– Sorrowful Mysteries of the Church –

IN VERITY I TELL YOU: IN FRONT OF THAT LADY OF CARDINAL GIANFRANCO RAVASI, THE ITALIAN STYLIST DONATELLA VERSACE IS AN AUTHENTIC MONUMENT FOR MALE VIRILITY

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One could attempt a defense by stating that even heterosexuals are narcissists, vain and exhibitionists like Cardinal Gianfranco Ravasi. It is true, but as any specialist in psychological science can explain, it is two completely different ways of manifesting narcissism, vanity and exhibitionism. It is in fact from the different ways of manifesting these three attributes that the personality of the homosexual and that of the heterosexual is recognized more than ever.

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Author
Ariel S. Levi di Gualdo

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for much less, Jesus Christ lashed the merchants in the inner courtyard of the Temple of Jerusalem. What would have happened if he had seen the actresses of ancient Judaea dressed with the insignia of the High Priest?

First of all a premise: if tomorrow the Ecclesiastical Authority addresses to me only one warning, I must remember that, to do so legitimately and in conformity with canon law, I must first declare the full legitimacy and opportunity of the action of Cardinal Gianfranco Ravasi, that at the exhibition The celestial bodies: fashion and Catholic imagination [cf. HERE, HERE], held in New York, allowed the display of sacred vestments taken from the historic sacristies of the Vatican City and belonged and worn by the Supreme Pontiffs. The symbols of our faith are thus finished mixed on a catwalk of half-naked women.

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It is certainly not my intention to refuse any warning from the legitimate ecclesiastical authority, to whom, before receiving the Sacrament of the Order, I freely promised a filial and devoted obedience. However, since the object of my criticism is the public behavior of a Cardinal, it is good to clarify that I can be warned, and later also condemned, only after the Ecclesiastical Authority has first declared legitimate and in conformity with the dignity and sacredness of the Holy Roman Church the act of Cardinal Gianfranco Ravasi, whom I criticized with a hardness proportionate to the action he performed. Otherwise, any provision against me will fall into that invalidity that would render it void, since it does not respect the provisions of the ecclesiastical laws [can. 1339-1340, can. 1341-1353, can. 1720-1728].

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the stylist Donatella Versace poses next to the tiara of the Blessed Pontius IX

Let’s start with a fact: Cardinal Gianfranco Ravasi is moved by a homosexual psychology. This does not mean ― it is clear ― that he has ever practiced homosexuality, no one can say this, because he alone can know him only in his conscience. Cardinal Gianfranco Ravasi belongs to the category of repressed homosexuals, those who have become accustomed to venting the impulses of their libido in another way. In fact, an ecclesiastical animated by a structurally homosexual psychology will sooner or later end up desecrating the faith itself, especially after the rise of the hierarchy, ending up falling into that delirium of omnipotence that leads him to think of being an untouchable to whom everything is allowed. And, in the psychology of the ecclesiastical homosexual, more or less repressed according to the different cases, the three elements that emerge are narcissism, vanity and ostentatious and unbridled exhibitionism.

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fashion show

Let’s start with a fact: Cardinal Gianfranco Ravasi is moved by a homosexual psychology. This does not mean ― it is clear ― that he has ever practiced homosexuality, no one can say this, because he alone can know him only in his conscience. Cardinal Gianfranco Ravasi belongs to the category of repressed homosexuals, those who have become accustomed to venting the impulses of their libido in another way. In fact, an ecclesiastical animated by a structurally homosexual psychology will sooner or later end up desecrating the faith itself, especially after the rise of the hierarchy, ending up falling into that delirium of omnipotence that leads him to think of being an untouchable to whom everything is allowed . And, in the psychology of the ecclesiastical homosexual, more or less repressed according to the different cases, the three elements that emerge are narcissism, vanity and ostentatious and unbridled exhibitionism.

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“holy” representation

Question: who, among our Ecclesiastical Authorities, before an independent team of specialists in clinical psychology, would be sure to affirm with full scientific certainty that Gianfranco Ravasi is not narcissistic, is not vain and is not an exhibitionist?

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Today the cleaning of the archives of the episcopal palaces, of those of the apostolic nunciatures and of the Holy See itself is very fashionable. Therefore, if in Milan they did not clean the archiepiscopal archive, there should always be a dossier in which the then archbishop, Cardinal Carlo Maria Martini, blocked the episcopal promotion of Gianfranco Ravasi, face already known to the general public for his presence in television. Another veto to this episcopal promotion was given by another Cardinal, the Cardinal Attilio Nicora, who was a companion in the seminary of Gianfranco Ravasi, ordained priest in 1966. Subsequently, a third Cardinal, the successor of Carlo Maria Martini on the Chair of Saint Ambrose, the Cardinal Dionigi Tettamanzi, has blocked for the second time this episcopal promotion [see the chronicle never denied HERE and HERE].

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show of the grotesque

The Cardinal Carlo Maria Martini, whose theology and ecclesiology can be widely discussed, was nevertheless a deeply virile man. So much so that in this figure, undoubtedly beautiful and hieratic, the human structure of the virile man was represented on which, therefore, the Jesuit, the priest and the bishop had been built. And saying “no” to the hypothesis that Gianfranco Ravasi was promoted to the bishop, Cardinal Carlo Maria Martini knew very well all the reasons that in the ecclesiastical world are never deepened too much. However, the fact remains that three cardinals, two of whom bishops of the then Ambrosian priest Gianfranco Ravasi and a third his former seminary companion, strongly opposed his episcopal promotion, blocking him twice. And of all this ― if some documents have not disappeared ― there remain trace both in the archives of the Archiepiscopal Curia of Milan and in that of the Congregation for Bishops.

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fashion show

The Cardinal Gianfranco Ravasi embodies that devastating homosexualism now widespread as an epidemic within the Church, which reaches its peak with the inevitable desecration; a desecration that has reached the point of extracting from the monumental sacristy of the Vatican City the sacred vestments belonging to the various Venerable Pontiffs, to bring them as choreographic accessories to an offensive parade, among young half-naked girls wearing the symbols of the sacred episcopal order.

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the crown of thorns of Jesus Christ reduced to a necklace under the head of an androgynous figure

The sacred vestments are part of what are known as “external accidents” and are called sacred because they are used for the celebration of the Sacred Mystery of the Eucharistic Sacrifice. These vestments, as Cardinal Gianfranco Ravasi should know, have been blessed with the appropriate blessings provided for by the blessing ritual. Every time they were worn, a prayer was recited on each piece. Just as I do today when I get dressed for Holy Mass, mentally reciting the prayer for each piece worn. Completely clothed with sacred garments, I recite the act of contrition, so that, although I am imperfect, sinner and unworthy of the Sacred Priestly Order received, I may celebrate the Eucharistic Sacrifice of Holy Mass in communion with the universal Church for edification and the salvation of the People of God.

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Who like me ― rightly never elected bishop and never created cardinal ―, lives the mysteries of faith in the sacred respect of their divine substance and also of those external events that contribute as such to the substance itself, including the sacred vestments, in what way accept these “bullshit” by cardinal Gianfranco Ravasi?

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Cardinal Timothy Dolan, did not raise any question, for the simple fact that he was also present, and posed smiling in photos with Donatella Versace

Why, the Cardinal Timothy Dolan, Metropolitan Archbishop of New York, in whose canonical jurisdiction this irreverent parade took place, did he not raise his voice to express disagreement and indignation, promptly sending a note of protest to the Holy See? But for the simple fact that he himself was present, and because he himself expressed himself ironically, as an eighteenth-century Irish drunk who had come to the New World to escape a penal colony. Jokingly, the cardinal replied to the journalists that the episcopal miter worn by the beautiful girl was hers and that he himself had lent it to the girl:

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“I gave the girl the episcopal miter, she gave it back to me this morning … she was very kind, my auxiliary bishops made fun of this story, but I told them:” Hey, you guys should not complain because in exchange for my courtesy, the singer has offered to make some confirmations “» [see the statements reported, HERE].

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For years and years I have spoken in vain and written of the great scourge of homosexualism within our Catholic clergy. In one of our private speeches, shortly before his death, Cardinal Carlo Caffara Told Me:

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«… this great wound has now assumed in the Church those which are in all respects the signs of a true epidemic».

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I answered these words saying:

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«Father Cardinal, as I have written several times: the problem is now dramatic and out of control: these subjects have created a powerful lobby capable of putting their men at the top of the Church, to determine ecclesiastical positions and careers. Today, from homosexual priests of the past, we have come to have homosexual bishops, because those who in the late sixties and early seventies were directing the pious gay brotherhood in the seminaries, today they have become bishops and, as soon as they reach this delicate role, they assume as collaborators similar subjects, and soon after, these subjects, we find them to manage the dioceses inside the episcopal palaces, in the apostolic nunciatures and in the dicasteries themselves of the Holy See.

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the exhibition and its various organizers

This powerful and unstoppable lobby, today more than ever, has proliferated the worst of these elements, placing them in the special affairs section of the Secretariat of State or taking them to the Pontifical Council for the new evangelization; and all this is due to what I defined in 2011 as a «universal gay flood unstoppable within the Church».

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In March 2013, however, the wind has changed, these subjects have abandoned the gold, silver and the solemn vestments from evening to morning, to cover themselves with the poor and poverty, but continuing as before and worse before, making great careers and entering into delicate positions, even if on them have been collected dossier containing news to say the least disturbing for each candidate for the episcopal dignity. And all those who yesterday had been excluded from the Episcopal elections especially for serious moral reasons, today are becoming bishops one after another; and all today carry the iron cross to the neck and the wooden pastoral stick in their hands, declaring on every occasion that «the poor are the Church’s priority».

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At those words, the good cardinal Carlo Caffarra gave me reason a thousand times, then, not even a month later, while I was preparing to return to Bologna on September 18, 2017 to visit him again, after having had a long conversation with him on September 5, the next day, late morning, he was hit by a heart attack and returned to the Father’s House.

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I would almost be tempted to say: better this way. Many other things have been spared, to him as to others, including this desecrating spectacle during which Donatella Versace, now rendered a monster disfigured by excessive abuse of plastic surgery, in front of Cardinal Gianfranco Ravasi, appears as an authentic monument to male virility.

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«Don’t let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction. He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God. Don’t you remember that when I was with you I used to tell you these things? And now you know what is holding him back, so that he may be revealed at the proper time. For the secret power of lawlessness is already at work; but the one who now holds it back will continue to do so till he is taken out of the way. And then the lawless one will be revealed, whom the Lord Jesus will overthrow with the breath of his mouth and destroy by the splendor of his coming. The coming of the lawless one will be in accordance with how Satan works. He will use all sorts of displays of power through signs and wonders that serve the lie, and all the ways that wickedness deceives those who are perishing. They perish because they refused to love the truth and so be saved. For this reason God sends thema powerful delusion so that they will believe the lie and so that all will be condemned who have not believed the truth but have delighted in wickedness» [St.Paul, II Thessalonians 2, 3-12].

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The Island of Patmos, 11 May 2018

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TO OPEN THE VIDEO CLICK ABOVE THE IMAGE…

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FEDERICO FELLINI IN HIS “ROMA” FILM (YEAR 1972), WAS ARRIVED VERY BEFORE THEM

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- Church news -

THE INSENSE PROPOSAL OF THE GERMAN BISHOPS AND THE REASON FOR WHICH ONLY THE CATHOLIC CAN BE ADMITTED TO THE EUCHARISTIC COMMUNION

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The hypothesis put forward by some bishops, that the Roman Pontiff may grant permission to Catholic ministers to give ordinarily, albeit only in some cases of mixed marriages, Communion to the non-Catholic party or to meet the desire of that party to receive Communion, it is an idea incompatible with what the Apostle says about the internal dispositions, moral and canonical necessary to receive Eucharistic Communion conveniently and fruitfully.

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Author
Giovanni Cavalcoli, o.p.

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St. Thomas Aquinas in the grip of an apoplectic stroke start

A few days ago a letter from Cardinal Willem Jacobus Eijk was released, Utrecht’s Arched, who explains why the Catholic Church cannot admit Protestants to Eucharistic Communion [Text of the letter WHO]. In this article I take up and develop the considerations of the Cardinal Primate of Holland starting from the conditions for accessing the Eucharistic Communion.

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Eucharistic communion it is the maximum expression and the main food of communion with the Church of the Catholic faithful, who is that Christian who, among all the other separated brothers, enjoys full and perfect communion with the Catholic Church. Access to Eucharistic Communion therefore presupposes that the faithful have made a sufficient spiritual journey of preparation and initiation into the Eucharistic mystery, which is that thanks to which the believer reaches the most intimate communion with God and with the Church possible on this earth. Those who wish to approach the Eucharistic Communion, therefore he must have a right faith in the Eucharistic mystery; he must know with certainty Who is He who wishes to receive in his heart. He must believe that under the species of bread and wine the substances of the body and blood of the Lord are hidden, thanks to the words of the consecration. The body and blood of the Lord are offered by the priest at Holy Mass, in sacrifice of impetration, of satisfaction and praise to the Father on behalf of the Church.

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The believer must know that in the Eucharist there is the total Christ, Head and mystical body, who is his Bride the Church. In the Eucharist, therefore all the good of the Church is contained, the source and culmination of his life, the foretaste and the pledge of future glory. All the mysteries of salvation are contained in the Eucharist, which it is therefore necessary to know and accept with faith, in order to achieve salvation. Of course, this mystery is so high and we are so low on this earth, that those of us can say that they feel truly worthy to receive the Eucharist? Because of this, before you receive it, we humbly proclaim, but hopefully: «O Lord, I am not worthy of You entering my house; but one word and I will be saved ". Thus the Eucharist is indeed a medicine, but it is above all what St. Augustine called the "food of the strong". In fact, it not only presupposes that the faithful are already in the grace of God, but it gives him a supplement of strength in the fight against sin and against Satan, under the patronage of Maria, type and model of the Church, Messianic and apocalyptic woman who alongside her Son, supports the Church in the fight against evil throughout history, until the final victory of the Parousia.

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Although we can never feel fully worthy to eat the body of the Lord, however, St. Paul distinguishes a worthy way from an unworthy way of assuming the Eucharist [cf. The Cor 11,28], dependent on our will and therefore in our power.

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San Tommaso Aquino, the Eucharistic Doctor, in commenting on the warnings that St. Paul gives in the above passage to those who wish to approach Communion, reminds us of the regrettable eventuality of one, who unworthily assumes the body of the Lord. This eventuality would occur in the case of one who assumed the Eucharist "not with a devoted mind" [1]. This "lack of devotion" [devotion] - explains Aquinas [2] - «it can be a mortal sin, accompanied by the contempt of the sacrament ". This unworthiness - notes St. Thomas [3] - can arise from the "will to access the Eucharist in a state of mortal sin, which however is not removed from penance. This happens thanks to contrition, which takes away the will to sin, with the intention of confessing and satisfying, as for the remission of guilt and eternal punishment " [4]. In this way, the penitent obtains "reconciliation with the members of the Church" [5]. But if the sinner does not accept the sacrament of penance and does not reconcile with the Catholic Church, what is the meaning of his access to Communion?

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St. Thomas specifies: «This sacrament is a spiritual nourishment. But he is not fed unless he is alive. And therefore it does not belong to sinners, who do not live in grace " [6]. Now, if - as Luther believes - the sacrament of penance and the works of penance are not necessary to be in grace, but the faith of being saved is enough, whereby the sinner remains in sin or obtains grace while remaining in sin [at the same time just and sinner], with which front he will dare to approach the unrepentant and unpurified Communion? Moreover, observes Aquinas, "The Eucharist is the sacrament of charity and ecclesial unity. But given that the sinner is devoid of charity and is deservedly separated from ecclesial unity, access to the sacrament, commits a falsity in signifying a charity that does not possess » [7]. The heretic and schismatic have or live separated from unity, effect of charity which builds and sanctifies the Church.

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THE PROTESTANTS MADE HIMSELF OF THE EUCHARIST

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visit of the Supreme Pontiff Francis I to the Anglican Community of Rome in February 2017

We must remember that Luther and Calvin's rebellion against the Church it destroyed some fundamental points of doctrine and practice, like the Eucharist and other closely related truths of faith, such as the primacy of the Roman Pontiff and the Magisterium of the Church, the priesthood, The holy Mass, the Sacred Tradition, the sacrament of penance, good works, the veracity of concupiscence, and measure, the value of natural reason and free will.

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So how would you like, from some parts, that these separated brothers and sisters can sincerely desire, legitimately and with full knowledge of the Communion or Communion can be given to them, when they do not believe at all or falsely in what it means and implies, and their separation from Rome was motivated precisely by the refusal of those points? Of course, some of them may be in good faith: but then it will not be for the Catholic minister to clarify things with them?

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Of course, in the meantime the priest distributes Communion during the Mass, it can happen, without him knowing, that a non-Catholic or a false Catholic appears. It will be in good faith? It will be in bad faith? What can the minister know about it? Therefore he can and must give Communion quietly, entrusting them to the mercy of God. The faithful will answer before God, if he is at fault. Unless someone who the priest knows with certainty that he despises the Eucharist appears; in which case he must have the ready wisdom to drive him away with all circumspection, firmness and charity. But such cases are extremely unlikely, especially if the priest is known for his zeal for the Eucharist.

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PASTORAL CAUTION OF THE CHURCH

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the Supreme Pontiff Francis I receives the “blessing” by the Primate of the Anglican Community. The invalidity of episcopal and therefore priestly ordinations administered by the Anglicans, it was declared by the Supreme Pontiff Leo XIII with his Apostolic Letter Lett Cares the 1896 as they lack apostolic succession [text WHO, Trad.. Italian WHO]. What a blessing he is therefore receiving, the Roman Pontiff?

The sacraments are means of salvation in which man and God work together, therefore in their administration the Church always takes these two factors into account; but in the evolution of times and in the variety of human situations, That, with pastoral prudence, depending on how you feel better, now it promotes human action more, now gives more space to divine grace. In fact, it knows that, if in the work of salvation the contribution of the human forces of the intellect of will is ordinarily necessary, sometimes, as for example in children or babies or in embryos, they are not yet able to practice. But since God wants everyone's salvation and salvation is a gift of grace, God disposes that these little beings, still unable to exercise reason, be saved only by the intervention of grace. However, since grace acts ordinarily through the sacrament, from here arose the use of the Church to baptize children.

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As for access to Communion, in the beginning of Christianity there was a long initiation, which ended with the declaration of the catechist that the catechumen, ordinarily adult, he was now fit to enter Communion. But Saint Pius, as is known, he wanted the faithful to be children, albeit always prepared, could be admitted to the divine banquet.

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VERY HIGH DIGNITY OF THE EUCHARISTIC COMMUNION

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the Supreme Pontiff Francis I in Lund, in Sweden, during the celebrations of the five hundred years of the so-called Luther's Reformation, next to one Archbishop covered with priestly vestments. This lady, conducive to abortion, euthanasia, genetic testing and marriage between same-sex couples, she is a declared lesbian, supporter of homosexualism and the theory of gender, as well as united in marriage with another woman

Communion is the summit and source of the whole life of the Church and the Catholic, source and summit of the Christian life, so who does not enjoy this fullness of communion, clearly he is in an interior condition which is disproportionate to the reception of the sacrament, that is, it lacks sufficient or suitable receptivity or availability to be able to conveniently assimilate a supernatural food, what is the Eucharistic bread, who, therefore, if he is hired with good dispositions, divinely nourishes the soul; but if these provisions are missing, and the subject still dares to take it, "Eat and drink" - as St. Paul says - "one's own condemnation" [The Cor 11, 29]. Indeed, communion with the Church is subject to different degrees of perfection, all of which are much higher, how much greater and more numerous are the elements of the Church which are made proper by the Christian. Thus it goes from a minimal degree, below which there is no visible communion, such as the condition of non-Christians or atheists, to a maximum degree, of a total communion, full and perfect, which is that of the Catholic. In between there are many intermediate degrees of imperfect and partial communion, more or less close to full communion, which are the degrees in which the separated brothers find themselves.

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Let us take two examples of these lower degrees of communion: Eastern dissidents, the so-called "orthodox", e and Lutherans. If we wanted to compare the Roman Church or the See of Peter to the center of an ideal circle, which represents the surface or area or space of the Christian being, or the surface or area of ​​the visible Church, we could say that concentric circles are given around the center, that gradually, starting from a circle of minimum extension, more and more amps follow one another until they constitute the maximum circumference, the furthest from the center, circumference that represents the fullness of all that the Church contains in its perfection and constitutes it in its firm essence, immutable and incorruptible, wanted and instituted by Christ, that essence and that integrity, that never, under the guidance of Peter and the Holy Spirit, can be deceived, altered, polluted, decreased, disintegrated, deducted, falsified or destroyed by the powers of hell. The said circumference represents the extreme boundary of the visible Church. Who is beyond this border, it would be entirely outside the visible Church, although, if he is honest and in good faith, it could belong to the invisible Church or - which is the same - to belong invisibly and unconsciously to the visible Church. Or the image of concentric circles could represent the different degrees of belonging to the Church in another way. The minimum circle, as close to the center, that is, to the See of Peter, it would represent the fullness of ecclesial communion. Ma, as we move on to circles increasingly wide and far from the center, we would have the decreasing degrees of lesser belonging, proper to separate brothers, until, reached the maximum circle, we would have the minimum membership, beyond which one is outside the visible Church.

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EUCHARISTIC COMMUNION IS CONNECTED TO FULL MEMBERSHIP TO THE CHURCH

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the Supreme Pontiff Francis I receives in audience a group of so-called bishop Lutheran from Finland

Now, by the same will of the Lord, full membership in the Church requires a series of requirements and conditions, missing even one of them, nobody can be in full communion, so he can't be saved, for the fact that salvation is obtained by accepting all the truths of faith and all the means of salvation, just as a living organism lives only if all the vital organs work in it. Which does not prevent divine mercy from saving even those who, without fault, if they were not to say at a lower level of communion, but even totally outside the visible boundaries of the Church, up to those who, as the Council says [The light, 16], had not even come to an explicit knowledge of God, which, however it does not mean atheism, as Rahner erroneously believes, for what sense does it make that an atheist consciously and voluntarily desires heaven, which consists in the vision of God?

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As has already been pointed out, the question of Communion to Protestants is very different from that of the Orthodox, although in both cases there is a lack of full communion with the Church in the separated brother under the guidance of the Roman Pontiff, guarantor of the unity of the Church, communion that gives meaning, authenticity and meaning to the Eucharistic Communion, which in turn builds this unity, Eucharistic communion which is therefore precisely the sacrament of unity and charity towards God and with our brothers and sisters, as we saw in St. Thomas Aquinas. So if the Orthodox Churches have preserved the element of apostolicity and therefore the Seven Sacraments, unfortunately, the Protestant communities rejected and lost it and thereby abolished the sacraments or at least, although they continue to speak of "sacrament" for Baptism and for the Supper, they have lost their authentic meaning, for for them the sacrament does not produce the grace which is signified by the sacramental formula, but this simply merely announces that grace is already present.

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Other sacraments, like Baptism and Marriage, they do not represent ecclesial unity as much as the Eucharist represents it. Because of this, the Church has no difficulty in recognizing the Baptism given by the Protestants or the Orthodox. Similarly, there is a liturgical-canonical legislation relating to mixed marriages. Ecumenical activity encompasses vast sectors of dogmatics and morals, which are Christian values ​​common to Catholics and non-Catholics. But the persistent presence of heresies in the doctrines of the separated brothers still prevents the Communication in the sacred, which requires the total integrity of the faith, because by its essence, represents the maximum expression of this integrity, lacking which, put this communicatio it would be fiction, desecration and sacrilege.

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The same brothers separated serious and honest they are the first to reject such a play, since they were born and were characterized precisely by the clear and conscious refusal of those conditions which make the practice of Eucharistic Communion possible. Because of this, Canon Law, when he grants Communion in special cases to the "willing" non-Catholic, comes to say that he can receive it only in so far, at least implicitly or intentionally, he wants to become a Catholic.

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A SENSE PROPOSAL

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the Supreme Pontiff Francis I, visiting the Evangelical Community of Rome in November 2015, offers a glass as a gift

The hypothesis put forward by some bishops, that the Pope may grant permission to Catholic ministers to give ordinarily, albeit only in some cases of mixed marriages, Communion to the non-Catholic party or to meet the desire of that party to receive Communion, it is an idea incompatible with what the Apostle says about the internal dispositions, moral and canonical necessary to receive Eucharistic Communion in a convenient and fruitful way. Dad, as universal Pastor of the Church, he certainly has the power to legislate and regulate the exercise of the Eucharistic cult, but always within the context of the intangible divine right. Christ, indeed, giving Peter the power to "tie and untie" [Mt 16, 19], granted him ample discretion and considerable legislative power regarding the particular and changing ways of administering the Sacrament of the Eucharist, according to circumstances of time, of place and people; but of course always in the context of nature, conditions, the essential and unchangeable purposes and prerequisites of the administration and reception of the Sacrament itself. Which means that the Pope exercises this power as universal Pastor of the Catholic Church and therefore towards all and only the Catholic faithful. Obviously it does not exercise jurisdictional power over those Christians who, for different reasons, in various forms or degrees, in the past they have escaped this pastoral and juridical guide or because of schisms or heresies, even if this does not prevent him from establishing ecumenical agreements or establishing special agreements with brothers separated for particular circumstances, pastoral opportunities or needs, and precisely also within the administration of the Eucharist, without, however, this should not cause scandal or prejudice to respect for the sacrament and the faith that justifies its existence.

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The reasons that are put forward for the granting of Communion to non-Catholics they are completely inconsistent and pretentious. In fact, we would like to invoke the ecclesial practice of mercy and hospitality. Now, it must be said that these virtues, though so precious in themselves, in this case they have nothing to do with it and instead it is necessary to invoke the virtues of discernment and prudence, which enable the minister to verify whether the applicant is "well disposed", as canon law states [Can. 844 § 3].

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THE PROVISIONS OF CANONIC LAW

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the Supreme Pontiff Francis I visiting the Lutheran Community of Turin in June 2015, receives a free copy of the Bible translated by Martin Luther

To about, Canon Law states that "Catholic ministers licitly administer the sacrament of the Eucharist to members of the Eastern Churches, if they ask for it spontaneously and are well disposed; this also applies to members of other Churches, which, in the judgment of the Apostolic See, relative to the sacrament in question, they are in the same condition as the aforementioned Eastern Churches " [Can. 844 § 3]. Again read the Law: "If there is danger of death or if, the diocesan Bishop or the Episcopal Conference, urgesse other grave necessity, Catholic ministers lawfully administer the sacrament of the Eucharist to other Christians as well, who have no full communion with the Catholic Church, who cannot access the minister of their own community and ask for it spontaneously, provided they manifest the Catholic faith about this sacrament and are well disposed " [Can. 844 § 4].

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What does "well disposed" mean? It is equivalent to saying, as St. Paul warns, "In a worthy way" [The Cor 11, 27]. Which means, first of all knowing how to "recognize the body of the Lord" [The Cor 11,29], that is, knowing how to see, with the eye of faith, that the consecrated host looks like bread, but it is not: It is the body of the Lord. But also Paul says that, one must "have examined himself" [v. 28], that is, to have verified that we are in God's grace, convinced of all truths of faith, guilt-free, animated by charity, in communion with the Church and the Pope, eager for holiness. Now, not all of these conditions are present in separate brothers.

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From the Canons of Law, however, it appears that the exclusion of separate brothers by Communion it is not to be understood in an absolute way. In particularly serious and urgent cases, if I'm well disposed, that is, if they accept the Catholic faith, they can receive Communion. But this is equivalent to saying: "If they convert to Catholicism", since it is clear that if instead they conscientiously and voluntarily conserve the heretical or schismatic elements which are incompatible with the Communion, which requires full communion with the Catholic Church, they cannot be in communion with God.

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AN UNPROPRIATE ATTITUDE

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… but finally the truth is realized, large and authentic MYSTERY OF FAITH: the pedicure ritual to the Ladies at the Mass of the Lord's Supper, when the universal Church remembers the institution of the Eucharist and the ministerial priesthood during Holy Week

The desire of the Protestants to receive the Eucharist, it does not seem dictated by authentically spiritual motivations, because otherwise they would accompany that desire with that of converting to Catholicism, in which only the Eucharist can be understood and lived; but it seems dictated by the purely psychological need not to feel discriminated against by Catholics, from a purely emotional need to share and feel welcomed, and from a confusing and easy-going idea of ​​ecumenism, which is made up only of a pleasant enjoyment of life together, apart from matters relating to the true and false in faith.

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The Christian dynamic of a mixed marriage it is certainly delicate and requires prudent and comprehensive pastoral attention. The couple are called to live intensely the common Christian values ​​that have remained in Catholics and Protestants. As the Second Vatican Council prescribes in Reintegratio [n.3], the Catholic part performs a guiding function towards the fullness of belonging to the Catholic Church, in full respect of the values ​​of Protestantism. Eucharistic Communion is a goal for the Protestant side, but which must be achieved by fulfilling the necessary conditions, which require full entry into the Catholic Church.

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Varazze, 10 May 2018

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NOTE

[1] Commentary on I Cor 11, 27-29, in You do the Pauli Lectura, vol.I, reading 7, n.689, Marietti, Torino 1953, p.363.

[2] Ibid.

[3] Ibid.

[4] Ibid., pp.363-364.

[5] Ibid.

[6] Ibid.

[7] Ibid.

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TRANSUBSTANTIATION ON THE POPE FRANCIS CONFIRMED THE TRADITION

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The reigning Pope, with the words "so that Jesus may be in the bread and in the wine" he means that Christ comes in the bread and in the wine, not to stand beside him or enter into him, like sugar in coffee, as Luther believed, but transustanziarlo, ie to change it in his body, so that taking Communion does not mean eating bread, even in the presence of Christ, ma eat the body of Christ.

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Author
Giovanni Cavalcoli, o.p.

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His Holiness Francis I during a Eucharistic celebration

The audience the 7 March last [cf. WHO] the Holy Father treated the Eucharistic Prayer of the Holy Mass e, referring to the Eucharistic consecration formula pronounced by the celebrant, He has had the following words:

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"Invoke the Spirit because it is, and in the bread and wine there is Jesus. The action of the Holy Spirit and the effectiveness of Christ's very words uttered by the priest, make really present, under the species of bread and wine, his Body and his Blood ".

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The Pope's words at first they might seem to make sense Lutheran, namely that the real presence of the body of Christ in the Eucharist is to be understood, as Luther believed, as the presence of Jesus in the bread. In the event to, in Luther, with the consecration of the bread is not changed, that is transubstantiated into the Body of Christ, but the bread remains bread, and there is only the presence of Christ in the bread, even after invoking the outpouring of the Holy Spirit.

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the Supreme Pontiff Francis I, Eucharistic celebration

You must open a parenthesis to clarify that in dogmatic theology, specifically in dogmatic sacramental, with the term transubstantiation [from Latin, trans-substantiatio], It indicates the conversion of the bread into the substance of Christ's body, the substance of the wine, the substance of the Blood of Christ. This term refers to the passage of a substance into another. During the celebration of the Eucharistic Sacrifice, Although the species of bread and wine remain unchanged in their color and flavor - and these are shown in the philosophical and theological language as so-called “damn external” —, the substance, namely the substantial element, persist despite appearances “accidental” the bread and wine are transformed into the Body and Blood of Christ, really present, living and true, in body, soul and divinity.

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Dad, with words "So that Jesus may be in the bread and in the wine" means that Christ comes in the bread and in the wine, not to stand beside him or enter into him, like sugar in coffee, as Luther believed, but transustanziarlo, ie to change it in his body, so take Communion does not mean eating bread, even in the presence of Christ, but eating the body of Christ.

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the Supreme Pontiff Francis I, Eucharistic celebration

In fact, the Council of Trent He explained that the truth of the real Eucharistic presence supposed, after the words of the Eucharistic Prayer containing the so-called formula consecratory, the bread is no longer bread, but the body of Christ [see WHO], how accurate immediately after the Pontiff. This means that the Catholic and the Lutheran explanation of the real presence is not, as he believes Andrea Grillo [see WHO], Two possible explanations both legitimate, the fact - which is both dogma of faith - the Real Presence, because they are mutually exclusive according to the principle of non-contradiction, whereby, if true one o'clock, It can not be true the other, in conclusion: both can not be simultaneously true.

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For here it is not subjective opinions or appearances or diversity of viewpoints, as claimed by Andrea Grillo. No. There is more at stake objective truth, It must apply to everyone and are entitled to the consent of all and that reflects the reality as it is in itself; It is so universal truth, one for all and valid for all.

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Luther says in fact that the Bread remains bread. The Church says instead: bread is no longer bread. Luther says Christ is in the bread. The church, instead, as reported by the Pope says that the bread is no longer bread, but the body of Christ. Now, if true one o'clock proposition, the other is necessarily false. Unless we distinguish the more so since no. But the Council of Trent told us what is the real one. So, Lutheran is false.

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the Supreme Pontiff Francis I, Eucharistic celebration

Luther, in explaining the words of Christ «this is my body», He interprets them as if Christ would say something other than what it actually says. It's time to justify the assumption. It is known to dell'impanazione theory or consubstantiation: Christ is not under the species some bread transubstantiated into the Body of Christ, but Christ is in the bread and with the bread. So, on the table there is only the body of Christ, but there are the bread and the body of Christ. Non a substance, the body of Christ, but due: the bread and the body.

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Luther changes the words of Christ. Rather than «this is my body», She makes him: «I am in this bread». It is clearly seen that Luther unfortunately refuses the distinction between substance and accidents, which serves as usefully to accept the dogma of transubstantiation and then to interpret correctly the words of the Lord, in particular the «this» [in Greek this, in Latin hoc].

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The Lutheran thesis of Christ It empties into the bread of his own and original meaning of the Eucharistic Mystery; says nothing, that does not correspond to what is the general presence of Christ in all things. According to Luther, the Last Supper, Jesus would not have said anything special or new compared to what the apostles already knew. By eating the bread consecrated by Christ, they do not eat the body of Christ, but simply a bread in which Christ was present, as well as He is present in the hearts of good men and all creatures in the universe.

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the Supreme Pontiff Francis I, Eucharistic celebration

So that 'hoc It is no bread, but it is not the body until Christ did not finish pronouncing the words of consecration. In the moment in which pronounced that 'hoc, She was happening transubstantiation. It happened in the course of speaking of our Lord and because of his words. Likewise it happens over pronounce the words of consecration by the priest while ruling.

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The Holy Father recalls then rightly and appropriately that the body of the Lord is hidden under the «species» some bread. What does it mean «species»? We must not think of the "species" in the biological sense or logic. The word, from the Latin species, in this case it means "appearance", "Semblance". One thing may have the appearance of another, so this conceals itself, its essence or its substance under that aspect. For instance, at Pentecost the Holy Spirit appeared in the aspect of tongues of fire [cf. At 2, 4-11], the baptism of Christ under the appearance of a dove [cf. Mt 3, 13-17].

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But we must be careful here what the Church meant by the word species. It not intended to refer to an appearance or semblance deceptive, purely subjective, as it could be a dream, hallucination or an optical illusion. It is not that the consecrated host you look bianca, small round, because it really is. It is really, certainly and objectively. The senses retain their veracity, it is not vain appearances; It remains sensitive truths. The host is really white, small round. This is the meaning of the sentence of the Fathers: the host seems Bread, but it is not bread: It is the body of the Lord. And saying "it seems" - as the Church will explain later - the Fathers intend: really grasp the species, even if the substance of the Body of Christ is hidden and is seen only with the eyes of faith.

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Wanting to use a prudent reserve Kant's concept of phenomenon, we could say that the He sees the believer in the consecrated Bread phenomenon, but he does not see the what in see, that does not see the bread. But he knows that thing in itself, ie the substance of the bread, there is not, but in its place is the body of Christ. It certainly will not be Kant, simple philosopher, to give this assurance, but obviously it is faith. However Kant, with the concept of thing in itself, as Aristotle with the concept of substance, It can help us to distinguish what in the host capture the senses by what means the intellect.

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The disadvantage of Kant compared to Aristotle is that while for Aristotle the substance - in Greek οὐσία, ousia — it is intelligible and conceptualizable, ie you can know and express the essence, Kant, instead, the thing itself exists, it is designed [dal greco provided], but it is not known; therefore it can not be conceptualized, because for Kant the speculative concept only captures the phenomenon, for which the substance, Kant, It can not be a given ontological, but it is only empirical or at most is a requirement logic of predication. It is evident then that, with a similar concept of substance, Kant one can not speak of transubstantiation.

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It must be said then that the Kantian duality phenomenon-what itself on the one hand it helps to understand the effect of transubstantiation, but another is misleading. It helps, as such duality tells appearance at the sense - the phenomenon - the sensible qualities which suppose a thing in itself unattainable by the way, but only by the intellect [provided]. The phenomenon, so, It is not pure appearance [Schein], but event [apparition] sensible, objective, some of the real and true.

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the Supreme Pontiff Francis I, Eucharistic celebration

But this duality, for another towards, It does not help, because it implies a thing in itself, is certain real [res = thing in itself] and independent of the subject, but unknowable in itself, which is a phenomenon; but the phenomenon intellect offers its own object, that is not the thing itself.

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Now the Eucharistic species refer yes to a thing in itself, but for the believer it is not unknowable or indefinable, because it is the Body of the Lord. If we want, we could say that is unknowable to pure reason, but not to faith. One simple reason as that of the non-believer, It would be convinced that behind the appearances of bread there is nothing but bread. The rest, it is normal for the reason to know the invisible and impalpable substance by means of the visible external accidents and palpable.

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the Supreme Pontiff Francis I, Eucharistic celebration

It is only faith which tells us that behind the accidents of the bread is not bread but the body of Christ. Support, therefore, that after the consecration the bread remains bread, as supported by the presence of Christ, means ultimately not believe in the words of the Lord. Which means that faith alone saves admitting transubstantiation.

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By remaining instead under the Kantian but we know that under the phenomenon is the thing itself, that might suggest the substance. Senonché, But as we said, for Kant the thing itself but is actually subsisting, indeed very certain and absolute, separate and independent from the intellect; ma, as is known, It is unknowable and indeterminable - is the "thing", not things - but for him the substance, multipliable and determined, only category intellect priori, that applies only to classify the phenomena and for which the intellect has need of an absolute subject and fixed below the becoming. Moreover, what the Church calls in the case of the Eucharist species, It corresponds to what in metaphysical and even in common parlance is called accident, additional properties ontological essence of things, necessary or contingent, Oh lost inamissibile, corrupting or perfective, invariably present in all material and spiritual realities created. The accident may fall under the direction as in the intellect. It concerns what the thing or of a reality appears to us immediately, so to speak to the surface, and emanating from within or from the bottom, or "heart" of the thing, said "substance", which is that for which a finite being there by himself and in himself, what in logic is the subject preaching, who speaks and the people talk about and to whom is attributed the predicate, that may be either substantive or accidental. But not predicated of accident except sostanzializzandolo. It is known as the "subject", through the use of the greek word ὑποκείμενον [ypokèimenon], which makes use of Aristotle and which literally means “stay under”; term then transposed in Latin - Under-iecto — to signify that it underlies or supports accidents.

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Substance and accidents

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the Supreme Pontiff Francis I, Eucharistic celebration

The substance [2] is the full body as subsisting and acting according to its essence or specific nature [second substance] an individual [substance before]. The substance can be natural or artificial, the artifact, work of art or technique. That nature is created by God and is formed from a single substantial form, for example the shape of the chemical substance and the soul of the living. That is the artificial product of man and it is a set or ordered composed of parts of different substances. The host is an artificial substance.

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Need profound and essential intellect It is to know the substance of things, beyond the accidents maybe fleeting and ephemeral, object of the senses. The substance is what in the entity and in the real there is more consistent, more important, more appealing to the intellect, who only, and not the way, He knows how to capture the substance. Of course, for precise and above all historical and concrete knowledge, it is also necessary to know the accidents, especially those essential and excessive strains. Instead, in scientific knowledge, interested to know where the universal, learn the essential and fundamental, to the accidental knowledge it is of little interest. We know the substance by means of accidents, because the substance is learned in its accidents.

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The substance of the bread is bread. But it is clear that when you say the "bread", He means the bread with its accidents. However, the substance of the bread is really distinct from its accidents, even if the substance is normally with its accidents and these are inherent to their substance. The substance can not be, normally, without its accidents.

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In transubstantiation, so, the substance of the bread does not remain alone, It is not canceled, as indeed the Tridentine dogma teaches [3] "It is totally converted into the substance of the body of Christ". Only this substance the body of Christ has its accidents, it must be understood not in terms of the substance of the body of Christ resurrected and ascended to heaven, if only it has its accidents - that is, his glorious body that takes forever etched on it the signs of the passion -, but it's, for the divine power, pure substance free from accidents [substantially].

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Master and Keeper of the faith in the chair

Because of this, the body of Christ in this way the substance in the Blessed Sacrament is independent from the place, space and time, and can therefore be present in all the tabernacles of the world until the end of the world. Indeed, place, time and space are accidents of substance. As for the Eucharistic accidents of bread and wine, is to remember that God Almighty, creator of the substance and accidents, It causes that they exist without their substance, being sustained by Him. And this is precisely what happens in the Eucharist.

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Since in the Blessed Sacrament remain the eucharistic accidents, and these accidents within a short time or for various reasons are corrupted, the act of corruption, It is less than the actual presence, why are not the accidents of bread and wine, under which there is the real presence.

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The moment of consecration Mass thus occur as three miracles, that only the eyes of faith can see: first, transubstantiation; second, God supports the Eucharistic accidents deprived of their substance; third, God dispenses from the possession of the proper accidents of the body substance of the Risen Christ under the Eucharistic species.

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That's why the Body and Blood of Christ, actually present after the Eucharistic Prayer in soul, body and divinity, People of God acclaims: Mystery of Faith! Announcing the death of Christ and proclaiming his resurrection, until he comes.

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Varazze, 28 April 2018

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NOTE

[1] Synopsis dogmatic special, Desclée, Romae-Tornacii Paris, 1908, volume II, p.339.

[2] Two masterly treatises on the notion of metaphysical substance: Tomas Tyn, o.p, Metaphysics of substance. Participation and analogy entis, Editions Faith&Culture, Verona 2009; M.-D.Philippe,ON, L 'êthree. Search a first philosophy,Who are you, Paris 1972.

[3] Denz.1642.

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PRAYER OF POPE JOHN PAUL II
FOR ITALY

–

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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.

«You will know the truth and the truth will set you free» [GV 8,32],
but bring, spread and defend the truth not only of
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with your offers through the secure Paypal system:

or you can use the bank account:
They were IT 08 (J) 02008 32974 001436620930
in this case, send us an email warning, because the bank
It does not provide your email and we could not send you a
thanks [ isoladipatmos@gmail.com ]

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Dear Readers,

as our loyal know, The Island of Patmos it has management costs that it has always supported with your offers.

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.

To those who might intend to offer their valuable support for our apostolic work, we propose to make a monthly subscription in favor of The Island of Patmos, even for a few Euros, using the convenient and safe system PayPal

God reward you.

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