentic mercy, will guarantee them the expiatory grace of the gallows. Because we who today are suffering, anguished and persecuted in our home, we are the salvation and the future of the Church of Christ, of the pilgrim Church on earth. And no one will ever prevent us from fulfilling our mission for Christ, with Christ and in Christ. Because the church is of Christ, it is not of Peter, who is the Vicar of Christ, not his Successor. And the power given to Peter is not at all total and absolute as some would have us believe, indeed: it is a very vincolated power. The power of Peter is strictly vincolated to the deposit of the Catholic faith, of Tradition and of doctrine. Peter is not the absolute master of the Church, on the contrary: he is his first and faithful servant, called to guard the truth and to confirm his brothers in faith [cf. Page 22, 31-34]. Peter’s mission, is not to convene the “democratic” Parliament of North Korea. Peter’s mission is not to confuse the People of God, using ambiguous and unclear words, because Christ teaches us: «But let your statement be, “Yes, yes” or “No, no”; anything beyond these is of Evil» [cf. Mt 5, 37].

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In the Holy Gospels, everything is very clear, no any “sly” has ever inserted ambiguous small footnotes. Having said this, it is still necessary to clarify: it is true, no priest, bishop or cardinal is obliged to be a hero. But for a priest, a bishop or a cardinal, it is certainly not a great human and Christian honor to be a rabbit who, opposite the judgment of history, replies: «I only obeyed the higher orders».

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Rome, 7 October 2018

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I apologize to the Readers if there were errors in my English translation.

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«You will know the truth and the truth will set you free» [GV 8,32],
but bring, spread and defend the truth not only of
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