PRAYER OF POPE JOHN PAUL II
FOR ITALY

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The Dio, our father,
we praise and thank.
You who love every man and guide all peoples
accompanies the steps of our nation,
often difficult but full of hope.
Let us see the signs of your presence
and we experience the power of your love, that never fails.
Lord Jesus, Son of God and Savior of the world,
made man in the womb of the Virgin Mary,
we confess our faith to you.
Your Gospel be light and vigor
for our personal and social choices.
May your law of love lead our civil community
by justice and solidarity, to reconciliation and peace.
Holy Spirit, love of the Father and the child
with confidence we invoke you.
You who are inner teacher reveal to us the thoughts and ways of God.
Grant us to look at human affairs with pure and penetrating eyes,
to preserve the legacy of holiness and civilization
own of our people,
to convert in mind and heart to renew our society.
Glory to you, or Father, that works all in all.
Glory to you, O Son, who made yourself our servant out of love.
Glory to you, the Santo Spirito, that you sow your gifts in our hearts.
Glory to you, O Holy Trinity, that you live and reign forever and ever.
Amen.

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Pope John Paul. (II)

15 March 1994

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"THE LIGHT IN THE DARKNESS", A BOOK OF ALDO MARIA VALLEYS OF BENEDICT XVI

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Valli knows well that this Pope is legitimate and as such he is a teacher of the truth of faith, but he also knows that not every Pope is a teacher, example and moral costumes model and in particular in leading the Church. No Pope has taught the Church about heresy. But a Pope, by its negligence or for its recklessness, evil can rule the Church.

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Author
Giovanni Cavalcoli, o.p.

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The Vatican TG1 Aldo Maria Valli, author of the book A glance into the night- Recalling Benedict XVI [cf. WHO]

The well-known Vatican expert Aldo Maria Valli for some time now it is following with the utmost attention to the behavior of the present Pope, as part of its work and above, in reference to its Catholic beliefs, He knows well and highly estimated the guide itself a Pope, except accidents, exercise and must exercise over the Church, according to Christ's command "Feed my lambs" [GV 21,16].

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His interest in this important topic, which today fascinates and divides among them many Catholics, It not enclosed within the limits of his professional work. Even Pope Francis, the beginning attracts the admiration and hopes of Valli, who will dedicate some publications. However, He at one point of Francis' pontificate begins, with other Catholics, to remain perplexed in its doctrinal and moral convictions as a Catholic, before certain attitudes, choices and the Pope's speeches, appearing squeak by those beliefs.

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There is at play a certain traditionalism which remains attached to the past. Valli has nothing to do with this area of ​​Catholicism, certainly not devoid of positive aspects, but it is a progressive, who he had previously publicly expressed admiration for Cardinal Carlo Maria Martini. So recriminations Lefebvrist do no hold on him. The other part, Valli not even side with the prevailing modernism, which it is self-appointed "progressive", to conceal the false conciliar renewal he trumpeted.

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For Valli is only a matter of truth. And the truth of faith, God's Word, the dogma does not pass. This is where the progressivism of Valli, completely healthy and legitimate, It is distinguished from the false modernist progressivism, historicist and relativistic. True progress, indeed, is the clarification and development of what is to be kept unchanged and unaffected. The rest, Ratzinger himself was famously in the work of the council among progressive theologians; and that he has always remained. Ma, at a certain point, he noticed the false progressivism rahneriano, which it was actually modernism.

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For Valli, so, being progressive does not mean going to put up with a revolutionary hangover on the model of the famous "challenge" of 1968 [cf. Massimo Introvigne, The other 1968. The birth of organized dissent in the Catholic Church, WHO]. For him, the Pope is Peter, the firm rock, which you can trust and on which you can safely position to build a solid building resistant to storms [cf. Mt 16:13-20]. Valli is a progressive person who maintains the lucid reason and knows that progress is progress of those absolute values ​​or "non-negotiable", that should be stored, and that the constructive change is the improvement of the immutable. It is a progressive, not a modernist.

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Valli therefore knows that the word of any Pope It can surprise with its novelty; can participate in the paradox of the Gospel; but can not be irrational; It is not a slippery slope or a movable sand, in which it sinks to be buried by the mud. Peter certainly has its weaknesses, is a sinner like all of us, but he is the teacher of truth, the custodian of the deposit, the teacher of the Word "does not pass".

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Valli knows well that this Pope is legitimate and as such is a master of the truth of faith, but he also knows that not every Pope is a teacher, example and moral costumes model and in particular in leading the Church. No Pope has taught the Church about heresy. But a Pope, by its negligence or for its recklessness, evil can rule the Church.

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It happened so Valli having to change his opinion in the transition from Pope Benedict to Pope Francis. If up to Benedict Valli felt compelled to support the full line of a truly reformist Pope, mild pastor of the Church, bravest of modernistic errors enemy, wise teacher of truth, lover of the sacred in the liturgy, opponent of world forces that want to put an end to the Church, ie Islamism, Communism and Freemasonry, innovator of apologetics, and then the activity missionary, with shed light on the relationship between reason faith, prudent and zealous advocate of ecumenical dialogue, opened at the entrance of non-Catholics in the Roman Church - see the conversion of Anglicans - [cf. WHO e WHO], alien from meddling the Papacy in politics, but attentive to the duties of lay Catholics in politics. Now that Pope Francis has blocked almost all the wise initiatives that Benedict was carrying out, Valli was right not bring himself to fully support a pastor who seems to talk to the wolves rather than sheep.

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What is making Francis?

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From what Francis is doing, We have the distinct impression that he wants to make the revolutionary compared to what they did the previous Popes. How much rather it would be useful for Francis and the Church, he took example from them and go on the track drawn from them! The Pope Francis error, what his sycophants appear as the title of an unprecedented glory, It is to be believed a pope more advanced than those that preceded it.

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It is this belief that prevents him from seeing in them their exemplary sanctity or at least their virtues. The recent document published on the sanctity, It may serve to see more clearly. But then, a more advanced Pope to where? Considering the acts of Francis, It is not difficult to answer: to the modern world. It is the temptation of modernism.

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Francis knows how to appreciate the values ​​of modernity. But looking from scolding him become odious to the world of its sin or correcting its errors. The important, for Francesco, It seems to be the meeting with the world, welcome the world and assimilate the world. It seems that for Francis the Church's task is to elevate the world to heaven, but simply to bend the world to lift it from its miseries and satisfy him in his needs.

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The re-enactment of Benedetto's work by Valli in his book A glance into the night. Recalling Benedict XVI [1], then it is a clear message addressed to Pope Francis reminding a Pope who has not succumbed to the world, at the cost of being "savaged by wolves" [p.9]. So if the previous two books: 266. Jorge Mario Bergoglio Franciscus P.P. e Like the Church ended, Valli is addressed directly to the Pope, even in the latter Valli thinks the current Pope, in order to present an example in Benedict. In this regard it cites Valli splendid portrait of Benedict made by Vittorio Messori in 2010:

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"Who knows him well, He knows to what extent the Professor Ratzinger, then Cardinal Prefect, finally Pontiff, coexist severity and mercy, rigor and understanding, compliance with the standard and attention to the individual human situation. There is, in him, the humanity of the old men of the Church, that, from the pulpit, They denounced loud sin; but then, in the confessional, face to face with the real sinner, They interpreted generously the call of Christ to understand and forgive […] This son of the old Catholic Bavaria, As there is marked, precisely, the authentic Catholicism: the rejection of inhuman ferocity Jacobean, the rejection of condemnation, without the piety for the human condition. The current attempts to drag it to the bench of the accused know nothing, among many other errors and manipulations, of this wisdom which is the same that marks the Church's two thousand year experience " [p. 44].

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But Pope Francis is unfortunately surrounded by a group of co-workers and friends, forming a barrier around him, called by the Cardinal Gerhard Müller 'magic circle' [cf. WHO].

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However we must report with pleasure the recent publication of two important documents: the letter God has pleased the Congregation for the Doctrine of the Faith on the modern errors and the Apostolic Constitution Rejoice and exultate the call to holiness in the contemporary world [see WHO e WHO].

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Pope francesco, in Rejoice and rejoice, appropriately it presents many models of Saints. How would, however, was persuasive if, thinking humbly to their sanctification, He had stopped on the figure of St. John Paul II, Also to allay certain fears not unfounded that Francis, especially with the publication of 'The joy of love [see WHO] I have not been able to understand and fully appreciate the high moral wisdom of the Holy Pontiff. The fact remains that the Pope has chosen the right path; we hope that he continues to follow it and that he is not again sucked by "friends".

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Pope Benedict Valli

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Valli collects all the work of Pope Benedict under the sign of truth. Early in the book calls him the "Pope of the truth". And there is no doubt that under this sign, which suggests the Dominican motto veritas, Pope Ratzinger has lived his pontificate, in line with its previous Prefect of the Congregation for the Doctrine of the Faith, and his career as a theologian, who what, if not the servant of the divine truth? A "consecrated in the truth" [cf. GV 17,17].

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Valli shows very well as an important aspect of the action Benedict and the program was to collect and give response to the call of St. John Paul II to rediscover the Christian roots of Europe. The center of Catholicism in Europe, and this is obvious the interest that Benedict and John Paul had, just as popes, for how Christianity spread in Europe and from there to the world.

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Valli stops to show wisdom and zeal with whom Pope Benedict has insisted on several occasions on the need for a revaluation and strengthening of human reason [2] in its openness to the transcendent and faith, in the universality of its theoretical and moral principles, as a way to reaffirm dialogue between all men of good will, such that it is their religious affiliation.

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It cannot be denied in Pope Francis a remarkable capacity for human contact and communication. Il suo universalism, But, It seems to depend more on a sympathetic-emotional factor, and intellectual.

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The figure and the work of Benedict that come out of the book of Valli are those of a Pope, as indeed the previous, constantly under the pull of the world and the modernists, Whether the administration of the Roman Curia, or the problem of pedophile, or that the Islamists or masonry or ecumenism or communism or politics or the liturgy or lefevriani.

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Despite the open profession of realism by Francesco encyclical the gospel of joy, for whom reality is superior to the idea and the recent Letter of the Congregation for the Doctrine of the Faith God decided, condemning subjectivism and egocentrism of Gnosticism and Pelagianism, Valli, along with many other observers, It highlights the difference in epistemological and practical approach between Francis and that of Benedict. While in fact, in these it is evident the realistic biblical intellectualism, Which raises the obedience to the real truth, that is from the conformity of intellect and thing, foundation and main idea practice, in Francis you note the trace of a certain voluntarism Ignatian od Occamistic, for which the truth does not simply depend intellect and reason, but from a decision or trend will or a surge of affection.

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Vice versa, Joseph Ratzinger had set the program of his papacy evident in accordance with the common needs of Cardinals that elected him almost immediately, the fourth ballot, so widespread in the College of Cardinals was worried knowing that the first urgent problem that needed to be solved was how to fix the invasion of modernism, it was far from solved, and he was doing groping the Church in the night. Here is the indovinatissimo meaning of the title of the book by Valli. On a black background you see here are intelligent and gentle eyes of Pope Benedict emerge from the darkness, not the view of the Pope from behind on the cover of Peter Seewald's interview book, evoking that of a loser, that goes away showing their backs. Not at all. The Pope Benedict eyes see in the night, see if we can not see and, in the night, They shed light and show us the way.

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While therefore it was clear Pope Benedict has sought to advance the Church in truth and victory over falsehood, Pope Francis seems to solve all the progress in the execution of practices deliveries: mercy, the welcome, the dialogue, the outgoing Church, the polyhedron, integration, the discernment, accompaniment; All imperatives in themselves good, easy to learn, who have formed the "vocabulary" of Pope Francis, but they leave out others, equally important.

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At the end of the comparison of the valleys between the two Popes it appears that Pope Francis, "Revolutionary", it did not advance the Church, but he has done it recede with respect to that of Benedict.

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It must be then that Pope Francis - that's the clear message and the call of the Holy Father Valli -, free from moderniste sirens and masonry promises, resume the interrupted work of Pope Benedict, because that is the true path of the conciliar reform and real progress of the Church, without subjecting themselves to the world, not to be confused with the world, not fearing the hostility of the world and without flattery towards the world, because Christ has given him the strength to save the world and win it where rebels to Christ.

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Varazze, 23 April 2018

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NOTE

[1] A glance into the night. Recalling Benedict XVI, Chorabooks, Hong Kong 2018.

[2] Cf pp.40-43, 46, 61-63, 72

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first of all take this opportunity to thank all those who supported us and allowed so far to cover these expenses, especially those who, monthly, They always send their contributions.

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MEMORABLE ONE LETTER OF THE HOLY FATHER TO THE BISHOPS OF CHILE, DESERVING FOR IT TO BE CALLED "THE GREAT FRANCESCO ', HOW GREAT WAS PETER ON THE WAY OF "WHITHER GOEST THOU, DOMINATED ?»

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Regarding the story of child abuse cases occurred in Chile, the Pope wrote to the bishops of that country: "As far as I'm concerned, I acknowledge, and I want you to send him faithfully, who have committed serious errors of judgment and perception of the situation, in particular for lack of truthful and balanced information. As of now I apologize to everyone I hurt and I hope I can do personally, in the next weeks, in the meetings I will have with representatives of the interviewees'.

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Author
Ariel S. Levi di Gualdo

Author
Ariel S. Levi di Gualdo.

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TEXT OF LETTER OF POPE FRANCIS I

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The Supreme Pontiff Francis I on the chair of the Bishop of Rome

Often holiness, or no holiness, when studying the heroic virtues of a candidate for beatification is hidden in small things; I think I can say with some’ of modest experience, since I work on the causes of the saints. It is in fact behind the little things, seemingly insignificant, hiding the greater good, namely the sanctity, or the great evil, ie the Demon.

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During Holy Week which it preceded a few days before the Easter Sunday, Chronicles from the Holy Gospels have heard the story of Peter's denial [cf. MC 14, 66-72], and we have heard resound the dramatic sentence: «And all the disciples, They left him and fled " [cf. Mt 26, 56].

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The Blessed Apostle Peter He was also to escape a second time, in one's old age, this time in Rome, there it tells the wonderful story known as the Quo vadis? This episode, contained in Acts of Peter, He tells of the Blessed Apostle on the escape road from Rome, in an attempt to escape the persecutions of Nero. On the way of escape, He would meet in a vision the Lord Christ. According to this tale Peter asked Jesus the question: «Dominated, quo vadis ?» ["Man, where are you going?»]. The Lord Jesus answered: «I go to Rome to be crucified, » ["I come to Rome to crucify me again ']. At that point Peter realized that he could not run again, but he had to turn back, to face martyrdom.

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For several centuries, the Popes They had among their various clothing of shoes red vermilion, the significance of which was deep and precise, with all due respect to certain illiterate de The Republic who wrote triumphantly: "The successor of Benedict XVI also waives the Prada shoes» (!?).

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Prada … Are we joking? Or as is wont to say better: possible that the ignorance of those who presume to know do not have their own limits, men who never sense of human decency!

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Those shoes redheads, which then he was actually closed the slippers, They accounted for Peter's martyrdom, retreating on the road Quo vadis, He went to his martyrdom, dragged in chains to the Vatican Hill where he arrived with bleeding feet, to finally be crucified. E, come to the gallows, not feeling worthy to rise to execution in the same position of the Word of God who died and rose, He asked to be crucified upside down. Like this, at the end of his life, heroism that led him to accept the grace of martyrdom, also it joins the supreme virtue of humility.

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From the seemingly small things is therefore also recognizes the Pope Francis I, who has publicly admitted that he had wrong in assessing the painful cases of pedophilia that have rocked the Catholic Church in Chile, until reaching to assert :

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"As far as I'm concerned, I acknowledge, and I want you to send him faithfully, who have committed serious errors of judgment and perception of the situation, in particular for lack of truthful and balanced information. As of now I apologize to everyone I hurt and I hope I can do personally, in the next weeks, in the meetings I will have with representatives of the interviewees' [please read the full text of the letter, WHO]

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From the history of the Church one should take everything, not only what matters to exalt man Jorge Mario Bergoglio, or to bring down the man Jorge Mario Bergoglio in a merciless way. Therefore I wonder and wonder: certain particularly careful historians, but also rightly critical of this pontificate which deserves its fair share of criticism, perhaps they intend to present Urbi et Orbi also the detailed list of the Supreme Pontiffs who have publicly admitted having committed a serious error? Because to want to be honest and realistic, should be told how many faithful servants which, although totally innocent were sacrificed so that would fall upon them the king's faults, that as the King can do no wrong, May! And the list of these innocents sacrificed the public pillory, it would be a long list what the Autostrada del Sole, on the contrary, instead, King of the list in error, exists?

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For instance: the Holy Pontiff John Paul II has repeatedly admitted that “the Church was wrong”, He also asked several times sorry, even when certain apology was not necessary and appropriate. That being said I wonder and wonder: perhaps it appears to someone that he, in twenty-six long years of pontificate, has publicly stated only once, for example concerning the shameful case of the founder of the Legionaries of Christ: «… I made serious errors in assessing and perceiving the situation, in particular due to the lack of truthful and balanced information "? I am not aware of it. But, to the records, it turns out that he claimed that the Church was wrong, asking for forgiveness for his mistakes too, both when it was appropriate and when it was not appropriate. But now pay attention: the Church was wrong, but he was not wrong, because not only the King is never wrong, but if he is really wrong, then someone else's head is sacrificed in order to blame poor third parties, the shame and anger of the people. And pay attention to the fact that we are talking about saints, who blessing God are and remain models of heroic virtue, despite never having been, nor can they ever be, models of perfection.

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I invite you to meditate on this letter from the Supreme Pontiff Francis, who has done something great with it, especially if we consider that to induce a Jesuit and an Argentine to admit that they were wrong, it is certainly not the simplest thing in the world. All the more reason I tell you: in many other things the Supreme Pontiff may have been induced by third parties, or by real criminals who surround him and try to circumvent him, to throw themselves into unhappy and wrong expressions, but nobody, to a Jesuit and an Argentine, it can convince him to publicly admit that he was wrong. Therefore, this laudable act of humility, it is all the choice of the Supreme Pontiff Francis I, to be ascribed as such to his total honor and merit.

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This makes him, for the case in question, a great authentic; much greater in this than many of his Supreme Predecessors, also included Blessed and Holy Pontiffs, who recognized all historical errors before the world, real or presumed, of the visible Church, however, they never admitted their own mistakes in any way; and when they have made serious mistakes, sometimes even coarse, they have always let the blame fall on the innocent, and today they are venerated Blessed and Saints. And, they asked forgiveness for true or alleged errors committed by the visible Church centuries earlier, But, while under their eyes an immense havoc was done to numerous human lives of young people, many of which destined to remain marked for life - again in reference to the unprecedented discourse of the Legionaries of Christ -, their silence and their indifference was total, up to verging on real cynicism. When then in their beatification and canonization processes serious and pertinent questions were raised about certain of their errors, the requesting answers were often silenced and the speech closed with the peremptory sentence: «The Supreme Pontiff was deceived!». The problem, Unfortunately, however, it has not been resolved, why to be, this statement should have been followed by very detailed explanations: by whom he was deceived, When, how and for what purposes. E, said this, perhaps it is good not to go further, because when the emotionality and the ephemeral sentimentality of the present moment and of the "Saint immediately!They will have gone out, the story will risk being very severe with certain figures, rather … terribly severe, and at that point, it will not be possible to put a patch on it in any way, because it was put there first.

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Amen!

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From the island of Patmos, 12 April 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
risks but also the costs. Help us supporting this Island
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They were IT 08 (J) 02008 32974 001436620930
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thanks [ isoladipatmos@gmail.com ]

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AVAILABLE THE BOOK OF MASS DE L'ISLE OF PATMOS, WHO

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The man's indiscretions Jorge Mario Bergoglio and our fire service

HELL AND THERE HAS NEVER BEEN ABOLISHED, WHY EVEN gooders MODERNIST AND MAY ABOLISH THE FREE WILL GIVEN BY GOD TO MAN

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For the feel-good, the apocalyptic vision of a Church militant, besieged by the world is a fundamentalist and medieval fable unwrapped. But the hypocrisy of these beautiful words is revealed in their fierce reaction by which the same feel-good, which it is actually a bully, assails those who unmasks the hypocrisy of his speech and denounced the inconsistency of his conduct. For the feel-good Hell does not exist because he believes saved and promises salvation to those who think like him, but he would be able to create a Hell on this earth to lock up those who warn him that God will punish him for his fake mercy and his real cruelty.

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Author
Giovanni Cavalcoli, o.p.

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Sandro Botticelli, The Inferno map, inspired by the work of Dante Alighieri

Eugenio Scalfari, according to which the Holy Father Francis told him that the infernal punishment does not exist and that the wicked are canceled by God, was denied by the Vatican press office explained that be a reconstruction of the interview with the Supreme Pontiff. For if these had actually uttered those words would have fallen into a double heresy: the denial of the damned and the immortality of the soul. And such heretical thesis are Edward Schillebeeckx, as I will mention later.

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On the human level of prudence Jorge Mario Bergoglio and the consequent opportunity to continue a dialogue with this kind of party, He has already written the Father Ariel S. Levi Gualdo referring both to the fundamental concept of prudence both doctrinal, always in this sense, the theology of St. Thomas Aquinas [cf. item WHO]. Therefore, in addition to not repeat certain analyzes already made by my brother Priest, I will confine my part to a marked speech about the other angle, It is seen that for years, for them to perform our apostolic service through our Patmos Island, often we try to offer readers several analyzes on the same topic.

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It is unthinkable that a Roman Pontiff fall into formal heresy, on a voluntary and conscious, because of him and him only Christ conferred the supreme announcer sent, definer, clarifier, custodian and defender of the truth of the Gospel, granting him of the Holy Spirit, making it infallible in its teaching. I then thought that this unfortunate incident, where once again the forces of darkness wickedly try to use the Successor of Peter, could offer an opportunity to rethink the dogma of Hell to better understand the salvific value, as a deterrent, which stimulates in contrast to work the works of salvation, as wisely says Abraham the rich man in hell: "Warn them, lest they too come into this place of torment " [LC 16,28].

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Central point to understand what is Hell and the reason for its existence - as we shall see - the bond that exists between Hell and sin. Hell is nothing more than the final maturation and ultimate sin as an act of perverse human will, irrevocably rebellious to God. It's a no said to God forever, to that God of mercy who wants everyone to be saved, but at the same time it does not require anyone, does not force anyone, so let everyone do his choice, without, however, being able to properly prevent any unpleasant consequences in case of refusal. Characteristic of no fact to God is precisely deprive yourself of happiness. And so it is absurd to believe that one can sin and still achieve happiness. It may have some perverse satisfaction of having done his will, but such satisfaction if the hold him and not the wish to anyone.

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The doctrine of Hell It shows us in all its magnitude and its terrible consequences of the existence and nature of human wickedness and how severe the damage man does to himself by the bad rebellious will to God; for which this doctrine, by contrast, stimulates sinful man, under the impulse of grace, in his own eternal interest, to convert, that is to change for the good the bad will with repentance, repair and asking God's forgiveness.

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The natural foundation of belief in Hell

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Sandro Botticelli, particularly de The Inferno map, inspired by the work of Dante Alighieri

The problem of the existence of the damned in hell returns today to present itself with the book just came out of the French Benedictine Monaco Guy Pagès, entitled "Judas is in Hell? - Risposte a Hans Urs von Balthasar " [cf. WHO]. In it the author argues that Judas is in Hell, It is confronted with the ideas of von Balthasar about hell [1] and it makes the vote that the Pope wants to define the doctrine of hell as a dogma of faith.

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The word Hell corresponds to the Latin hell, connected with the idea of ​​something that underlies, which is low, lower, possibly underground. Clearly, the symbolic meaning of this, it does so only the small-mindedness of a Rudolf Bultmann to believe that it is rough or even ancient metaphysics and cosmology do not understand that this metaphor is universally present in religious and moral conceptions of humanity, It is the abject, lowering the maximum and moral degradation, in contrast with the image of what is great, majestic, sublime, up, in the sky, to represent on the contrary the elevation of moral virtue and holiness, the "kingdom of heaven, where dwells the Father who is in heaven […], God Most High "which talks about the Old Testament.

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This metaphysics of ontological planes of reality It is supposed in one of the famous Christological hymns Pauline [cf. Fil 2,10], where the Apostle says that the Father gave the Son "the name that is above every other name, so that in the name of Jesus every knee will bend in the heavens, on earth and under the earth ". Which means that divine providence not only reaches the sky and earth, but Hell. The remaining E, the Christ of the Apocalypse, dice: "I have the keys of Death Hades" [AP 1,18]).

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It is worth recalling here the Catholic doctrine about hell. We touch on the subject instead of some current issues. Around the question of hell crowd still several questions today, pushing to deny its existence. One wonders what sense and usefulness can have such a thing in the context of divine providence and history of salvation. What good is a doctrine like that for the purposes of our salvation? It helps or hinders our trust in God? It evokes the image of a God appealing or that of a scary God? But then, why would such a severe penalty - eternal punishment?

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Biblical faith in Hell supposes three fundamental certainties natural and unquestionable moral conscience:

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the first, is the need to know what is good and why, and what hurts and why; in short, to know the actions that bring well-being and those which result in damage.

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The second is the basic belief of the line natural moral conscience, that the human will, in this life, inclined by nature to seek the good and reject evil, in fact alternates the good deed evil action. Namely, on the basis of free will, Now the man does good, Now does evil. The will, now is good, It is now bad, depending on how you want. If it does good, It has advantage, deserves praise and reward; if it does evil, procures damage, He deserves blame and punishment.

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The good deed is justice, the bad news is sin. Each of us, whatever his conception of good and evil, anyhow, It promotes what he judges to be good and opposes what it considers to be bad. It is inevitable. What varies are the criteria for judging what is good and what is bad. However, they can be right and wrong criteria criteria. Hence the need to know what's really good to do and what is really bad, order to avoid.

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The good deed is good to people, the bad action hurts. The concept of Hell was born on this assumption. The innate sense of justice that we all have tells us that it is just that good is rewarded and it is right that the wicked will be punished. The hell, as you know, It is the eternal punishment of the wicked.

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The third natural religion belief, Bible before, is the natural notion of divine justice, as the Letter to the Hebrews says: "He who comes to God must believe that He exists and that He rewards those who earnestly seek him" [EB 11,6].

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Divine justice means that God rewards the good and punish the wicked. It involves the belief that God takes into account the works and merits of each of us with perfect justice and retribuisca. It is wisdom, it is our duty to act taking into account the good or bad consequences, the reward or punishment. It acts wisely to earn the reward and avoid punishment. And 'practical wisdom to know so what is the reward and what is punishment.

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We must act, Certain, first of all in the pursuit of our ultimate goal and highest good, who is God, activity that goes hand in hand with the acquisition of virtues and love for duty, which are the means to reach God. For he is the Infinite Good, for which we are made and which is vastly superior to our well finished and therefore the exercise of virtue and the fulfillment of duty. Hell is losing or reject this Good, even if we had reached high levels of personal virtue.

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The completion of self sake, alla stoic manner, It may appear under, but it really is and egotism, which ultimately frustrates our lives. This is the subtle risk Kantian ethics, while so noble and disinterested for the absolute respect for the moral law, that shames our modernist spineless and without character.

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Human justice must be respected and we must have confidence in it, but it, because of the consequences of original sin, It is incomplete and defective. It happens that criminals go unpunished and the innocent are punished. It is therefore necessary in these cases to have recourse to divine justice. The right test so pleased to see the punishment of the wicked, not so much because the wicked suffer - and it would be cruelty -, but as nell'empio is realized divine justice. According to St. Thomas Aquinas, the vision we have of the blessed of the damned penis enters the object itself of heavenly bliss [2]. however, we must not confuse the noble and serene of the just satisfaction which contemplates the realization of divine justice and rewarded the suffering that the wicked have made him suffer unjustly, with malicious satisfaction and full of bitterness to the one who enjoys the opponent's misfortune because he hates.

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It's just an eternal punishment? We answer that the man, having an immortal soul, It is made to live forever or forever. For this he, in his life choices, choose good that he considered eternal or absolute. However, in judging of this good, His will can err and judge as an absolute what is not. Only God is the absolute truth. Now the choice of a creature in place of God is the principle that leads man to Hell. But man, by sinning, It has a choice forever, without repentance, like absolute good (itself or a creature), which it is not really absolute, that is not God, that is his real supreme good and ultimate end. This choice ultimately sinful, which occurs at the end of the present life, necessarily implies that an eternal punishment, because it is the final and irreparable loss of an eternal good.

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What the will choose is an act or an asset that gives satisfaction, otherwise it would choose. Now the man has a natural, innate and necessary tendency or inclination to an absolute and eternal good, placed in him by God Himself. But God leaves to man's free will to determine the precise and concrete content of this absolute good, so that it may actually be the subject of choice.

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Now, God leaves man free to choose finally and forever or the absolute truth, who is God, or an absolute false, which may or may himself or a creature. If man chooses an absolute false, It loses its true happiness, which can be only in God. It is left with the perverse satisfaction of having done his will, while disobeying God. This evil act gives him the punishment of Hell. But as he himself has found his satisfaction in doing this act, they, adamant in his obstinacy, You do not regret at all to be among the flames of Hell, because there he got what he essentially interested him: do his will. There Hell, He got what he wanted and wants to. He therefore thinks so: better to be in Hell, away from God, that being in heaven in the company of God. This explains how it is that one chooses to go to Hell, where he knows he awaits him eternal punishment. It is certainly worth, he wants, but it is to do his will. If this results in eternal punishment, It is willing to accept, just to do his will.

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In the event of death, the will remains fixed forever in his relationship with God that at death: if it is in communion with God, it is safe; if it is at odds with Him, that is devoid of grace for mortal sin, it is lost. This fixation of the will depends on whether the death, it comes into direct and immediate contact with the absolute that has chosen - for God or against God - so that it can no longer choose differently, ie Void the oscillation of the free will, which was justified by the fact that during the life of the absolute can, precisely by virtue of the choice of free will, assume different determinations.

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In this life we ​​have a movement space for our choices. Here the limits of that space transcends the individual choices, while the absolute - God or not-God - appears as an asset among others. At death, the will can no longer move, because the absolute that we have chosen occupies all the space. Or as in climbing a mountain. During the climb, you can follow different paths. But when we reach the top, we stop there. The moment of death is something like: man arrives at the end of this movement or this path.

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Church Teachings about Hell

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Sandro Botticelli, particularly de The Inferno map, inspired by the work of Dante Alighieri

I explained the biblical teachings, but above all of Christ about hell, in my book already mentioned Hell exists. The truth denied. According to Scripture, as a result of original sin, humanity has been punished with various penalties in this life and, after death, with the punishment of hell, which I am a place otherworldly, dark and sad, far from God and yet guarded by Him, similar to Hades pay, which collects the just and the unjust.

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One aspect of the saving work of Christ, according to Apostles' Creed, was to descend to the underworld after his death to liberate the souls of the just awaiting the realization of divine justice [cf. Denz. 369, 485, 587], to lead them to Heaven. Instead, worth of the wicked who have not accepted Christ, He was commuted by God in the most severe punishment of Hell, Why, as explained in the Letter to the Hebrews, if he already deserves eternal punishment disobedience to the law of Moses, it deserves much more serious disobedience to the law of Christ [cf. EB 10,26-29]. Since you see the falseness of the opinion of those who claim that the God of the Old Testament is more severe than the God of the New or even that the Christian God would only mercy and not punish anyone. But the most severe of the Christian God can be seen from the fact that it is more merciful. It is fitting that is to be punished more severely those who refuse a greater gift and disobeys the law easier to fulfill, what is the Law of the Gospel lightened by grace: "My yoke is easy, my burden is light " [Mt 11,30], even if the works are more difficult and requires greater sacrifices. But love makes slight sacrifice.

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The existence of the damned It has implicitly but clearly stated in the article Symbol of Faith in which recite: «He will come again in glory to judge the living and the dead». From the words of the Lord is clear that his Coming [cf. Mt 3,12; 25,32; AP 20, 11-15] not all of humanity will enter the kingdom of God, as they believe von Balthasar, Rahner and Teilhard de Chardin, but only the elected or predestined, ie those who have obeyed the holy commandments of God.

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The Magisterium of the Church, perfectly in line with biblical teaching, He says that not all are saved [cf. Denz. 623, 624, 1523] but by all humanity fall as a result of original sin, God chooses a "number" of "chosen" [Roman Canon of the Holy Mass] or "predestined" [cf. Denz. 621, 1540].

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The truth here to note is that salvation is God's work. God gives everyone the means to save enough, but not all use it because of them. For this they are justly punished with Hell. That one makes use of the means of salvation, is a supernatural act caused by grace. This act is an act of free grace, so deserving of Paradise. As a consequence, as the Council of Trent says [cf. Denz. 1548], our same supernatural merits, with whom - with all due respect to Luther - we gain the Paradise, are gifts of his grace.

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The fact is that God, more than the fact that all choose Him, We care that we all make our choice, It should also be against him. He wants us to freely choose, not that we address to Him deterministically, for physical law, how animals, plants and stones. Therefore, in order to respect our choice, He even agrees to bring into play Himself, agreeing also to be rejected. But what he still wants is that everyone does his choice. If one refuses Lo, It does not require it to welcome Him, however, it must expect the inevitable logical consequences, that not even God can avoid, because they would involve contradiction, given that there is no contradiction between life and death. He can not in fact continue to live those who choose death. But these consequences are precisely Hell. Now Hell, as the Book of Revelation says, It is the "second death" [AP 20,14]. And death and life can not coexist simultaneously in the same subject, because they are mutually exclusive. Naturally, the life that fails in the damned, It is not his natural life, but the life of grace, which in any event had been absent at the time of death. The damned will not be cleared, as erroneously believed Schillebeeckx [3]. Their souls, being immortal essence, continue to live forever, and also they resume their body at the moment of the final resurrection. The article of the Symbol of Faith which reads: «I believe that the resurrection of the dead"Evidently it refers not only to the blessed souls, but also to those damned [cf. GV 5,29].

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A fact like that is worthy of much attention, as it clearly manifests the goodness of God. Indeed, with sin, humanity has known death, which it consists in the fact that the soul remains alone without his body. However, about this, It must say that even the damned have intervened mercy and divine justice: the first, which he has had mercy on separate, for which restores his body, and justice, by which God, Justice pays tribute to the redemptive work of Christ, which he has deserved the resurrection of the body, even to the damned.

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The idea of ​​the destruction of the damned It might be suggested by the image of Gehenna, used by Christ to allude to Hell. Indeed, as is known, it was a place near Jerusalem, where waste were burned. Today we would say an incinerator, as we have in our cities. It was a cursed place, he remembered the horrendous human sacrifices made idolatrous practice at the time by King Ahaz and Manasseh. Certainly Christ, with the image of hell, It does not intend to allude to a destruction of the damned, but the penalty of fire.

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According to Scripture Hell it is in fact an essential part of creation, but it is not necessarily, come, the rest, It gave, It also could not create anything. It gave, If she wanted to, He could create a happy world without Hell. He might create perfectly good men and angels and saints, as claimed by the do-gooders and the Masons. Evil would be away from the world or, if there was, It could be completely canceled.

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The question then arises: why did God allow the existence of evil and therefore damned? Was not it better if you created a world now and forever happy, rather than bringing happiness to some, and after a series of mishaps and risky adventures, suffering, tragedy, aberrations and falls, along the millennia and millennia of history marked by failures, disasters, injustices, wars and horrors of all kinds?

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We could have a counter-question: Perhaps we believe to be wiser than God to give Him advice, to correct or improve his works? If then God, What is wisdom, goodness, providence, justice, omnipotence and infinite mercy, It has allowed and allows everything, there must be a good and wise reason that escapes us, so it is wise to accept serenely and confidently what He has and allows, definitely or to correct us or to make us atone, and always for our good, although what it is not always clear, putting into practice what He commands us to do to deliver us from evil, bearing in mind that the wickedness of men and demons are responsible for the only perpetrators, and showing where they end those who disobey The.

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So, as Scripture tells, things have not gone as well as anyone would have preferred that they go. In fact humanity, created good by God, deliberately he sinned and was punished. But God had mercy and sent his Son as Savior. If everyone had obeyed Christ, all mankind would be saved. Now it happens that some obey the Gospel, while others do not obey. These are the damned of Hell.

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Does this then mean that God has planned the history of the world, so that part of the world evil remains forever - and this is Hell -, while a part is removed in humanity that you save - and this is Paradise -. We may wonder why God did not eliminate evil from all over the universe and lets it survive in Hell. We respond by saying, first, that the malice of the damned - men and devils - though it may be tempting for the living, does not harm the blessed in heaven and the souls in Purgatory. In second place, the malice of the damned does not aggravate their faults, because they can no longer deserve, but the evil I do is simple effect of sins committed in life. Thirdly, It gave, allowing continued existence of evil people in Hell, It shows that he won them by locking them in the hellish prison, where they hate each other and wage war against each other. Fourthly, one realizes the will of God to keep out of the spirit creature also oppose Him. Fifth, It gave, in his providence and generosity, it also govern the infernal city, despite the ingratitude and hatred that its inhabitants show against Him. And here God, as Saint Thomas Aquinas says, exert some mercy, why not punish them as much as they deserve.

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With regard to the pains of Hell, that of which Christ makes us certain is the punishment of fire. We can certainly think of the torments inflicted by demons and damned by others. However, even there is no need to exaggerate, as perhaps it happens in some private revelations. God is severe, but not cruel. Of course, the hell, in itself it is scary. But the thought of the meaning of Hell does not scare; instead it is healthy, as well as due to fear a precipice, in itself scary, in which, precisely because scary, we do not want to fall and do not want to do anything that might drag us into it. Indeed, it is useful to know that, if we do not keep away, we can fall into it. While it would be folly to believe that if we throw ourselves into it nothing will happen, as one who believes he can sin with impunity.

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The church, in the Fourth Lateran Council 1215 It described the existence of Hell for the rebellious angels [cf. Denz. 800], based on some biblical passages [cf. Gd 6 E you 20,10] and the very words of the Lord, where he says that Hell - the "eternal fire" - is "prepared for the devil and his angels" [Mt 25,41]. It is therefore necessary to distinguish well, Hells Hell. the Underworld, as we have seen, is the place of punishment after death the souls before the redemptive work of Christ. The hell, instead, as the home of the Demons, It exists from the moment of their fall, beginning of creation, even before the creation of man, so the snake that tempts our first parents, Satan is obviously [cf. AP 20,2], rose from Hell and therefore, with divine permission, even entered in Eden.

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The crudelismo is the other face of buonismo

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Sandro Botticelli, particularly de The Inferno map, inspired by the work of Dante Alighieri

On the subject of Hell must bear in mind two misconceptions and opposite moral action, which lead to a falsification of divine justice and then the counterfeiting or denial of the doctrine of Hell. The first, now openly and widely touted as "charity" and Christian perfection; the second, concealed under the first: gooders and crudelismo. They lead to two opposite conceptions Hell likewise erroneous. The first presupposes faith in God babbeo, natured and blockhead, who does not realize the existence of the wicked, whereby this conception it denies the existence, in the name of a false concept of God's goodness, arguing that all, at the bottom of, are good, so everyone is saved. The second, instead, in the name of a false concept of freedom, the power and divine sovereignty, He conceives a spring God, despotic and evil, that sentence the innocent whim, and then a double predestination: some to Paradise, other Hell, whatever their works. It is a horrible conception of Manichean origin, a real Devil's Deception; this conception, present in Luther and Calvin, resumes the conception already doomed to Godescalco, Monaco of the ninth century. [cf. Denz. 621]. According to this theory, single men do not possess a real right to choose their destiny, ie either for God or against God, so they do not know the reason for their eternal destination, which is not conditioned by their works, as is clearly the Scriptures teach [cf. Dt 11,26; Mt 19,17], but it depends exclusively by a Divine pleasure, which reserves to reward those who do evil and to punish those who do good. Obviously it is necessary here to avoid Pelagianism, who believes that the beginning of salvation to come to us, but the free gift would be a relief and a subsequent additional premium to complete the work. It is clear that it is not so: is the grace that precedes us and moves our hearts to conversion; and yet, once we have received grace, we do not save, if we do not do good works, evidently done in grace.

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It should be added that what man considers good or bad - this will also be included in Luther - in crudelismo does not coincide with the divine judgment, because God does not judge a man based on a natural law, established by him and knowable by man, the observance of which man must answer to God, but judges in contrast to this knowledge. Under the pretext of "the faith", the divine commands are not reasonable, but irrational. So a God contrary to reason. In tal modo, an inhuman God, if it is true that the reason is the dignity of man.

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For gooders, that does not recognize the consequences of original sin, man is good and acts always good; for the second, that exaggerates these consequences, It is radically evil and acts always bad. It should be noted, however, that, as it may seem strange or impossible, given the radical opposition between the two conceptions, in reality they refer to each other and are each a mirror image of the other. These are the two faces of the same perverse mechanism, Despite the mild appearance contrary.

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In doing good or tenderness ― mollities ― [4], indeed, which it is a false and vaunted mercy, It goes too far in letting go, in granting or in allowing, for which there is no justice; in cruelty or hardness - ferocity ―, instead, which it is a false justice, it exaggerates the severity and makes sense of people, under the guise of "special cases". But the mild false, ie soft or flaccid easily pierces the hard and vice versa, it is not based on truth, but on his bizarre and fickle will; thus it does not have a firm measure or an objective criterion in neither case, for which it acts on a whim as the mood, the interest, the whim or passion dictates. Like this, when the spring wants to be severe and fight evil, It gets hard; when he wants to be merciful, becomes soft. It attacks the weak and strong yields to. Cede and is flexible, when it should stand firm and unmovable; it's hard when it should be soft. This is because does not stand still on the objective principle of justice and mercy, which it is the same: the right and wrong of the other. If it allows me wrong, It falls into softness and has gooders; if you trample the right, It falls into the cruelties. So it benefits those who do not need it and punishes those who do not deserve it. In tal modo, gooders deny the existence of Hell; but then, when they skip the whim or the so-called dander up, if anything because someone gives them shade or because they are reprimanded by right or want in any way to prevail on someone or they envy him, here is that in spite of mercy become as ferocious beasts.

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In the vision-good, Furthermore, fails the competitive aspect of the Christian life and ascetic. If all are good, we must not fight or judge anyone, but we must accommodate all, meet everyone and give reason at all. There's more to fight against the world, but only by dialogue with it. And so, the Church itself, It becomes a mere instrument of collaboration with the world.

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For the feel-good, the apocalyptic vision of a Church militant, besieged by the world is a fundamentalist and medieval fable unwrapped. But the hypocrisy of these beautiful words is revealed in their fierce reaction by which the same feel-good, which it is actually a bully, assails those who unmasks the hypocrisy of his speech and denounced the inconsistency of his conduct. For the feel-good Hell does not exist because he believes saved and promises salvation to those who think like him, but he would be able to create a Hell on this earth to lock up those who warn him that God will punish him for his fake mercy and his real cruelty.

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The buonismo is at the bottom of a hypocritical conception that, giving to understand she wants to sing the divine mercy and to proclaim the duty of mercy towards the neighbor, It has the hidden purpose, squalid and petty, to conceal under this false goodness or a minimalist conception, teilhardiana, of sin, or a relativistic conception, rahneriana on kasperiana, with the desire to sinning freely without being punished, since, as the Father Raniero Cantalamessa says, "God does not punish". Or to put it in other words: the feel-good always think they can get away.

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It is clear that with these foolish speeches all the pains of life become inexplicable and senseless or "natural", unless God give it a "bad" or a kind "bad". Hence the result that you lose sight of the value of expiation suffering and consequently you can not make the sacrifice worth of the Mass. In practice, you lose sight of the Cross of Christ as a means of salvation. What remains? It remains a buonistica vision of sacred history, the one that, in ancient times, as it is known, It was to Origen, who did not understand the sense of eternal punishment and exchanged the condition of the spirit created the human and angelic in the ultra-mundane world of eternity by becoming of this world, where the will created ranges between yes and no. And that's because, not having understood that Hereafter the choice of free will with respect to God is fixed forever, in bliss as damnation, he did not understand or did not want to accept - probably seduced by a Gnostic monism - other than a temporary punishment, culminating in the forgiveness of sin, which he guessed to Demons and damned souls, not realizing that, if a temporary it is conceivable for the earthly journey of man in conversion, it is quite impossible, according to Scripture, for the Demons and damned souls. Origene, Although great student of Scripture, perhaps under the influence of Gnosticism pay, there was an idea of ​​sacred history that does not correspond to the biblical. Indeed, he believed that the saving divine plan entailed the cancellation of all evil, whereby, while accepting the existence of the damned, men and angels, believed that the "recapitulation of all things" [Ef 1,10], of which St. Paul speaks, entailed the perfect restoration of all things in harmony with God, no conflicts with Him, consequence of sin and, consequently, after a process of reconciliation, recomposition in peaceful and harmonious unity of all things in God, which evidently it excluded the reality of Hell.

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It should be noted, however, the case of Purgatory, which involves a temporary punishment after death. This penalty does not, however, depends on the final choice of the soul in relation to God, as in the case of Hell, in which the soul has definitely chose against God and this necessarily involves eternal punishment. On the contrary, in the case of Purgatory the soul has chosen definitely for God and yet is plagued with a penalty, albeit temporary. Come May? Because the Church teaches us that the soul, though he is forgiven by God, and therefore grace, It must purify the relics of venial sins committed in life and not sufficiently atoned.

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A wrong conception of God

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Sandro Botticelli, particularly de The Inferno map, inspired by the work of Dante Alighieri

These views have a pantheistic background for which it is not God, distinct from the world where there is evil, is in itself absolutely innocent of the evil of the world; It is not that you love good and hate evil; or does good and avoid sin, no. Instead, since God is identified with the world, then in God there is good and evil, The good deed and the evil deed, love and hate. God is the cause of both good and evil, much justice as of human sin. As Luther said: "God has been so because of David's sin, As of Paul's conversion ».

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Of course, the God of Luther, It is still the God of the Bible transcending the world that He created; however it is a God linked to the world, because it acts in mundane way, despotic. They, a ghiribizzo, He takes so the salvation that perdition, Why, as is known, Luther denies free will and merit, that man does not freely reach a destiny or ultimate goal of his choice and deserved with the works - Heaven or Hell -, but it is moved irrationally and necessarily, "Predestined" by God toward that destiny, salvation or perdition that He, unjust in his inscrutable will, He has fixed for each eternity, regardless of the man's works that the rest, in Luther, after original sin is all bad. But God, by virtue of his mercy he considers them good for those who have faith. In this way the believer is righteous and sinner. But then it means that at the root of what, God himself is righteous and sinner.

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Luther, Anyway, even admit the existence of the damned. According to him, the Popes go to Hell. But his followers of the nineteenth century. They begin to accentuate the immanentism Lutheran, up to turn it into pantheism, with the result that, Pending the identification of humanity with God, it is clear that will not make sense to talk about the damned in a world outside of God, ie Hell; but all of humanity is good and saves just as identified with God, infinite goodness. But on the other hand, always for the fact that the world is identified with God and in the world there are the wicked, here is that Hell reappears this time not out of God, but in the same Divine Essence.

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The concept of Hell in Von Balthasar It seems to be on this line [5]. Heaven and Hell are in God elidendosi each other: Hell is emptied from Paradise, but conversely Paradise lives in God with Hell. It is the dialectical opposition of good and evil in God, which had already appeared in the seventeenth century with Jakob Böhme. [6]. It claims to total emphatic in God Lutheran paradox at the same time just and sinner.

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All are safe in God and all are sinners. It is what reappears in Rahner in his theory of anonymous Christians, so all, consciously or unconsciously, They have grace and everyone is saved. In Paradise St. Joseph and Our Lady, Saints Peter and Paul, Saints Francis and Dominic are good and good company beside Nerone, Caligula, Nietzsche, Hitler, Lenin and Stalin, sincerely repentant, as anonymous Christians ...!

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As for Judah, there is no doubt that the words of Christ about him suggest that he has lost; unless Jesus with those words did not intend to give us a stern warning not to follow his example, while we can not rule out that, regardless dall'insano act of killing, He has made a supreme gesture - just a moment - of repentance and forgiveness the moment of death.

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Not a dogmatic definition is needed about hell

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Sandro Botticelli, particularly de The Inferno map, inspired by the work of Dante Alighieri

Regarding the proposal to ask the Pope to dogmatize the existence of the damned, it does not seem necessary or appropriate. The Church dogmatizza when the Word of Christ is contested by heretics or not clear and certain, but it is to give certainty to counter denial of lessons learned from past magisteria or approve and confirm pious traditions or interpretations, deductions or clarifications of the content of faith, or accept or reject theological opinions discussed, or to clarify whether a given argument or proposition is or is not of faith.

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Recall for example the dogmatic definitions of original sin, or the Seven Sacraments, or the Immaculate Conception of Mary and her Assumption into heaven, or the nature of duality and will in Christ, the unity of the divine Person and the mystery of transubstantiation of the Eucharist or papal infallibility. But if there are words of the Lord, repeated in various tones, ways and opportunities, and that sparkle for clarity, they are precisely those that refer to Hell damned. From them we see how Christ cared about those words, those forecasts and those warnings. For this reason it is necessary that the Pope dogmatizzi. If you ever just refute the blind, dishonest and foolish that, after 2000 years of peaceful and healthy acceptance of those divine words, now, with unprecedented boldness, dare espungerle from the Gospel, with its own method of heretics, Instead of faithfully taking all that Christ said, They take from his sayings only what they like.

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Now, we must remember that the dogma is a proposition infallibly formulated by the Church as an interpretation or explanation of the Lord's words that are not found as such in the Gospel. For this dogma is not really the doctrine of Christ, but it is the doctrine of the Church, though accurately reflects the thinking of the Lord. But his authority, though commitments divine faith, It is well below that of the explicit words of Christ, though the Gospel is not always the carryovers ipsississima words. Because of this, full name, Cardinal Walter Kasper titled one of his books The dogma in the Word of God, even though the dogma, as the Word of God is immutable truths of faith, quite another thing from the evolutionist misconception and historicist, which have rather the modernists of yesterday and today.

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Varazze, 2 April 2018 – Easter Monday

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NOTE

[1] Cf my book Hell exists. The truth denied,Editions Faith&Culture, Verona 2010, Chapter VII.

[2] QUESTION, Suppl., q.94, a.3.

[3] CF Humanity. The story of God, Queriniana, Brescia 1992, pp.180, 181, 183.

[4] They are those which Paul calls malakòi, which could also be translated as "effeminate", If that is not offensive to the woman. It 'a vice widespread today, even among the bishops, taking the air to be myths, desserts, charitable and inclusive, but they are actually the vanes, of the cowards, the opportunists and Don Abbondio, which hide the dagger into the pocket. The malakos it is also commonly called "calabraghe".

[5] See my analysis in Hell exists. The truth denied, Editions Faith&Culture, Verona 2010, pp.54-70.

[6] Cf Flavio Cuniberto, Boehme, Morcelliana, Brescia 2000; Franz Hartmann, The magical world of Jakob Boehme, Edictions Mediterranee, Rome 2005.

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THE BOOK OF HOLY MASSES DE THE ISLAND OF PATMOS, WHO

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SALVATION AND DESTRUCTION. THE it was God AND THE Shepherd the Lord's flock OF POPE FRANCIS I

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You do not seem incongruous or risky to compare God has pleased at the Feeding of Dominic's Sheep of the Holy Pontiff Pius X. One might observe that they differ profoundly, because the second is severe, while the former is forgiving. but yet, beyond the historical climate changed, between the two documents there is a continuity: Pius X had to face the problem modernistic. The reigning pontiff had to take up the issue, because the modernism of the times of his predecessor Pius X, as Maritain said in 1966, a "modest hayfever than the neo-modernist fever" of our day.

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Authors
Giovanni Cavalcoli, o.p – Ariel S. Levi di Gualdo

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PDF print format article

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the Pope Francis I on the episcopal throne of St. John Lateran

The letter God has pleased of the Congregation for the Doctrine of the Faith [see text WHO], It is a topic of extreme importance, Whereas, in the past few decades - more precisely since the end of Vatican Council II -, They have come to light new theories, but also many heresies, not yet won, whereby, This intervention of the Church, It is truly providential, illuminating, comforting and consoling for all Catholics eager to see the triumph of sound doctrine, and freed the souls dall'insidia error, which it is an obstacle on the way of salvation.

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This text It should be read in continuity with another important document dating back to eighteen years ago, the declaration Lord Jesus [see text WHO], desired by the Holy Father John Paul II and signed at the time by the then prefect of the Congregation itself, Cardinal Joseph Ratzinger. We begin then by saying that salvation, in general, is the state of happiness of those who have escaped a danger, especially if a death; and it is the act with which the savior subtracts danger to the person to whom gives salvation. We can save ourselves, if the problem is not excessive; but the greatest difficulties we need someone more capable of us, saved us, doing we eventually, Behind his orders, if we have the forces, what we can and must do to cooperate to the action of savior or rescuer. The dynamics of the salvation that comes from men's figure and image of the one that comes from God.

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In religions the man is conscious of being in a dangerous condition, misery, of slavery, of suffering, of sinfulness, enmity with God, that makes you wish that God, His benevolent Lord, have mercy on him and succor. But it feels indebted to God for sins committed. Thus with God an account opened. He considers the pains of life as a punishment for such sins and offers sacrifices to God in atonement and reparation, hoping to appease, to obtain forgiveness and mercy and to be raised and saved from their misery, Financo from death.

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Religions have awareness that, for the achievement of the highest aspirations - union with God, holiness, freedom from sin and death, life and eternal happiness - but man must obey God, but above all must ask God for this salvation. Everyone, unless they are proud of perfect, They feel in many ways the need for salvation, but not everyone knows what is it and how you get. Many, as this note Letter, for salvation means only salvation from physical illness or poverty material or at least be freed from a tyranny political or social. They do not realize, or do not know that to achieve true happiness, they need, and if they want a chance to be freed by God from sin, from the bondage of the devil and death.

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This text, shorter than Lord Jesus that preceded it, it is striking in the way it alludes to many of today's heresies, or what we might define as the season of the return of the great heresies. No, the names, but anyone who wants to understand, seize in the first lines to those reference is made. We try then, considering the ideas, to understand in which currents, trends, schools or the document authors can refer, especially those authors who have already been censored by the Church or by the best theologians in ancient times or recent.

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THEMES ALREADY PROCESSED FROM POPE FRANCIS I

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The God has pleased it refers, without quoting him at length, to the speech given by the Supreme Pontiff in Florence to the representatives of the V ° National Convention of the Italian Church, the 10 November 2015. A speech that is worth remembering in this context and in which are presented as two tendencies within the Church temptations. A, is the temptation Pelagian, that

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"It leads us to have confidence in the structures, in organizations, in perfect schedules because abstract. Often it takes us well to take a control style, hardness, normativity. The standard gives the Pelagianizing security to feel superior, to have a precise orientation. This finds its strength, not in the lightness of the breath of the Spirit. In front of ills or problems of the Church it is useless to look for solutions in conservatism and fundamentalism, in the restoration of pipelines and even culturally outdated forms that have ability to be significant. The Christian doctrine is not a closed system incapable of generating questions, doubts, questions, but it is alive, sa unrest, to animation. He does not face stiff, It has a body that moves and develops, It has tender meat: Christian doctrine is called Jesus Christ. The reform of the Church then - and the Church is always reform - is alien to Pelagianism. It does not end in yet plan to change structures. It does mean graft and rooted in Christ leaving lead by the Spirit. Then everything will be possible with genius and creativity ".

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Suggested action by the Supreme Pontiff this rigid and closed mentality is the "root in Christ" and let themselves be led by the "lightness of the breath of the Spirit", that Spirit who "renews the face of the earth". This Spirit prevents us from being too certain of our ideas and too conscious of our strength. It makes our creative fidelity and gives us wings that lift us above measures and human calculations, to make us wander and fly in the boundless horizons of holiness. And these steps, anyone who pays attention will take deep breath of some of the fundamental elements of the Encyclical Faith and Reason of the Holy Pontiff John Paul II. Just as it is not difficult to recognize in the words of the Pope on the issue lefebvrismo, with its unilateral call to Sacred Tradition, tied to a mindset undoubtedly and rightly concerned about the immutability of dogma and certainty, but closed to doctrinal progress made since Vatican II and consequently to the Magisterium of the Church following up current, it accuses of heresy modernistic. That the overflow after the Council unfortunately Modernism, it is a fact not easily subject to denial, but this objective problem, come noi of Padri The Island of Patmos we always highlighted, It must not lead to a truly poisonous error, which then is as follows: It asserts that the many heterodox drifts mold mostly modernistic, the postcouncil, It is a consequence of "obvious" and totally "natural" of Vatican II. Indeed, affirm this, as well as false, It is indeed wicked.

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In the minds of Lefebvre the process of dogmatic deduction crashed to the Magisterium of the Venerable Pope Pius XII, for which he ceased to advance in the name of fidelity to Tradition and the preservation of the deposit of faith, of which the first, the eyes of Lefebvre, It would have been upset, while the second would be abandoned. That is to say that in the transition from teaching dogma of Pius XII to that of the Council, this would not be in continuity, but he broke with that, in other words he would have disproved or falsified.

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The lefebvrismo certainly distinguishes nature from grace, but aims on the works too, on the merits and on the strength of reason and will, running the risk of formalism, legalism, of ritualism, of complacency and self-righteous moral rigor, almost wanting to regulate the work itself with an abundance of grace and leaving little space to the initiative of the Spirit. His conservatism preserves what is exceeded and rejects as falsehoods evangelical novelty of the Spirit, exchanging renovation to infidelity; knows that the full grace nature, but he does not know that nature is anticipated from grace. Now an idea of ​​this kind presupposes and admits the possibility that the papal and conciliar magisterium falling into heresy, which it is by that very heretic, because it would deny the promise of Christ made to Peter that the "gates of hell", or the power of darkness can not destroy the Church. But deny the promises of Christ is a heretic. So, the belief that the Council has fallen into heresy is heresy in turn.

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Pelagian and Gnostic

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The God has pleased complaint those who believe they can achieve divine status by their own efforts, as if the man onsite itself innately divine power or because they believe that God's grace is reward for their efforts - the Pelagians - or because they believe they have by itself an absolute knowledge and superhuman, this - the Gnostics -, It gives itself to know the way of a sublime salvation, that enables them to attain divine power and freedom. For them, their body and human nature are capable of being manipulated or malleable to their liking, in a continuous historical development, without having any obligation to undergo an immutable moral law established by a transcendent and personal God, since God, for their, it is only the absolute bottom of their self. What matters, for their, It is their free will; it alone is good and divine; the body and matter are ephemeral appearances; their laws are seen as obstacles to freedom, for which the subject feels free to operate on the body and humans according to the principle of the Epicurean pleasure or what nietzschiano domain.

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The God has pleased notes that this division heretics in the Pelagian and Gnostic, own these ancient heresies, He responds to recurring deviations of Christianity, so even today reflected in a modern heresies, without obviously coincide fully with them. Consider, for example phenomena such as Lutheranism, modernism, rahnerism, lefebvrismo and the Liberation Theology. The first four can be traced back to Gnosticism; the last to Pelagianism. This is clear, if we refer to the words used by the God has pleased to describe Pelagianism and contemporary Gnosticism.

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He says it in fact:

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"On the one hand, individualism centered on the autonomous subject tend to see man as, the realization of which depends on its own strength,. In this vision, the figure of Christ corresponds to a model that inspires generous actions, with his words and his gestures, that not to Him that transforms the human condition, incorporating us into a new existence reconciled with the Father and with one another through the Spirit [cf. 2 Color 5,19; Ef 2,18]. Individualism self-centered person tends to see the man as a being whose realization depends on his own strength ".

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This is the principle of the Cartesian theory of knowledge cogito, that in the following centuries will lead to Kant and German Idealism, from which rises, by reaction, Marxist materialism and that of the nineteenth century evolutionary. Here we recognize the setting of liberation theology, influenced by Marx, or the anthropology materialistic evolutionism of Teilhard de Chardin influenced by Darwin, in which man, collectively or personally, climbs the ladder of evolution to Christ, but it does not appear as Redeemer, but only as a liberator, Sum template personal and social human perfection.

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Continue to God has pleased:

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"On the other hand, It spreads the vision of a purely inner salvation, which arouses even a strong personal conviction, or an intense feeling, to be united to God, but without assuming, heal and renew our relationships with others and with the created world. With this perspective, it becomes difficult to grasp the sense of the Incarnation of the Word, so He became a member of the human family, taking on our flesh and our history, For us men and for our salvation ".

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We observe that the prospect of salvation 'purely internal' is the Lutheran, which, joint with cogito Cartesian, will produce in the nineteenth century, the subjectivist idealism and pantheistic German. Because it is the subject, considering themselves already enlightened by God, It rejects the mediation of the senses - Descartes - and the Church - Luther -. The Letter then comes better understood in the light of what the Pope said in Florence on Gnosticism, namely that it

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'Leads to trust in logical and clear thinking, who, however, lost the tenderness of the meat of his brother. The charm of Gnosticism is "a faith locked into subjectivism, which affects only a particular experience or a series of arguments and knowledge that you think will comfort and enlighten, but where ultimately subject is closed immanence of his own reason and his feelings " [the gospel of joy, 94]. The difference between the Christian transcendence and any form of spiritualism Gnostic is in the mystery. Do not put it into practice, not lead the Word to reality, It means to build on sand, remain in the pure idea and degenerate into intimacies that do not give fruit, that make sterile its dynamism ».

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The God has pleased He explains well the words of the Supreme Pontiff:

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"It thus claims to free the person from the body and the material universe, in which they find more traces of the provident hand of the Creator, but you only see a reality meaningless, alien identity of the last person, and manipulated according to the interests of man ' [n.3].

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I Gnosticism, for Pope Francis I, as affirmed also deep interiority, is a thinking closed in on itself and then sterile. It is the idealist thinking. "He says and does" [Mt 23,3], as Christ warns us of the Pharisees. But the idealist - here the gnostic - does not produce good fruit, not so much because it does not act or does not give to do or you adagi into laziness in a kind of quietism,quite the opposite, they, without embracing the ethical idealism of Fichte, it is very active, but only for his own interests.

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If a Dear John says that everything is thought, does not deny the action, indeed it gives such importance, that the subject puts himself in being [autoctisis]. Rahner comes to say that the subject determines his will his own essence or his own nature. But this act detached from the attention clear and honest to the divine reality, the reality of human nature and the objective moral law, is at the end is a non-action, or a senseless act, and in any case an disobey God's law. So the idealist, in the end, not grasp the reality, the "thing in itself" - as he himself says Kant -; does not grasp, would the Blessed Antonio Rosmini "neither be real, nor the moral being, "and even the true" being perfect ", but only its false ideas and imaginations, ma, known as the Pope, It remains detached from reality, at the risk of falling into nihilism or solipsism.

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The exorbitant claims of the Gnostic, that the real is identified with his unerring idea of ​​reality and that being, even the divine, coincides with his thoughts, It is punished with detachment from reality, a detachment that is sometimes truly tragic [1]. He says the Pope:

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"The idea detached from reality and idealism originates nominalisms ineffective, that at most classify or define, but not involving. What involves is reality illuminated by reasoning " [2].

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Reality, for the idealist - see for example here Husserl -, it makes no sense in itself, by itself and by itself, a precise and intelligible sense, given by the Creator, an independent way from the man and that man must discover, respect and, if it is the moral law, put into practice; but the man claims, with its a priori categories, to be him to give way to a reality meaningless. And here we see the Gnostic contempt for the body and for the real in general. The body, for the gnostic, It is not good in itself, but it's up to him, with its free will, by virtue of his divine interiority, determine at will the good and the bad about the physical and sexual life, replacing God in legislating the conduct to follow and replacing, with its violence and its lust, the wise inclinations and laws laid down by God in human nature.

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A PROVIDENTIAL NEW IN THE HISTORY OF THE PAPAL TEACHINGS

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The remarkable thing in these words, a new fact that we do not hesitate to consider the historical significance in the history of the papal Magisterium, It is that for the first time a Pope condemns in no uncertain terms Gnosticism calling him by his name; by that name that had once been called by scholars, policyholders who had reported the dangerous return, but without meeting compliance in the Papal Magisterium. Categories used by previous popes since the nineteenth century, that more can be approached to Gnosticism, were only those of rationalism, idealism and pantheism. The Popes of the times of the historical Gnosticism certainly became aware of the danger and the first theologians fought him, even without being explicit condemnation documents, limiting itself to qualify it as a whole as a result of intellectual pride, which then constitutes the essence or spirit of Gnosticism, which certainly appears to be yielding to the temptation of evil generative want to "be like God". Like this, the Holy Pontiff Pius X, in its Feeding of Dominic's Sheep It qualifies as an effect of pride Modernism, which can undoubtedly be considered as the reborn Gnosticism of our times, if ever Gnosticism has ceased to act more or less openly in the history of thought and heresies. What is it heresy, if the effect of pride and, in tal senso, of Gnosticism? And who is the heretic, but he that, believed to possess the supreme knowledge, is convinced to know Christ better the Pope or against the Pope? Or learn more about God of Jesus Christ, as Severino and Heidegger? Or as Mohammed?

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There are many forms of Gnosticism, where the gnostic stands to judge the sacred text of their religion. Thus there is a Jewish Gnosticism [3] and Spinoza jew or Kabbalà They demanded to know more about God of the Bible; Averroes claims to know God better the Koran; Nirvana Buddha claims to know the best of the sacred texts of Brahmanism; Giordano Bruno [4] He wanted to go by the Roman Pontiff to convince him that his magic-hermetic doctrine of Christianity was best for man's salvation, ma, as we know, she went wrong; Freemasonry claims to possess the supreme knowledge best of all religions [5], the Theosophical Helena Blavatsky, inspirer of the esoteric doctrines of Nazism [6], He gave to understand a million people to be able to teach her, with theosophy [7], the way of eternal salvation better than Jesus Christ could.

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CHARACTERS of Gnosticism

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I Gnosticism, indeed, He is claiming to know God more and better than man is allowed to know and, in Christian camp, He is claiming to know Christ more and better than what we are taught by the Magisterium of the Church. A This contrasts, almost opposite extremism, agnosticism, who, under the pretext of the weakness of human reason and covering of the robe of a false humility, refuses to accept what reason itself can know about God and what Christ reveals to us about God through the Magisterium of the Church. The gnostic does not need to reach to know that God exists and who God is and how it operates based on the experience of things or why instructed by a human or ecclesiastical magisterium, because he believes they already know without saying anything, a priori, starting from its simple self-consciousness, for he believes that God does not exist independently of this self-consciousness, but it is precisely in place by it-prioricamente. Because of this, I gnostico, considering themselves by themselves and on their own in the possession of the supreme knowledge or absolute science - precisely the Gnosis -, possibly by means of the concept - Hegel - [8], He is considered authorized and capable of judging or censoring any doctrine of God, including that of the Church, and then to reject it as false, if it does not correspond to his idea of ​​God.

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The issue of ancient Gnosticism He has had a strong increase in the last century, when documents were discovered Gnostic. It is then much discussion of what should be understood by "Gnosticism", a term that derives from the greek gnosis= Science or knowledge. They were called - and called themselves - "Gnostic" [gnostikòi] a group of the second or third century theologians, which, imbued with pagan doctrines, especially Platonic and religious mythology, They were particularly interested in the problem of salvation, who played as an inner experience of an ineffable God, while the action and the external material world appeared to them as the principle of evil and therefore extraneous to the saving experience as a mystical experience of God and supreme knowledge - gnosis ―, secret and esoteric, select few, of the truth. According to their ethics and therefore salvation is exhausted into the horizon of this inner subjective experience as a self-gnostic, a foreign and hostile spirit to matter. So for them there was no binding ethic, commanded by God, against body, society and the world, vain appearances left to their free choice, especially since in the end the freedom for them was just that intimate spirit pervaded by God, free from the shackles of the body. Certainly not above the licentiousness of the flesh, convinced that the matter of the body there were divine commands, although happening they passed the contrary excess of rigor, for they saw the body as the beginning of evil. This kind of Gnosticism reappeared in southern France with the heresy of the Cathars in the thirteenth century [9].

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The early Christian theologians they realized the importance of the knowledge of God in the Christian life, something so tied to the value of truth, but they did not exaggerate the power and reach of knowledge, cleverly connected with the duties of the Christian life and framed in the upper area of ​​charity, in communion with the Church. The true gnosis could and should be accepted and respected, but it had to be rejected as false. So it was that while Clement of Alexandria could define a Christian as a "gnostic", St. Irenaeus was devoted to refuting the false gnosis. However, Beyond this historic categorization, calling Gnosticism as a phenomenon limited in time, the Letter also it suggests a broader sense as a constant attitude of mind, which is summed up essentially in intellectual pride, so it can exist as much a gnosticismo spiritualistic since one materialistic, such a dualistic Manichaean, As one monistic pantheism, so much a lax, As one penalty taker.

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Merit of a throw light on the question of Gnosticism in relation to modernity, goes in the last century to the German Hans Jonas [10]. Others, like John Filoramo, highlighted the pantheistic tendency of gnosis [11]. Emanuele Samek Lodovici showed the dissolving action of Gnosticism in contemporary thought. The Proceedings Phenomenology, gnose, metaphysical, held at the Sorbonne in 1997, curated by Natalie Depraz and Jean-François Marquet [12], Gnosticism show of Schelling and Husserl.

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THE CONTEMPORARY GNOSTICISM

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In order to understand the substance of these words of the Pope, It must focus on and join her the following expressions:

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"A certain neo-gnosticism, for its part, It has a purely inner salvation, locked into subjectivism " [n.3] and "a faith locked into subjectivism, ... where ultimately subject is closed immanence of his own reason and his feelings " [The gospel of joy, n. 94].

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who the God has pleased It refers to the return of idealistic-pantheistic modernism originated by Hegel, who finds a remarkable expression in the theology of Karl Rahner, for which being is being thought, so all the real, including God, It is a thought immanent in the self Cartesian origin. Everything is in the ego, everything is ego and nothing outside the self. At the idealistic conception of knowledge and consciousness, which entails the primacy of thought and idea, ie of the subject, being and the real, ie object, the Pope in the gospel of joy It opposes the biblical-Thomist realistic conception of the "primacy of reality on the idea" [n. 231], that involves the the conformity of intellect and thing and then the subjection of human thought to the divine. This ensures a correct anthropology and sound moral, It founded on the universal and immutable law of nature.

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The God has pleased It is then to order the gnoseology historicist of Cardinal Walter Kasper[13], for which the subject, in its historicity, determines the object, that consequently changes with the changing of the subject. In this way, the change touches, as in Hegel, the essence of truth, Dogma, of natural law and the divine nature; and theses, we remember it, They have already been condemned by Feeding of Dominic's Sheep of the Holy Pontiff Pius X. And here also it affects the conception subjectivist and idealistic consciousness of the Father Arturo Sosa, we have already refuted on The Island of Patmos [cf. WHO]. In accordance with this conception of the consciousness, namely the idea, no obligation to adapt to the real, in absolute terms and in any case so; and therefore such a precise moral law, objective, universal, unchangeable, but rule on itself.

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Returning to the text of God has pleased, states that

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"Individualism is the neo-Pelagian that the neo-Gnostic contempt for the body disfigure their confession of faith in Christ, Unique and universal Savior " [n.4] and "also contradicts the sacramental economy through which God wanted to save the human person" [n.13]. "The place where we receive the salvation brought by Jesus is the Church" [n.12]: understand "this salvific mediation of the Church is an essential help to overcome any tendency reductionist". [there]. Salvation "is not obtained with individual strength alone, as stated in the neo-Pelagianism, but through the relationships that arise from the incarnate Son of God and forming the communion of the Church " [there]. Moreover, Contrary to the neo-gnostic vision of "a purely inner salvation", the Church "is a visible community: in it we touch the flesh of Jesus, in a singular way in the most poor and suffering brethren " [there] through "the corporal and spiritual works of mercy ' [n.14].

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THERE IS ALSO AGNOSTICISM

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But there is also a form of Gnosticism agnostic. You do not seem, this, a contradiction, then we explain in this regard that it is the claim to possess an immediate experience of God in a way athematic, preconceptual, autocoscienziale priori and prior to and independent of things from the experience and conceptual knowledge of God, both the philosophical and the dogmatic, transmitted by the Church, which experience does not intellectually expresses the content of the original experience of God, but it is a derivative within the imagination or emotional and creative symbolism. Therefore we do not have here a real conceptual knowledge of God, objective, universal, certain and unchangeable, that produces a fides, one saving truth the same for everyone and forever, but a multiplicity of "rings", ie subjective opinions about God, relative and changing, all too true, although in contradiction between their, because the truth is not what is in itself, independently of me, It is not universal, but it is what appears to me and I decide. Needless to say, this is a heretical nullification of the foundation of faith "one Lord, one faith, one baptism " [cf. Ef 4, 4-6]. And this just before described is Gnosticism rahneriano, Gnostic and at the same time agnostic. Gnosticismo, for the experience claim a priori "transcendental" God, for which God appears even as "ultimate horizon of human self-transcendence". Other than Pelagianism: Here we are right in pantheism!

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Agnostic, because the truth of God is not understood in the concept, although metaphysical, analog or transcendental, and then in the dogma, but only in that experience in itself ineffable and therefore inexpressible. It gave, so, per Rahner, is "absolute mystery", not relative to what for us of God is unknown and transcends the finitude of our understanding, since it is clear that God, as it revealed to us by Christ through the Church, It not is unknown, there is no mystery, but we know him in concepts and dogmatic formulas.

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Per Rahner, instead, we can not distinguish God what we know - to Revelation - from what is unknown to us and transcends us to the Divine Essence infinity. But God is absolutely Unknown to the concept, just like l 'Agnoston the ancient Gnostics; quell’agnosticismo, that the Holy Pontiff Pius X, in Feeding of Dominic's Sheep condemns referring it to "Unknowable".

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The Pelagianism is instead that conception of the relationship between human works and grace, for which the grace is simply the help given by God for the doing of good, and is the final refinement, Certain, supernatural, granted by God, the efforts and works of reason and human wills. In short grace, for Pelagianism, It is the final fulfillment of human transcendence, which which it arrives at the height of its possibilities. This idea is also found in Rahner, who, therefore, in this respect, you can consider Pelagian. In Pelagianism, so, as is known, the initiative and the beginning of salvation is not from God, but by man and for human merit. Grace completes and rewards the work of man. We have the grace resulting, but not the grace prevenient. There is the grace cooperating with the work of man, but not the grace operating, that moves man to salvation and saves.

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The Supreme Pontiff, in the gospel of joy, He describes the neo-Pelagianism, indicated as

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«Self of those who ultimately rely solely on their own strength and feel superior to others, because they observe certain rules or because adamantly faithful Catholic to a certain style typical of the past. And 'an alleged security doctrinal or disciplinary, which gives rise to a narcissistic and authoritarian elitism, where is that, Instead of evangelizing, They analyze and classify others and instead of facilitating access to grace, They consume energy in controlling. In both cases' - that is neognosticism and neopelagianesimo - "are manifestations of a immanentism anthropocentric" [n.94].

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It is not difficult to trace in this description Lefebvre. However, there is no one pelagianism Lefebvre, but there is also a modernist, as for example that of Rahner. Indeed, as we have seen, general characteristic of Pelagianism is the over-reliance on their own strength, which leads us to understand grace not as a perfective addition to nature and a gratuitous overcoming of nature's limits, But as the deadline, due to the nature, the unstoppable development orientation must, existential and essential to God, right of every man. The Lefebvre stiffens in store; the rahneriano stiffens in changing. The one and the other are some of its more than Christ was certain of his ideas.

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Rahner, in particular, It conceives the relationship nature-grace as a transcendence or necessary historical development of all human action, until you get to the life of grace, seamlessly. As for Rahner human nature is unlimited, The is easy to pass the limit and live in grace. It confuses the availability of nature to grace - power oboedientialis - with the active power of man to realize himself, and with the passivity or malleability of the corporeal nature towards his will [14].

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At the opposite pole of Pelagianism [one nature], It is Gnosticism, in which the nature is absorbed by the grace [Sola gratia]. who the Letter evidently it underlies the heresy opposite to that rationalist Pelagio, namely that fideist Luther, which he admits but prevenient grace and operating, but not that consequent and cooperating. Pelagio exaggerates the merit, Luther nega. Luther, indeed, as is known, excludes rightly that grace can be earned by the son of Adam, but neglect the existence of the supernatural about, that depends on the work done in grace, who will cooperate with the grace and therefore deserve salvation and the heavenly reward, whereby salvation is conditioned by the performance of good works, done the grace. It's here, Pelagius, he's right.

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THE VARIOUS FUNCTIONS OF GRACE

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Excellent idea of ​​the God has pleased, On the subject of grace, to remember the distinction between healing grace and elevating grace - that is, between the grace that forgives sins and saves our humanity, tracing it back to innocence - and that grace even more free, for which man is elevated to a child of God, in the image of the Son, moved by the Holy Spirit. In fact, today the Christian and New Testament idea of ​​sonship is often trivialized and degraded, because of a fraternity Enlightenment of flavor, So, each man for the simple fact of being a man, He appears as "brother" and "son of God". This means confuse what is the evangelical call to universal salvation and to live the life of God's children in the Catholic Church, with false and unfounded supposition - that the anonymous Christianity ie Rahner [15] - that all men, perhaps unconsciously, are de facto children of God, in grace, invariably and irresistibly tending to salvation. The evidently contrasts with the teaching of Christ[16] and with the Catholic dogma that "not everyone is saved" [17], ie with the dogma of hell, which it is not a corrective punishment, but punitive, because the damn thing is forever and irrevocably in a position to have finally chosen to oppose God, which does not allow him - and even he wants - to repent and mend, finality, which are pursued by the corrective penis.

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This property of the infernal punishment is the reason of the conviction in 1998 by the Congregation for the Doctrine of the Faith of the thesis of Professor. Luigi Lombardi Vallauri, professor at the Catholic University of Milan, who maintained that the dogma of hell is an "unconstitutional" belief [in that] no act however serious it may deserve eternal punishment [and why] It is contrary to the most advanced principles of law, and specifically the right influenced by Christianity, a penalty which in no way blind to the re-education and rehabilitation of the offender '. Instead, in the false belief, supported by Rahner and others, that, however things, everyone is saved, It rises unduly, in essence, a simple one faculty belonging to all - to choose either for God or against God – a real choice for God by all. It lowers the incomparable dignity of the free gift of God, supernatural and free, whose contribution is conditioned by the free response of each, the size of the essential and necessary structure of human nature, common to all, saints and criminals. The message of salvation is no longer: "You can save by grace, if you obey the law of God ", but "you're all saved by grace alone and by faith alone, apart from works of faith ". Which then it is nothing but heresy of Luther.

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CRISTO, ONE SAVIOR OF THE WORLD

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The God has pleased proposes the fundamental Christian teaching about the nature, the ways and means of salvation, whereby we get the teaching obedience and salvation by uniting us to Christ, only Savior of the world[18] and then incorporating us into the Church, Body of Christ. The Letter reminds the fact that n ° 2

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"The Christian faith confession, that proclaims Jesus as the only Savior of the whole man and of all humanity [cf. At 4,12; Rom 3,23-24; 1 TM 2,4-5; Tit 2,11-15].

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This text is reunited with the dogma of the Council of Florence the 1442 [19], according to which, to save, It must belong to the Church. The Second Vatican Council, taking up the teaching of Blessed Pope Pius IX, made it clear that this membership is not necessarily that the visible Church, although it is within the ordinary plan of salvation, but that salvation - and then membership in the Church - it is also possible for those without fault and in good faith do not know the Gospel, and even for "those who, no fault of their own have not yet arrived at an explicit knowledge (express) of God" [20]. Because of this, these people are saved forever in the Church, but belonging to the invisible Church or belonging to the Church invisibly or unconsciously [21]. Here of course it excludes the interpretation of Rahner, according to which even atheists could be saved, as an implicit knowledge of God, however implicitly, it is still knowledge of God and is not atheism.

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In this sense, the God has pleased can state:

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"The place where we receive the salvation brought by Jesus is the Church, community of those who, We are having been incorporated into the new order of relations inaugurated by Christ, They may receive the fullness of the Spirit of Christ (cf. Rom 8,9). Understanding this salvific mediation of the Church is an essential help to overcome any tendency reductionist. The salvation that God offers us, indeed, You do not get with the only individual forces, as stated in the neo-Pelagianism, but through the relationships that arise from the incarnate Son of God and forming the communion of the Church […] Because the grace that Christ gives us is not, as claimed by the vision of neo-Gnostic, a merely inner salvation, but that introduces us in the concrete relationships that he himself lived, the Church is a visible community: in it we touch the flesh of Jesus, so singular in the poorest suffering brothers and. In short, the salvific mediation of the Church, "Universal sacrament of salvation", It assures us that the salvation does not consist in self-realization of the individual isolated, and even in his inner merger with the divine, but in incorporation in a communion of persons, that participates in the communion of the Trinity " [n. 12].

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The God has pleased implicitly reiterates its condemnation of the syncretistic Christology of Father Jacques Dupuis, pronounced in 2001 by the Congregation for the Doctrine of the Faith, according to which all religions are ways of salvation, so that everyone can choose the one they prefer [22], and implicitly condemns the idea of ​​Cardinal Carlo Maria Martini, according to which to save themselves you do not necessarily need the mediation of the Church, but just follow the inspiration of the Holy Spirit, or thesis Edward Schillebeeckx, for which a complete and perfect religion is the sum and the set of all religions [23].

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SALVATION OF THE SOUL AND BODY

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Very suitable It was also an idea to remember that the eternal salvation of man is concerned and soul and body. In fact Says God has pleased:

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"Salvation announces that faith is not just about our inner self, but our integral being. It is the whole person, indeed, in body and soul, that was created by God in his image and likeness, and it is called to live in communion with him " [n.7].

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It is the salvation of the whole man, in which the interests of the soul - the spiritual life - should prevail, for their decisive importance, of those of the body - physical life -, they also, however, essential for salvation. But if the interests of the body hinder those of the soul, Christian they must have ready to give to the first, knowing that in the future resurrection will be refunded what they love for Christ, that is, to save the soul, He has given up in this life. Invece Rahner, bad interpreting the biblical concept of the unity of the person psychophysics, He rejects the actual distinction between body and soul[24], dogma of the Fourth Lateran Council 1215 [25], charging it to "greek dualism" and intends the human individual as an indivisible whole, therefore rejects the dogma of the soul substantial body shape, defined by the Council of Viennes in 1312 [26], and it affirms that the soul is inseparable from the body, as well as two different ways of being and occurrence of a single subject they are not intended as were two parts of the same subject.

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The reduction Rahner's soul to the body or vice versa the absorption of the soul body produces so obvious and inevitable two opposite ethical, but that refer to each other because they both characterized by the fusion of the two terms: the first, Pelagianism materialistic, secularist and ground; the second, Gnosticism spiritualist, idealista, pantheistic absolute interiority. It happens then that Rahner does not conceive of death as the parting of the soul from the body and the soul survive the death of the body, for the soul, separated from the body, which it is in the grave, He continues to live alone after the death of the body, but for him the moment of death is the supreme moment of freedom, the whole man dies and rises again around the same time immersed in God. This means that Rahner rejects the dogma of the immortality defined by the Fifth Lateran Council in 1513 [27] and therefore does not allow for a time interval between eviterna the particular judgment and the universal, heresy condemned by the "Letter on Certain Questions Concerning eschatology" of the Congregation for the Doctrine of the Faith of 1979. At the same time, in this view, the body resting in the tomb is not intended to be resurrected, against the teaching of the Fourth Lateran Council 1215 [28], but it dissolves in the surrounding matter. The consequence is that the Gospel accounts about the empty tomb of the risen Christ cannot be adduced as proof of his resurrection., because the resurrection of Christ, per Rahner, It is not the fact that the body of Jesus had come back to life, but the fact that Christ's death "was greeted by God". Also Rahner, with his theory of immediate resurrection, denies the dogma of purgatory, defined by the Council of Trent [29]. In the end, the instant resurrection theory constitutes an attack on the dogma of the Assumption of the Blessed Virgin Mary into heaven, because by explicit declaration of Rahner, not only the Mater Dei, but every man's death has taken up.

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Very appropriate, therefore, are the concluding words of the Letter:

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"While he devoted himself with all his forces to evangelization, the Church continues to call for the definitive coming of the Savior, since "in hope we were saved" (Rom 8,24). The salvation of man is accomplished only when, after winning the last enemy, the death (cf. 1 Color 15,26), We participate fully in the glory of the risen Jesus, which will lead to the full our relationship with God, with the brothers and with all creation. The integral salvation, soul and body, It is the final destiny to which God calls all men " [n. 15].

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THE INEVITABLE CHOICE: O GOD FOR OR AGAINST GOD. ONE OF THE LACUNA it was God

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And we too, at this point, let's ask, by way of conclusion, granted that there is an observation. The very serious issue and timeless salvation can not be separated from the equally serious and urgent perdition. Well, It seems to see in the God has pleased, a serious gap: that of not treating, except for fleeting allusions and implicit allusions, this equally important and urgent issue, about which the heresies are spread, the reticence and false interpretations. It can not be talk about health without talking about the disease. You can not talk about life without speaking of death. You can not speak of the good without speaking evil. Of course, it is evident that those who accept Pelagianism and Gnosticism can not be saved. However it would not hurt to remember that it is heretical to believe that God does not punish. And this precisely because they do not understand the meaning and the reasons for the salvation, if you refuse that truth. It is thought that those who say that God's punishment does not appreciate his mercy. But the opposite is true. It 'impossible to understand what is salvation, without starting from the consideration of sin's punishment, starting with the original sin, to get to our personal sins and going through the painful expiation of sin, which occurs due to participation in the Cross of Christ.

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With regard to original sin, the God has pleased obviously excludes implicitly the argument that the story of Genesis, as supports for example, Cardinal Gianfranco Ravasi, It would be a mere myth "causative" to explain the existence of evil and sin and. At that point, one can understand that the gift that the Father gave us His Son's work of mercy, Why, as the prophet Isaiah says: "The chastisement of our peace was upon him" [Is 53,5]. Opera divine is the work that God works to transform the punishment for salvation. That's why the hymn of office Lodi Lent is sung: "Wrath of judgment, deliver or good Father ".

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God frees us, by means of the (C)roce reparation of Christ, miseries in which we have fallen and restores us in Baptism the loss of grace. The guilt of original sin, transmitted by generation to each man by the couple of our ancestors [30], It is deleted from Baptism, although it remains the lust, ie the inclination to sin, We must oppose and curb all your life with the ascetic works and practice of the Sacrament of Penance.

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Precise then God has pleased to n. 13:

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"Like this, cleansed from original sin and from every sin, we are called to a new life conformed to Christ [cf. Rom 6,4]».

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With become children of God, There is open the door of eternal salvation and the entrance, as members of the Church, in the kingdom of heaven. Of course, this is not to say that God may be punishing and merciful at the same time with the same person, which would be inconsistent, because severity and mercy are actually two virtues that are mutually exclusive. The severity inflicts a penalty; Mercy takes it. If there's one o'clock, there can be another. However sometimes they refer and mutually: the mercy that God used to Israel crossing the Red Sea, It was made possible by the severity which he used against the Egyptians.

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CONCLUSION

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You do not seem incongruous or risky to compare God has pleased at the Feeding of Dominic's Sheep of the Holy Pontiff Pius X. One might observe that they differ profoundly, because the second one is severe, while the former is forgiving. but yet, Beyond the changed historical climate, between the two documents there is a continuity: Pius X had to face the problem modernistic. The reigning pontiff had to take up the issue, because the modernism of the times of his predecessor Pius X, as Maritain said in 1966 [31], a "modest hayfever than the neo-modernist fever" of our day. From the time of Maritain fever shows no signs of decreasing, rather, is reached at temperatures which are likely to exceed the 40 degrees of heat. And then we remember that the Holy Pontiff Pius X called modernism of his time as the "sum of all heresies". From here we can get an idea of ​​modernism today. But the Pope Francis I unfortunately do not seem disturbed that much. It's not that you make account of what is going on, maybe, maybe he wants to avoid panic?

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We were in the middle of the Second Vatican Council who welcomed what was valid in the modernist instances, but it avoided the modernist errors, But then came the Church, in overbearing and decisively, during the post-conciliar season. The Second Vatican Council, upholding instances, he added what was missing in Feeding of Dominic's Sheep. But he never forgot the warnings, even more valid today than ever; but obviously the modernism of today is different from that of the time. At reigning Pope loom thus the following tasks:

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1. Maintain the achievements of the Council, carry them out and defend them; and correct some too optimistic trend or feel-good, as for example as reported to the n. 40 from the The joy and hope, which it indicates that the Church has only to communicate with the world, in a reciprocal relationship to equal the world-Church. And this trend, it is urgent to correct them all the false interpretations of the post-conciliar.

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2. Purify the modernists from Gnosticism, welcome their dynamic and progressive reformer, forbid them to exploit the Council.

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3. Purify Lefebvre from Pelagianism, approve and support their fidelity to tradition, persuade them to accept the Council.

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4. Making mediation between Lefebvre and modernists in order to mutual reconciliation, joining tradition and preservation with progress and renewal.

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It is a huge task, wanting abnormal. Ma, of altronde, inside the Sistine Chapel was the man Jorge Mario Bergoglio to answer the call to the sacred throne saying the election "I accept"And shortly after becoming Francis I. And for that affirmative "I accept», He must assume all responsibility before God and before men. E, certain heavy responsibilities, we do not assume or avoiding of providing clear and reliable answers, or saying it could be yes, but also wanting no, or you know ... I do not know, you do!

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We are before God the aroma of Christ among those who are being saved and those who are perishing [The Cor 2,15]

knowledge puffs, but love builds up [The Cor 8,1]

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From the island of Patmos, 13 March 2018

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NOTE

[1] See the case Nietzsche.

[2] the gospel of joy, n.222. Cf. my study The dependence of the idea of ​​the reality in the gospel of joy of Pope Francis, in PATH, Vatican Publishing House, 2014/2, pp.237-316.

[3] CF. Julius Meinville, Influence of the Jewish Gnosticism a Christian environment, by E. Innocent, Editions of the Sacred Fraternitas Aurigarum in Urbe, Rome 1898.

[4] CF. Frances A. Yates, Giordano Bruno and the Hermetic Tradition, Laterza Publishers, Bari 1992.

[5] Leon de Poncins, Freemasonry and the Vatican, Britons Publishing Company, London 1968.

[6] He spoke at length in his book E.Kurlander I mostri in Hitler, Mondadori Editore, Milan 2018.

[7] Introduction to Theosophy, Brothers Publishers Mouth,Torino 1911.

[8] J.Maritain rightly speaks of a "gnosis Hegelian", in Moral philosophy. historical and critical examination of the major systems, Morcelliana, Brescia 1971, c.IX.

[9] Anne Brenon, I Catari. History and destiny of true believers, Convivio-Nardini Publisher, Florence 1990; Free on two principles:, a neo-Manichaean Treaty thirteenth century, edited by A.Dondaine,ON, Historical Institute of the Dominican S.Sabina, Rome 1939.

[10] I Gnosticism, BE, Torino, 2002.

[11] The awakening of gnosis or become God, The third, Bari 1990.

[12] Editions du Cerf, Paris 2000.

[13] Cf my book The mystery of the Redemption, Editions ESD, Bologna 2004, pp. 318-329.

[14] Karl Rahner. The Second betrayed, Editions Faith&Culture, Verona 2009, c.V - Grace.

[15] Cf .my essay The root of the theoretical dottrna Rahner's anonymous Christianity, in Karl Rahner. A critical analysis, edited by S.Lanzetta, The Proceedings of 23-to give Florence 23 November 2007, organized by the Franciscans, Published By Cantagalli, Florence 2009, pp.51-71.

[16] The Letter He cites c.25, 31-46 Matteo's.

[17] Council of Quierzy 853 (Denz.623). CF. my book Hell esiste. The truth denied, Editions Faith&Culture, Verona 2010.

[18] CF. the declaration Christ the Lord of the CDF of 6 August 2000.

[19] Denz.1351

[20] The light, 16.

[21] CF. The explanation for this given by Maritain The Church of Christ. The person of the Church and its staff, Descleée Brewer, Used 1870, c.X, III.

[22] Notification "Later" of The 24 January 2001. CF. his Introduction to cristolgia, PIEMME 1993.

[23] Humanity. History of God, Queriniana, Brescia 1992, pp.219-220.

[24] On Rahner doctrine of the soul-body relationship, see my book quoted Karl Rahner, the Council betrayed, c. III.

[25] Denz.800.

[26] Denz.902.

[27] Denz.1440-1441.

[28] Denz.801.

[29] Denz.1820.

[30] Council of Trent, Denz.1512-1513.

[31] The peasant of the Garonne, Desclee de Brouwer, Used 1966, p.16.

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