No. of Pope Francis The admission of homosexuals in seminaries? the drama of the moral decay of the clergy arises from the lack of proper training, so then we end up finding ourselves with an army of queers and checchine, dive and divine within the ecclesiastical body

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THE NO OF POPE FRANCIS I ADMISSION OF HOMOSEXUAL IN SEMINARS? THE TRAGEDY OF MORAL DECLINE OF CLERGY IS BORN THE LACK OF ADEQUATE TRAINING, It IS SO THEN that we end up finding ourselves COL WITH AN ARMY CHECKS E CHECCHINE, DIVE E DIVINE INSIDE THE BODY ECCLESIASTICUS

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The recommended not to admit a gay seminary, as recently did the Pope Francis I, it is only the end of an at present impossible job to do, without first going to hit with iron and fire certain cardinal bishops and powerful. contrarily, say to the bishops of Italy gathered in plenary session that we must not admit to the seminary and also people who are just suspected of homosexual tendencies, would be like going to scratch with a teaspoon the tip of the iceberg.

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

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… Tuscan and Roman, in the mystery of the Redemption they are subject to a very special treatment, indeed, regardless of their good works, simply because Tuscan and why Roman, that is, as marked by a stain that is added to the original sin, They must be strictly two thousand years of purgatory [in the picture: poster of the famous satirical newspaper Tuscan The Vernacoliere Livorno]

In the distant year 1935, Pope Pius XI issued a farsighted encyclical on Catholic Priesthood [Back to the Catholic Priesthood, see text WHO], which he warns of those forms of devastating shallowness and lack of accountability on the part of bishops and trainers. In this regard it indicates how we should shy away "the false mercy that would become real cruelty to the Church", and "about the young man himself". For this purpose, in the section devoted to "The choice of candidates', writes the Pope:

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"But all this magnificent effort for the education of pupils of the sanctuary would benefit little if it was not the choice of the candidates accurate, for which they are built and administered Seminars. In this choice all must work together, those in charge of training the clergy: Superiors, the spiritual directors, the Confessors, each in the manner and within their limits of his office, as with every effort must cultivate divine vocation and corroborate, so with no less zeal must divert and remove for a time via, that is not their, those young people who are seen lacking the necessary ability and are therefore expected not able to bear worthily and decently priestly ministry. And although it is much better that this elimination will face from the beginning, because in these things the wait and wait is both a serious mistake and a serious damage, But whatever the cause of the delay, you must correct the error when it warns, no human consideration, without the false mercy that would become a real cruelty, not only for the Church, which would give a minister or inept or unworthy, but also to the young man himself who, pushed so above a false way, It could be exposed to be a stumbling block to himself and others, with the danger of eternal ruin. Neither it will be difficult watchful and expert eye of the person chairing the Seminar, of those who follow and lovingly studied one by one the young people entrusted to him and their inclinations, not be difficult, we say, check whether someone is or is not a true priestly vocation " [supra, text of the Encyclical, WHO].

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The facts scandalous rise in several countries of the world of which more and more is news, about sins committed by clerics devoted to the practice of homosexuality, or to sexual harassment ranging from ephebophilia until horrendous crime of pedophilia, They encourage us to ask ourselves what are the causes of such an abhorrent phenomenon against nature.

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The existence of concubinage among the clergy It is a phenomenon that runs through the whole history of the Church, up to the present day, but in this case, however, we speak of an act In addition to nature. A problem, that's double life and more or less occasional reports or sometimes even stable with women, that hit the church hierarchy up to the highest levels. Known best historical level is the case of a Supreme Pontiff concubinage, Alexander VI, aka Rodrigo Borgia. But, as we said just now, In this case, however, it is at stake what is sexual intercourse natural physiologically, undoubtedly sinful, ma In addition to nature. Concerning Alexander VI's good to clarify that in addition to black legends created first by the Lutherans in the sixteenth century, later those designed around a table and then spread by the anti-clerical affiliated to the nascent Freemasonry in the eighteenth century, are also many extraordinary documents, because beyond his undeniable personal moral conduct, This Pope was necessary a true defender of the deposit of credit, not by chance, the bubble How in principio the 1499 and the bubble Eternal Shepherd the 1500 with which proclaimed the Holy Year, giving them precise instructions to penitentiaries to purchase the jubilee indulgence, They should be read on his knees and with tears in his eyes.

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However, what is hard to understand it may occur as the commission of a sin as serious as that of sodomy, against that clerical celibacy or chastity that is supposed to have been desired, wanted, and finally decided promised solemnly and publicly with the commitment of compliance to the death, all freely and knowingly by psychologically healthy people who have received a healthy and regular priestly and religious formation, after being carefully screened and tested by superiors responsible for training.

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To this picture disheartening It has to add the question that arises, and even more dramatic on the quality of trainers, teachers and educators of these people, in the first place of the bishops, the superiors and vigilant about the good education of their priests, as well as the competence and virtue of teachers and educators responsible for their education.

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It must be held, as we have repeatedly found on our Patmos Island, that the deep roots of these sexual sins can not be derived from having received a bad education and bad, not based on the directives of the Magisterium of the Church and the true masters, but of heretical ideas, or otherwise of ideas condemned by the Church, which they include the objectives a false concept of God, of man, of faith, of grace, of the law, of sin, of the Redemption, of the church, of the Sacraments, priesthood and episcopacy, as it happens for example in the theology of Karl Rahner.

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Another disturbing fact, in this affair, It is the inappropriate or reckless attitude of the bishops, or reluctant or minimize or cover the misdeeds or take ineffective measures. But it gets worse: when a body is flooded with metastases and "oncologists" - ie the bishops and trainers to the priestly and religious life -, instead bombard cancer cells with chemotherapy protect diseased cells to damage healthy ones, It ends with the emergence in the upright minds that imperative of conscience under which you are forced to advise aspirants to the priesthood and religious life does not enter at all in many seminaries and novitiates. And of this we are witnesses, in our own way also protagonists in our capacity as confessors and spiritual directors. Indeed, precisely in the exercise of these delicate ministries, we were repeatedly forced to advise young people profoundly healthy and animated by genuine vocations not to enter certain institutions, many of them reduced to authentic havens for homosexuals; or by homosexuals themselves managed directly or indirectly affected, therefore protected on the outside by the large, devastating and powerful lobby of clerics influenced by homosexual tendencies or a homosexual psychology - the so-called gay friendly —, on account of which we are witnessing an ever-expanding omosessualizzazione the Catholic clergy.

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To about, seem blatant and dictated by severe light the collective resignation of the entire Chilean episcopate as a result of yet another scandal in Chile. Commendable was the letter in which the bishops expressed repentance, willingness to correct and thanks to Pope Francis I for the paternal attention he has given to the story. However, though it should be noted that a bishop can give up the bishop's throne because aware of serious faults or because he feels sure their supervening inability to continue to conveniently carry out his office. The same Supreme Pontiff Benedict XVI, with this in mind, He has made a waiver to the Chair of Peter. But, that an entire episcopacy formed by 34 bishops - although they felt their involvement in the widespread scandal which lasted for many years -, comes the unprecedented serious decision to resign as, with a compactness that knows what forced, as it might be in union protests or in a factory committee, more than witnessing an act of repentance, It gives evidence of a damaging wave of his episcopal dignity, to draw to itself the world's attention. To solve the problem, in fact quite different from similar fanfare. The real and more serious charge should have come forward, not hiding in the pile of resigning, and take responsibility.

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The real educational solution is that the bishop, before admitting a candidate to training for the priesthood, truly and seriously verify that it is available in a generous dose of the male hormone testosterone with its male psychology that goes with it, because the man - or if you prefer the healthy male -, It is the first and basic prerequisite to begin to form a candidate ahead of the ministerial priesthood. Eliminations all, the bishop should give serious training and carry out a diligent supervision of the seminary and the priesthood, in order for the candidate to Holy Orders is protected and defended from the unhealthy ideas and cultivated sound doctrine, clarifies well the very high value of the priestly and episcopal vocation and they fall in love with all your heart, with ardent desire for perfection and holiness and to be totally at the service of souls and of the Church. The priest truly convinced and in love with his vocation and mission is all and only took the things above, not those of this land. It is moved by the Spirit, It has no time to meet the desires of the flesh.

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The true pastoral solution It involves the education of the will and emotions, and the strengthening of attachment to the good, the stimulation of hatred for sin, the will to reform and correct itself. If the Blessed Apostle Paul says that love "bears" [The Cor 13,7], He is referring to the delicacy of the father who does not throw his son fed to ridicule, I do not want to humiliate, but at the same time it wants to correct. Because a father who knows if necessary recall, reprove, threaten and punish, exercising in this way true love. If not, it falls into that dangerous false mercy stigmatized by Pius XI in his encyclical dedicated to the priesthood and formation for the priesthood.

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The charity and mercy, I am definitely ready to cover it where it is possible, useful, lawful and proper; where there is excusable or patience, but certainly not in the sense of covering or hiding the sin that may not be corrected and punished. True love and true mercy must not cover up the evil, but reveal to the proper authorities and to the sinner himself. God does not cover the sins of those leaving, as he thought Martin Luther, but it covers them for mercy waiting to remove.

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Mercy does not suppose the reduction of the blame on pain. There is not only the wounded soul, but there is also that feritrice; there is not only the sinner to be treated with due Mercy, because even the person seriously tarnished by sin deserves at least the same dose of mercy given to the sinner offender. You have to have compassion for those who can not make it, But not for those who do not want to commit because no way seeks to make it. This is prompted to correct themselves and commit, otherwise mercy, after being emptied of its true meaning mystagogical, becomes connivance and complicity, if not worse: with the false mercy covers the sinner and punishes those who have shown the dangerous offensive and Infectious his sin, reaching up to hit the healthy cell to protect the tumor cells and enter the bloodstream body of the Church and ecclesiastical.

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In our considerations on this issue scabrous, we must add that on the basis of the analyzes and observations that we are doing and now regularly publishing for some years, both regarding the conduct is wrong and dangerous ideas about some of the clergy and bishops, in front of all these facts it is inevitably arisen in us a terrible suspicion, certainly not without theological and legal basis, though not always accompanied by specific tests, so we concluded that in many cases the sacred orders of these priests and these bishops, based on a false idea of ​​the priesthood and falsante, are not only illegal but also invalid. In this regard, we published two studies in the past for our page Theologica which can be found in the archive of The Island of Patmos [see WHO e WHO]. Two studies which incidentally put at the disposal of the Congregation for the Doctrine of the Faith, the Congregation for Divine Worship and the Discipline of the Sacraments and the Congregation for the Clergy, so those responsible to examine certain questions, would sift.

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The moral loss, giving rise to the phenomenon of widespread sexual disorder among priests until reaching even to the crime of pedophilia, It is in turn caused by the concept of human action rahneriano, that is not based on the acceptance of the essential purposes of human nature, because he does not accept either the idea of ​​a fixed and objective human nature, whose happiness depends on obedience to an immutable and inviolable natural law established by the Creator; but according to him, man and each of us, It is free to determine how he likes the concrete contours and then the act of his own nature and existence. From this it follows that in the sexual field the individual subject is free to choose their orientation is not based on a purpose of sexual activity inherent in the nature, regardless of the subject, but based on the research of sexual pleasure, obtained by means created by the subject itself, variables such as from subject to subject and they all lawful, They enjoy them as long as the subject. Thus there is no longer a universal rule to distinguish a good deed from sin. So I can not say that this commits a sin of sodomy, of ephebophilia or worse than pedophilia, but that his act is simply different from mine, an act that I must not convict, but understand and respect. All this has led to a concept abhorrent and evil of so-called Church “cozy” e “includente” that internally it houses all the so-called “diversity”, after having diminished sin and changed the name to sin, calling it just "diversity" to be accepted and to be valued, be it as a heresy of the sexual disorders.

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When it gives space to a similar moral, The jeremiads for widespread homosexuality among the clergy are of little value, to follow along with the cases of ephebophilia and pedophilia among priests registered. It is indeed, almost entirely, of scandals that could have been avoided. And their inevitable explosion were then profuse crocodile tears from those who up till then had covered and protected the proponents of certain conduct, but now they tear their clothes in public, sobbing, "do not know" or "we would never have imagined". Needless to say, doing so is just gross hypocrisy, yield further serious by the fact that not infrequently, this army of episcopal and priestly mourners, often it did not even limited to cover in a determined and stubborn certain immoral, because they often have done worse: repeatedly hit, ostracized and marginalized the few priests who with determination and courage have denounced certain situations before the outbreak of the public scandal. In this regard the Father Ariel S. Levi Gualdo would have much to say to the church authorities, which repeatedly, always at your own risk, reported situations that should have been taken to cut short time and so decided, rather than leaving them to ferment and then explode, with the resulting public crying of the same ecclesiastical authorities who despite having been informed well and on time, far from making something subsequently responded to various interviewers: "we did not know", "I never could have imagined", "Ecclesiastical authority, or a diocesan bishop, can not have it all under control ' …

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So how much further do we have to go? in reaping the bitter fruits of rahnerismo? What is yet to happen because the Roman Pontiff will decide on a reform of priestly formation in accordance with the directives of Vatican II? The Council and its reforms do not in fact provide for the rahnerismo, but a wise return to St. Thomas Aquinas, as the same Council's Decree on Priestly Formation Oct:

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"To fully illustrate how much more can the mysteries of salvation, the students may learn to deepen them by means of speculation, St. Thomas having to master " [n. 16, text WHO].

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While the Declaration on Christian Education Education, he claims:

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"By investigating very carefully the new questions posed by age and research that evolves, will seize more clearly how faith and reason meet each other in the only truth in the footsteps of the doctors of the Church, especially St. Thomas Aquinas " [n. 10, text WHO].

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It is therefore necessary that the educator being educated to make available the means of grace, propose the example of Santi, give himself an example of virtue, educate him in the study of Scripture, to prayer, to intimate union with Christ the High Priest, to communion with the Church and with the Roman Pontiff, the works of fraternal charity and mercy.

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We must honestly acknowledge that in these fifty years in which they should have been put in place these wise directives, the Council was mocked by their rahneriani that they consider sequencers, but in reality they have first given life to the para-council, then, in the post-conciliar season, to their council staff; but it's about, as we have repeatedly explained, a council never celebrated by the Church Fathers. So it happened that instead of the conciliar reform, It rose a modernism that is worse than the time of the Holy Pontiff Pius X.

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We must therefore do it all again and return to the directives of Vatican II, otherwise things will get progressively worse and worse in this season irreversible decline. For as long ago wrote the Father Ariel S. Levi Gualdo on our pages Theologica: "The moral crisis of clergy was established upstream from a deep doctrinal crisis, that this moral crisis was the Great Mother giving birth ' [see articles, WHO, WHO].

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The Pope Francis I, talking behind closed doors to the Bishops of Italy meeting in plenary session in 21 al 23 May, He advised them not to accept candidates for the priesthood who show homosexual tendencies clear. Well, with all due respect and deep reverence for the Successor of Peter, we can not help but smile with loving pain of these words, that once again denote an inability to grasp the extent of the problem and then go to the root of the same serious problem. Indeed, the solution, It is not to avoid the army's admission of homosexuals that they continue to be allowed in seminaries and novitiates in spite of repeated warnings and various documents published by dicasteries of the Holy See over the past decade [please refer to this Instruction 2005, WHO, and to this article WHO]; the problem is solved by displacing the bishops belonging to lobby gay ecclesiastical which are in fact tireless patron of gay priests, as well as incubators of new gay priests.

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The Supreme Pontiff, so talking, it is not perhaps realize that denying admission to the seminary a homosexual, it is only the final act, or so to say the tip of 'iceberg? To solve the problem must first be neutralized all those bishops and those members of the Roman Curia who belong to lobby gay and protect it in every way, especially to the detriment of good priests and good vocations.

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To close this speech, in itself and in itself long and complex, leave the Holiness of Our Lord Pope Francis Augustus's a question on which to meditate, namely the following: Most Holy Father, but there're just never realized that in the Vatican City and its Departments, removed those healthy men, overtime and trust that are the members of the Pontifical Gendarmerie, and also those of the Pontifical Swiss Guard, among many lay employees, most of them worthy fathers and mothers, there is also a considerable number of young men employed directly in your home at different places of employment only because they are boys several of your prelates? How is it possible not to notice what? Because it is so obvious, in the space of this small sovereign state occupying just one square kilometer of land.

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Therefore, The recommended not to admit a gay seminary, it is only the end of an at present impossible job to do, if first you do not go to strike with fire and sword certain cardinal bishops and powerful. contrarily, say to the bishops of Italy gathered at the meeting that we should not admit to the seminary and also people who are just suspected of homosexual tendencies, would be like going to scratch with a teaspoon the tip of the iceberg.

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From the island of Patmos, 27 May 2018 – Holy Trinity

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time ago, our Brother Priest sent us the video publicly put online by the likeable joker resumed in the video itself. These videos were accompanied by the following message: "I hope that it is a secular, because unfortunately it resembles a lot to many of our priests, so I would not want to be one of our, like … one more among many!».

penalty Question: many priests and faithful devotees, but especially, how many Ecclesiastical Authority can in good conscience say that he had never encountered in our secular and regular clergy of similar topic to this nice joker, which however, priests, unfortunately they are for real? However, if the tip is continuing undeterred to scratch with a teaspoon of a iceberg …

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It cutest Colonel Gaddafi or the Cardinal Kasper that offends the Eucharist and approves the heresies of Luther?

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COLONEL QADHAFI OR CARDINAL KASPER, WHO OFFENDS THE EUCHARIST AND APPROVES LUTHER'S HERESIES, IS MORE NICE?

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The issue of the permission of the Communion to the Protestant is actually the responsibility of Canon Law, but the material is constrained by dogmatic sacramentaria and ecclesiology, while the Cardinal Walter Kasper unfortunately does not take account of these constraints of no small importance, ending with the heresies endorse Lutheran.

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Author
Giovanni Cavalcoli, o.p.

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PDF print format article

 

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Colonel Muammar Gaddafi [1942 – 2011] Libyan leader

The Agency Press Vatican Insider It shows an interview conducted by Andrea Tornielli to Cardinal Walter Kasper on the question of legality of the Eucharistic Communion to Lutheran [see interview, WHO]. At issue is not the interviewer, but the interviewee. Therefore, who stigmatizes Andrea Tornielli, as it is happening, commits a grave error. It would be like blaming Oriana Fallaci to have interviewed Colonel Gaddafi in 1979, in a memorable interview he remained in the history of journalism. Fallaci, only he made their work [See text, WHO]. Or as I said a moment ago the Father Ariel S. Levi di Gualdo: "It would be as if I, He called before his death at the bedside of a serial killer, I refused to confess'. Then, which of the two, Cardinal Kasper and Colonel Gaddafi, be more sympathetic and less dangerous, This is not something that concerns for any reason this article. Let's assign the sympathy prize to Readers, since today, more than ever, the grotesque imagination really seems to come to power.

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We have already motivated in our other writings the teaching and directives of the Church on this delicate theme of the Eucharist and its administration, that, as Saint John Paul II says in the encyclical Church of the Eucharist the 1993: "It recapitulates the heart of the mystery of the Church" [n.1]; the Eucharist, "edifies the Church" [(c). (II)] and it is "the culmination of all the sacraments in perfecting our communion with God the Father through the compliance with the Only Begotten Son of the Holy Spirit" [n. 34].

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It is the principle generator and propeller, the summit and summit of the Church's life, in itself and in individual believers, the raison d'etre of its existence, that gives form to its essence. It is the bond of love that unites Christ to his bride, is the food of the Mystical Body of Christ.

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It creates unity in diversity; obedience in freedom, charity in truth. It combines the brothers among themselves and with God; It joins the shepherds of the flock; It joins the flock to Peter and Peter to Christ. It contains all the mysteries of faith, all the treasure of the gifts of the Spirit, across the source and the strength of the virtues and the secrets of sanctity. It pushes constantly to progress and reform; gives the fervor of charity; He holds firm in perseverance and fidelity. It is a foretaste of future glory and pledge of eternal life. It should be taken with devotion, right intention, sincere faith and integrates, full ecclesial communion, with his own Bishop and with the Supreme Pontiff [Church of the Eucharist, n.39], the consciousness prepared and purified from sin.

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Cardinal Kasper says that the granting of permission to Lutheran Communion is contained both in the Decree Bond of Vatican II, or in two encyclicals of St. John Paul II. Now, if we read these documents, we will notice that they are in compliance with the directives of Canon Law [Can. 844 § 3-4], I quoted and commented in my previous article.

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As for the Council document, it reads as:

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"This communicatio It is mainly governed by two principles: express the unity of the Church; the sharing in the means of grace '.

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I note that there are two principles in tension between them, therefore, must be carefully linked: the first is concerned with the Communion with the Church; the second looks after the salvation of the believer. The first is closer to the outer hole; The second one, the internal forum. The first is accentuated justice; in the second, mercy.

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In this subject, as noted by the Canon Law, It works the pastoral authority of the Episcopal Conference or the individual diocesan Bishop. The fact exact Decree:

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"About the concrete course of action, having regard to all the circumstances of time, of place, of people, be decided by local episcopal authority of the place ".

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The law grants the Church go meet the demands of our separated brethren only in cases of serious urgency. It is not at all part of the case that the applicant is the non-Catholic spouse. Indeed, the situation of the Lutheran in danger of death, spouse or non-spouse, provided for by Law, It is incomparable with that of the Lutheran spouse in good health. The first, as it is supposed, It is going to have to give an account to God of his life, while it is assumed that the second time and has way to educate and correct on the Eucharist and mend the previous conduct of Lutheran.

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Cardinal Kasper quotes the texts of the two encyclicals of John Paul II and says:

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«To be one [1995] e Church of the Eucharist [2003] They have formulated a more advanced position may be the rule of interpretation of the fee in full harmony with the Second Vatican Council. In the first of two encyclicals of St. John Paul II, to the number 24 [1] let's read: "It is a source of joy to note that Catholic ministers are able, in certain particular cases, administer the sacraments of the Eucharist, of Penance, Anointing of the Sick to Christians who are not in full communion with the Catholic Church, but who greatly desire to receive, ask them freely, and manifest the faith which the Catholic Church professes with regard to these sacraments ".

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While in the second encyclical of the same Pontiff, to the number 45, let's read: "If it is never legitimate to concelebrate in the absence of full communion, It does not happen the same respect administration of the Eucharist, under special circumstances, to individual persons belonging to Churches or Ecclesial Communities not in full communion with the Catholic Church. In this case, indeed, the goal is to meet a grave spiritual need for the eternal salvation of an individual believer ".

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And the Cardinal says:

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"The two encyclicals insist much on the accession of the Protestant to Catholic doctrine on the Eucharist, ie on manifesting "the faith which the Catholic Church confesses, to quote Pope John Paul II. This seems very important, because the sacraments are sacraments of faith. For a true Lutheran, which is based on confessions, the real presence of Christ in the Eucharist is obvious […] Sure you can not apply for a Protestant than you normally takes a Catholic. Just believe: "This is (East) the body of Christ, given for you ". On this Luther also he insisted strongly. The most developed doctrines about transubstantiation or consubstantiation, Also a faithful Catholic "normal" does not know…».

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Refutation of the Cardinal Kasper errors

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The Cardinal comes at a frightening air pocket, indeed, if "you can not take from a Protestant as it normally takes to be a Catholic", then we must say frankly to this Protestant who can not go to Communion. Then, the plane, even plummets:

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"Just believe: "This is (East) the body of Christ, given for you ". On this Luther also he insisted strongly. The most developed doctrines about transubstantiation or consubstantiation, Also a faithful Catholic "normal" does not know ".

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But believe what? A Catholic who knows and accepts the dogma of transubstantiation is not a Catholic "normal", but is ignorant Catholic, urgently needs to be educated, lest he fall into heresy and not he happens, as St. Paul warns, unworthily to eat the Lord's body, ie not to recognize and then to "eat his own condemnation" [The Cor 11,29]. Anyhow, if you like Cardinal says, Protestant truly believe the words "this is the Lord's body", pronounced by the priest at Mass, it will mean that believes in transubstantiation. And if we believe, He can not continue to maintain the Lutheran faith, should say: "There is the Lord" in this bread. But it will mean that he converted to Catholicism.

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Then adds Cardinal Kasper:

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"If these people, in a context quite secularized, They are true believers who believe and are united in the same baptism and thus are part of the one Church of Christ (though not in full communion), and they are also linked in the sacrament of marriage and the union representing the mystery of Christ and his Church and living, They are together with their children, a house church. It is normal to feel the intimate desire to also share the Eucharist. If they also share the Catholic eucharistic faith, what prevents? [cf. Acts of the Apostles 7, 37; 10,47]».

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The texts of St. Paul do not need at all to the thesis of Cardinal, because they deal with other matters. Instead, we know how demanding the ecclesiology and the sacraments of the Blessed Apostle Paul, that does not ignore the lower grades or imperfect of ecclesial communion that are proper to the catechumens, but when it comes to Eucharistic Communion it requires full ecclesial communion, as it can be seen from the same term "Communion".

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Paul is ecumenism teacher for his extraordinary openness of mind, for his respect for diversity and the values ​​of the greek-Roman culture, for the sense of universality of the Gospel message, and for its understanding for the lower forms and for the weaknesses of human spirituality, for his ability to dialogue with everyone and everywhere seize the positive by leading to Christ.

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Paul's ecumenism is not, however, play a sull'equivoco, a silence on the error instead of correcting it; is not an idling inconclusive, one to always be on the threshold of the Church without ever encourage his brother to enter inside of of the sanctuary, but instead is a genuine mutual reconciliation factor in Christ and in the Church under the guidance of Peter, It is always a free call to conversion and to accept the fullness of truth, It is a powerful and warm invitation to experience in depth the mystery of Christ and his Church.

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With regards to the Pope to Bishops to "find a common solution», says Cardinal Kasper:

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"I think that the Pope gave a very wise answer. He has remained in complete harmony with the idea of ​​collegiality of the Church. But he also pointed out that on the fundamental issues not just a majority of the legal canonically, It needs unanimity ".

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Dad, in urging the bishops to come to a "possible consensus", It can certainly neither have understood that may grant communion in the sense understood by Cardinal Kasper, which would imply a desecration of the Eucharist, nor can it understood that must reach agreement by a simple majority vote, how they would interpret other, ready to accuse the Pope of irresponsibility, not to know how to evaluate the seriousness of the issue and the political mentality, but certainly it implies that the agreement should be based on Scripture, on Tradition, on Canon Law.

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It is conceivable that the discussion of Bishops on this topic emerge a proposal to the Pope to change the current provisions on the canon law, but of course always in consonance with the imperative requirements of the divine right, for which he can not be lawful to treat a brother who is not in full communion with the Church, nor is it intended to be so, like one, or he may be lawful to pretend to be in full communion with the Church, that he actually refuses, unless he intends to or want to become a Catholic, as it is understood in the case of the Protestant Communion in danger of death.

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He continued Cardinal Kasper:

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"I think the admonition of the Apostle Paul, examine themselves to see if you can eat and drink from the altar [1 Color 11,26]: an indication that it is not only Protestants but also for Catholics. Initial applications are the same: I really believe in the Eucharistic mystery and my way of life is in tune with what is celebrated and which is present in the Eucharist?».

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Cardinal Kasper does not realize the difference that exists here between the Catholic and Protestant. Indeed, while the Catholic can certainly make a sacrilegious Communion, if you approach the Eucharist in a state of mortal sin and without the necessary provisions, Lutheran is devoid of the necessary provisions as Lutheran, whereby, except in cases of good faith, if not remedied in advance by removing these bad provisions, but it keeps them knowingly and willingly, It can not be guilty of profaning the body and blood of the Lord, and so far more serious Catholic, that accepts the dogma of the Eucharist with all the truths of faith and moral values ​​that are connected and is in full communion with the Church, although with the Catholic sacrilege bad compromises that communion and thus needs fixing. However, unlike the Protestant, which remains in a partial fellowship, Catholic least knows what to do to recover the cracked communion and it is supposed to do it.

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Even Cardinal Kasper:

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"If a Protestant participating in the Eucharistic celebration, listens to what we say in the Eucharistic Prayer. We must ask ourselves: can at the end of the doxology truly answer with the whole assembly: “Amen, I think yes. "also we will feel that we name the name of the Pope and the bishop, which means that we celebrate in communion with him. You must ask: "I really want this fellowship?ˮ ».

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Is a Protestant, truly, sincerely, not pretend, a Mass ago and he believes all those things, It should rather ask if he has not abandoned Lutheranism to become a Catholic. In this case he is certainly ready, willing and permitted to receive Communion, after entering into communion with the Catholic faith.

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Adds Cardinal Kasper:

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"I met many Protestants who have more esteem and often even more love for current Popes than they have some Catholic critics and skeptics".

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Unfortunately, it is estimating that many Protestants have for the present Pope It has nothing to do with the acceptance of the primacy of the Pope, infallible Master of the Doctrine of the Faith, possessor of the "keys sums", Supreme liturgist, Keeper and Dispenser of heavenly mysteries and sacraments of salvation and Moderator of the Divine Liturgy, but it is motivated by purely human interests, ie from the simple fact that Pope Francis does not correct them in their mistakes and urges them to convert to the Catholic Church. But if they read these Protestants what Luther said Pope Leo X or St. Pius V and Blessed Pius IX and Leo XIII and St. Pius X, I think that would change opinion on the papacy.

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The other part, it is true that some Catholic, too attached to the past and rebels in Vatican Council II, a bad example of behavior towards the Pope. But there are also those who turn to the Pope, with respect that is due, legitimate criticism, precisely in order to help in leading the Church, which it is the People of God, Guided by the Spirit, collegially, flock and shepherds, Under Peter and Peter.

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We conclude these considerazioni noting that the spouse's desire to receive Communion Lutheran must be taken seriously, but it must be carefully examined, to ensure it is not dictated by psychological emotions, yes human sympathy, by need empathic sharing, by imitation instinct, the need to be approved, by a desire not to feel left out or make themselves attractive, from fiction with ulterior motives and things like that.

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The subject must be started gradually and methodically, with an appropriate catechesis, the experience of the sublime Mystery, so that they are removed, as indicated by 'Bond [n. 3], all those "obstacles" that Luther stepped, with its false reform, the worthy consuming of the Eucharistic bread.

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Indeed, the desire to receive Communion while remaining Lutheran It makes no sense and is an inconsistent attitude not to say schizophrenic and that has nothing to do with ecumenism. The shortage Lutheran ecclesiology, indeed, It consists precisely in the absence of the most noble and supernatural factors of the ecclesial reality, which I am precisely the sacraments, among which the most sacred and the most divine of all is precisely the Eucharist, introduced by the sacrament of Penance, and then rise to the celebration of the Mass in full communion with the Church and the Pope.

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If, therefore, a Lutheran approach sincerely wants to Communion, this must be the proven and clear sign that he wants to recover all those elements of the Church and all those elements of faith that Luther had destroyed and which are the prerequisite to the reception of the Eucharist; in other words, It will be a sign that wants to be Catholic. And bless God for this divine inspiration!

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The fundamental error of the theology of Cardinal Kasper

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The whole argument of Cardinal Kasper rests on a serious flaw the epistemological character, I have shown in my essay to be published and dedicated to the epistemology of Cardinal Kasper. The light of this vice is given by the following words:

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"Of course, always apply the theological principles, but their practical application is not made in one deductive and mechanical way. If we did, It would be the heresy of gnosticism, It is rightly denounced by the current Pope ».

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It is the method of rational deduction is speculative and moral, that Cardinal Kasper is not based on the objectivity of reality and truth, but the "modern principle of subjectivity", ie on cogito Cartesian "for which man becomes conscious of his autonomy and freedom as if it makes the starting point, and measurement means for a whole conception of reality " [cf. Jesus the Christ, Queriniana Publishing, 1981, pag. 253]. As a consequence, continued Cardinal Kasper:

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"A God who is now thought within the horizon of subjectivity can no longer be understood as the Supreme Being, perfect and immutable ", so we need a "de-substantialization the concept of God '.

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Therefore, per Kasper, as Hegel, l'It will be identified with becoming, God becomes, move, and it identifies with the story: the Absolute is not on the story, but in history, according to the title of one of his studies on Schelling [2]. Hence the mutability of human nature and the moral law, as already he denounced St. Pius X in his encyclical Feeding of Dominic's Sheep.

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Now the cogito Cartesian contains in itself, as it has been shown by studies Fabro and Maritain, the principle of idealism and Hegelian pantheism, as results from careful observation of the history of philosophy, and the explicit refer to Descartes idealists and pantheist. Which means that the cogito already it contains in nuce the principle of Absolute Knowledge Hegel, which it is precisely the most elaborate form of modern Gnosticism.

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If there is someone to blame so today of Gnosticism, these is Cardinal Kasper and not at the logical deduction mechanism, applying moral principles in particular cases. The ecclesiastical positive law admits exceptions, but not the natural moral law, except in the case of epic, where exactly it is not an exception, but to suspend the application of an inferior law in the name of the application of a higher law. Instead the divine law never admits even the epic.

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The issue of the permission of the Communion to the Protestant It is effectively the expertise of Canon Law, but the material is constrained by dogmatic sacramentaria and ecclesiology, while the Cardinal Walter Kasper unfortunately does not take account of these constraints of no small importance, ending with the heresies endorse Lutheran.

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O Holy Night, in which Christ is, the memory of his passion is remembered, the mind is filled with grace, and a pledge of future glory is given to us, [Antiphon di San Tommaso d'Aquino]

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Varazze (Italy), 14 May 2018

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NOTE

[1] In reality, if you go to 24 of ' To be one It is a different text. The 24 instead it is quoted by St. John Paul II # 46 dell 'Church of the Eucharist.

[2] The Absolute in history last Schelling's philosophy, Jaca Book, Milan 1986.

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Who is more sympathetic: the Colonel Gaddafi, or the Cardinal Kasper who insult the Eucharist and approves Luther’s heresies?

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WHO IS MORE SYMPATHETIC: THE COLONEL GADDAFI, OR THE CARDINAL KASPER WHO INSULT THE EUCHARIST AND APPROVES LUTHER’S HERESIES?

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The question of the authorization of Communion to the Protestants is in reality responsibility of canon law, but the question is however linked to dogmatics and ecclesiology, while Cardinal Kasper, unfortunately, does not take these constraints into account and thus ends up approving the Lutheran heresies.

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Author
Giovanni Cavalcoli, o.p.

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PDF article print format

 

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Colonel Gaddafi [1942-2011] leader of Libya

The Vatican Insider news agency reports an interview by dr. Andrea Tornielli to Cardinal Walter Kasper on the question of the legitimacy of Eucharistic communion for Lutherans [see interview, HERE]. In question it is not the interviewer, but the interviewee. Therefore, those who stigmatize Andrea Tornielli, as is happening, makes a serious mistake. It would be like accusing Oriana Fallaci of having interviewed Colonel Gaddafi in 1979, in a memorable interview contained today in the history of journalism. The mrs. Fallacy, he only did his job [see text, HERE]. Or as Father Ariel S. Levi Gualdo Told Me: “It would be like I was called to the bedside of a dying serial killer, and I refuse to hear his confession!” In any case, establishing who among the two, Cardinal Kasper and Colonel Gaddafi, is more amiable and less dangerous, is not a problem linked to this article. We leave it to the jury’s readers to award the sympathy prize to Cardinal Kasper or Colonel Gheddafi, because today, more than ever, the imagination of the grotesque seems to have really taken power.

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We have already motivated in our other articles the teaching and directives of the Church on this delicate theme of the sacrament of the Eucharist and of its administration, which, as Saint John Paul II says in the encyclical Church of the Eucharist of 1993: «summarizes the core of the mystery of the Church» [n. 1]; the Eucharist «builds the Church» [(c). (II)] and is «the culmination of all the sacraments in bringing to perfection communion with God the Father through conformity with the Only Begotten Son through the work of the Holy Spirit» [n. 34].

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The Cardinal Kasper claims that the granting of the permission of the Communion to the Lutherans is contained both in the Decree Bond of the Second Vatican Council, and in two encyclicals of St. John Paul II. Now, if we read these documents, we will notice that they conform to the dictate of Canon Law [Can. 844 § 3-4], which I quoted and commented on in a previous article of mine.

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As for the conciliar document, it reads as follows:

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«This communication is governed above all by two principles: to express the unity of the Church, to participate in the means of grace”. These are two principles in tension among themselves, which therefore must be prudently connected: the first concerns communion with the Church; the second is the salvation of the believer. The first is more attentive to the external forum; the second, at the internal forum. In the first case justice is stressed, in the second case the mercy».

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In this regard, as canon law underlines, the pastoral authority of the Episcopal Conference or of the individual diocesan bishop operates. In fact, the decree states:

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«Regarding the concrete way of acting, having regard to all the circumstances of time, place and people, prudently decide the episcopal authority of the place».

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The law guarantees the Church to meet the requests of separated brothers only in cases of serious urgency. The case that the applicant is the non-Catholic spouse is not at all contemplated. In fact, the situation of the Lutheran in danger of death, spouse or non-spouse, provided by law, is incomparable with that of the Lutheran spouse not in danger of death but in good physical health. The first, as it is supposed, is about to account to God for his life, while it is supposed that the latter has time and way to educate himself and correct himself on the sacrament of the Eucharist and to repent of his previous Lutheran conduct.

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He Cardinal Kasper quotes the texts of the two encyclicals of John Paul II and says:

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«To be one [1995] and Church of the Eucharist [2003] formulated a more advanced position which may be the interpretative norm of the canon in full harmony with the Second Vatican Council».

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In the first of the two encyclicals of St. John Paul II, the number 24 we read:

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«It is a source of joy to remember that Catholic ministers can, in special cases, administer the sacraments of the Eucharist, of Penance, of the anointing of the sick to other Christians. that they are not in full communion with the Catholic Church, but who ardently desire to receive them, to ask them freely and to show the faith that the Catholic Church confesses in these sacraments».

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While in the second Encyclical of the same Pontiff, at n. 45, we read:

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«If concelebration is not legitimate in the absence of full communion, the same does not happen with regard to the administration of the Eucharist, in particular circumstances, to individual persons belonging to Churches or Ecclesial Communities not in full communion with the Catholic Church: in this in fact, the goal is to provide for a serious spiritual need for the eternal salvation of the individual faithful».

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And the Cardinal Kasper comments:

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«The two encyclicals insist a great deal on the adhesion of the Protestant side to the Catholic doctrine on the Eucharist, that is, on “manifesting” the faith that the Catholic Church confesses”, to quote John Paul II himself. This seems very important, because the sacraments are sacraments of faith. For a true Lutheran, who is based on the confessional writings, the real presence of Christ in the Eucharist is obvious […] Certainly it is not possible to ask a Protestant what is normally required of a Catholics. Just believe: “This is (east) the body of Christ, given for you”. Luther has also insisted on this too. The more developed doctrines on transubstantiation or consubstantiation, even a “normal” Catholic faithful do not know them … ».

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Confutation of the errors of Cardinal Kasper

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In fact, the Cardinal falls into a frightful void of air, if «we can not ask a Protestant of what is normally requested by a Catholic», then we must say frankly to this Protestant who can not access the communion. Then, Cardinal Kasper’s plane crashes when he says: “Just believe:” This is (east) the body of Christ, given for you. “Luther also insisted on this: the more developed doctrines on the transubstantiation or the consubstantiation, even a “normal” faithful of the Catholic Church does not know them …».

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But “believe” that dares? A Catholic who does not know and does not accept the dogma of transubstantiation is not a “normal” Catholic, but an ignorant Catholic, who must be urgently instructed, so that he does not fall into heresy and does not understand, as Saint Paul warns, that one must not eat the body unworthily. of the Lord, because he who does this «eat his own condemnation» [1 Color 11:29] In any case, if, as the Cardinal says, the Protestant truly believes in the words «this is the body of the Lord», pronounced by the priest at Mass, it means that he believes in transubstantiation. And if he believes in it, he can not continue to keep the Lutheran faith, he should say: «in this bread is the Lord». Then it will mean that he converted to Catholicism.

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Then adds Kasper:

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«If these people, in a fairly secularized context, are true believers who believe and are united in the same baptism and therefore are part of the one Church of Christ (though not in full communion), and are also bound in the same sacrament of marriage, and they represent the mystery of the union between Christ and his Church and live it, and they are together with their children a domestic church, it is normal that they feel the intimate desire to also share the Eucharist and the Eucharistic Faith, what prevents it?» [See Acts of the Apostles 7, 37; 10.47].

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The texts of St. Paul are not at all consistent with the thesis of the cardinal because they deal with other questions. On the other hand, we know how demanding ecclesiology and the sacramental dogmatics of the Blessed Apostle Paul are, who do not ignore the inferior or imperfect degrees of ecclesial communion belonging to the catechumens, but when it comes to Eucharistic communion it requires full ecclesial communion, as can be seen with the same term “communion”.

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Saint Paul is famous for his respect for the differences and for the values of the Greco-Roman culture, for the sense of the universality of the Gospel message and for his understanding of the weaknesses of human nature, for his ability to dialogue with everyone and look for the positive to be brought to Christ everybody.

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Paul’s ecumenism, however, is not a game of misunderstanding, a silence about error rather than correcting it; it is not an inconclusive emptiness, like always standing on the threshold of the Church, never encouraging the brother to enter the sanctuary, but on the contrary it is a factor of authentic reciprocal reconciliation in Christ and in the Church under the guidance of Peter, always moved by a frank invitation to conversion and to accept the truth fully, is a powerful and warm invitation to deeply experience the mystery of Christ and his Church.

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Regarding the Pope’s invitation to the Bishops to “find a common solution”, says Cardinal Kasper:

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«I think the Pope gave a very wise response, remaining in full harmony with the idea of synodality of the Church, but he also stressed that on fundamental issues the majority is not sufficient from a canonical legal point of view, it requires unanimity» .

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The Pope, in exhorting the Bishops to arrive at a “possible unanimity”, can not certainly nor have understood that they can grant communion in the sense intended by Cardinal Kasper, which would imply a profanation of the Eucharist, nor can it be understood that they must be agree with a simple majority vote, as they would like to interpret others, ready to accuse the Pope of irresponsibility, not being able to assess the seriousness of the problem because it acts politically, but certainly implies that the agreement must be based on Scripture, the tradition of canon law.

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It can not be excluded that the discussion of the Bishops on this topic demonstrates a proposal to the Pope to change the current provisions on canon law, but always obviously in harmony with the requirements of the divine law, for which it can not be lawful to treat a brother which is not in full communion with the Church, and which does not intend to be so, as if it were in full communion with the Church which he himself refuses. Unlike the case of a Protestant who wishes to become a Catholic, as in the implicit case of a Protestant who asks for the sacraments in danger of death.

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Cardinal Kasper continues his speech:

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«I think of the admonition of the apostle Paul, examining oneself to see if we can eat and drink from the altar» [1 Color 11:26]. This warning is not only addressed to Protestants but also to Catholics, who must ask themselves: do I really believe in the Eucharistic mystery? Is my conduct of life in harmony with what is celebrated and is present in the Eucharist?

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The Cardinal Kasper does not realize the difference between Catholics and Protestants. While in reality the Catholic can certainly make a sacrilegious communion, if he approaches the Eucharist in a state of mortal sin and without the necessary spirit, the Lutheran is deprived of the necessary provisions just as Lutheran, for which, save the case of good faith, if he does not remedy in advance removing these bad dispositions, but keeping them consciously and voluntarily, he can not fail to be guilty of the body and blood of the Lord in a way serious than the Catholic, who accepts the dogma of the Eucharist with all the truths of faith and the moral values that are connected and is in full communion with the Church, even if with that sacrilege, the Bad Catholic, compromises this communion and therefore must repair. However, unlike the Protestant, who remains only in a partial communion, the Catholic at least knows what he must do to recover the cracked communion, and of course he should do it.

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Again Cardinal Kasper:

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«If a Protestant participates in the Eucharistic celebration, listen to what we say in the Eucharistic prayer, we must ask ourselves: at the end of doxology we can truly respond with the whole assembly:” Amen, yes, I believe. “If you have heard that we mention the Pope and the bishop during the Holy Mass, which means that we celebrate in communion with him, then we must ask ourselves: “Do you really want this communion?».

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I believe that if a Protestant, sincerely, in a Holy Mass does and believes all the things that Cardinal Kasper talks about, then he must ask himself whether he has not abandoned Lutheranism to become a Catholic. In this case it is certainly ready, available and admitted, after entering into the communion of the Catholic faith.

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Continue by saying Cardinal Kasper:

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«I have met many Protestants who have more esteem and often more love for the current Popes than those who have critical and skeptical Catholics».

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Unfortunately, the estimate that many Protestants today have for the Pope has nothing to do with welcoming the supremacy of the Supreme Pontiff, infallible teacher of the doctrine of the faith, guardian of the «keys given to St. Peter the Apostle», supreme master of the faith , Custodian and Dispenser of the sacred Mysteries and Sacraments of salvation, Moderator of the Divine Liturgy. Their esteem is often motivated by purely human interests, by the simple fact that Pope Francis does not correct them in their errors and does not exhort them to convert to the Catholic Church. But if these Protestants read however what Pope Leo X or Saint Pius V, the Blessed Pius IX, Leo XIII or Saint Pius X said about Luther, I think they would change their opinion about the papacy.

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On the other hand, it is true that some Catholics, too attached to the past and rebels at the Second Vatican Council, give a bad example of conduct towards the pope. But there are also those who turn to the Pope, with due respect, a legitimate critique, only to help him lead the Church, which is the People of God, guided by the Spirit and by Peter assisted by the college of the apostles.

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We conclude these considerations by observing that the desire of the Lutheran spouse to receive communion must be taken seriously, but must be carefully examined, to verify that it is not dictated by psychological emotions, human sympathies and need for empathic sharing, by instinct of imitation, by the desire not to feel excluded or to become interesting, and other things like that.

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The Protestant must be brought gradually and methodically to the Eucharist with adequate catechesis, so that they are removed, as the Unity Redintegration teaches [n. 3], all those “obstacles” that Luther has interposed, with his false reform.

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In fact, the desire to make the Communion while remaining Lutheran has no sense and is an inconsistent attitude not to say schizophrenic and that has nothing to do with ecumenism. The lack of Lutheran ecclesiology, in fact, consists precisely in the absence of the noblest and supernatural factors of the ecclesial reality, such as the sacraments, among which the most sacred and the most divine of all is precisely the Eucharist, introduced by sacrament of Penance.

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Therefore, if a Lutheran wants to approach the Communion sincerely, this must be the proven and clear sign that he wants to recover all those elements of the Church and all those elements of faith that Luther had destroyed and that are a precondition for the reception of the Eucharist; in other words, it will be a sign that he wants to be Catholic. And God be blessed for this heavenly inspiration!

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The basic error of Cardinal Kasper’s theology

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All of Cardinal Kasper’s argument is based on a serious vice of a gnoseological nature, which I illustrated in a paper of my forthcoming essay dedicated to the epistemology of Cardinal Kasper. The spy of this vice is given by the following words:

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«Certainly theological principles are always valid, but their concrete application is not done in a deductive and mechanical way. If we did, it would be the heresy of gnosis, which is rightly denounced by the present Pope».

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It is the method of rational deduction both, speculative and moral, that for Cardinal Kasper is not founded on the objectivity of reality and truth, but on the «modern principle of subjectivity», that is, on the Cartesian cogito «for which man he becomes aware of his freedom as autonomy and makes it a starting point, a measure and a means for an entire conception of reality»[cf. Jesus the Christ, Queriniana Ed., 1981, pag. 253]. Consequently, Cardinal Kasper continues: «a God who is now thought within the horizon of subjectivity can no longer be understood as the supreme Being, most perfect and immutable», for which we need a «de-substantialization of the concept of God».

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Therefore, for Kasper, as for Hegel, being identifies with becoming, God becomes mute, and identifies with history: the Absolute is not above history, but in history, according to the title of one of his studies on Schelling. Hence the mutability of human nature and the moral law, as already denounced Saint Pius X in his encyclical Feeding of Dominic's Sheep.

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Now the Cartesian cogito contains in itself, as the studies of Cornelio Fabro and Jacques Maritain show, the principle of Hegelian idealism and pantheism, as evidenced by a careful observation of the history of philosophy, and by the explicit reference to idealists and pantheists of Descartes. This means that the cogito already contains the principle of absolute knowledge of Hegel, which is precisely the most elaborate form of modern gnosticism.

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If today there is therefore to be accused of someone of Gnosticism, this is precisely Cardinal Kasper and not the mechanism of logical deduction, which applies the moral principle in particular cases. The positive ecclesiastical law admits exceptions, but not the natural moral law, except in the case of the epic, where it is not properly an exception, but suspends the application of a lower law in the name of the application of a higher law. But the divine law never even admits epic.

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The issue of the authorization of Communion to the Protestants is in fact responsibility of canon law, but the question is linked to dogmatics and ecclesiology, while Kasper, unfortunately, does not take these constraints into account and ends up approving Lutheran heresies.

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Varazze, May 14th 2018

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«You will know the truth and the truth will set you free» [GV 8,32],
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The exhibition of the sacred vestments in New York: evolution or involution of the Catholic Christian message to the community

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EXHIBITION OF SACRED PARAMENTS NEW YORK: INVOLUTION EVOLUTION AND THE CHRISTIAN MESSAGE TO CATHOLIC COMMUNITY

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True purpose of the exhibition in New York seems to be so the devil and holy water, The sacred and the profane, while the beautiful and the sacred ends up outclassed by the desire to make people discuss, to enter the news and be part of a system gossip that has the flavor of blasphemy, where the sacred ends badly subjected to the worst worldly profanity.

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Author
Licia Oddo *.

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was it really necessary?

What clothing, O the costume expression of a fashion, follow its course over time, which branch looks more fashion, whimsical, of artistic creativity there is no doubt. But when to be involved is the religious sphere and more specifically Catholic, until it became protagonist or subject of the parades glamour, things change, generating in fact striking and controversial situations. Especially if a promoter of such initiative "singular" is Cardinal Gianfranco Ravasi, President of the Pontifical Council for Culture, which he presented in a world preview in the Roman gallery of Palazzo Colonna [see WHO e WHO], next to the iconic Anna Wintour, director of the magazine Vogue, the event "Heavenly Bodies: Fashion and the Catholic Imagination» (Celestial bodies: fashion and Catholic imagination). Subject of this exhibition organized by 10 May to October 8 in New York in Metropolitan Museum of Art it is the dialogue between the sacred and the profane, fashion and vestments [see WHO, WHO e WHO].

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Between 150 created outfits to this by stylists more popular than high fashion, to spread through their Christian icons creations, stands the rich cross of precious stones printed on the bodice of a dress designed by Gianni Versace. Picture bound to create a stir, because the cross is represented outside of what is the natural framework for worship. In the exhibition Met Cloister, a separate wing of the museum that includes five ancient cloisters scattered in’ Upper Manhattan, stand on the garments, forty to be exact, never left the Chapel sacristies before.

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In his presentation, Cardinal Gianfranco Ravasi says:

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"Vesta, indeed, is not merely a garment that protects us from cold or heat or nudity, for another valid function, already recognized by the Bible to the beginnings of humanity. Ma, as it is clear from the creativity of fashion and linguistic connection between Latin clothes, "You know", and "investiture" - this word in many European languages ​​to indicate the appointment to an official post - the dress, through its symbolic dimension, It belongs to the same culture and expresses " […] "The parade of forty robes and vestments vaticani present in the exhibition Heavenly Bodie deserve, At that time, to be properly classified under the category of "catholic imagination» […] The selection offered by the exhibit is marked by sumptuous undoubted quality: it has been enhanced in the Baroque period but remained liturgical ornamentation of later centuries. He wanted, like this, in this way proclaim the divine transcendence, the sacral separation of religion from everyday ordinariness, the splendor of the mystery.[cf. WHO].

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Unfortunately, Cardinal Gianfranco Ravasi, almost immediately he contradicts himself in the same written when he asserts:

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"Of course, always hanging over ritual and, so, Christian liturgical on the apparatus the admonition of Jesus who quipped on external observant that "broader headbands and longer tassels", namely i tefillin and the stalls, members of the Jewish cult [Mt. 23,5]. It remains, indeed, Also in the sacred rite is a risk that will signal the English writer William Hazlitt in his essay Del clerical character (1818) “Those who dress a principal part of themselves end up in general to not be worth more than their clothes”. However the beauty and the art have been for centuries inseparable sisters of the faith and of Christian liturgy, especially in Catholicism and Orthodoxy And - as did Henri Matisse with its wonderful chasubles he designed for the Vence chapel and now preserved in the Vatican Museums - this bond will continue to revive and renew itself through the dialogue to the art Contemporary" [cf. WHO].

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It seems that the Cardinal immediately correct his version almost referring to the motto: "In short, do not fool yourself too seriously, the dress does not make the priest"! So what has he expressed before, with respect to the etymological meaning of the word as?

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Wanting but there is more, because they say sacral that is not the reflection of the one who dresses him dress, it is inaccurate. It is indeed worth noting that the festive character expressed by the decorum of the robe of the priest who presides over the Eucharist, It becomes a constant celebration, as well as the model of the same dress [CF. WHO]. And indeed, when in the seventh century, the century-old fashion changes, the religious habit of the priest does not change, indeed become characteristic to the celebration to which it is reserved. No symbolism there is therefore the origin of the liturgical vestment, but the desire to emphasize the respect due, both for the liturgical celebration and for any other type of social gathering. The dress so assume the function of a divided appropriately worn, that does not show a simple feature, but the same sacred character, because it frees the individual from his peculiarities and makes “reflection” of Him in person of which he acts. Even the dress so it ritualizes, abstracting from the singular and offering through "the role" a transcendental image.

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In the thirteenth century, it is spread through symbols Giuseppe Braun [1] who loves typical-Representative because in it the person of the priest represents that of the Savior who suffers, and the priest's robes reminiscent of the special events of the passion death and resurrection of Christ. The contemplation of this varied symbolism claimed the attention and devotion of the faithful, assisting patients to Mass, in a rich context of devotion which reveals the answer in sacred things even doctrinal their spiritual needs.

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Logically, the past centuries which ensure that our cultural tradition, based not on simple ideals but on precepts that highlight the canonical aspect of that which is the Catholic religion, can not be modified to be dragged into the ocean of "fads" that, as sources of creativity, they have nothing to do with the stability and soundness of a sacred vestment of Catholic tradition, He born and then consumed for that role. Feeling that Catholic sacred clothing is a social phenomenon is a degeneration of the Western folk costume, which it boasts the ancient tradition of a Catholic creed enshrined in 325 at the Council of Nicaea. Since, vestments, have risen to a precise meaning full of mystagogical symbols that have nothing to do with the fashion destined to change with the change of society and its tastes. The church, pastoralmente, It follows the times, but no changes the truth of revealed faith; because the pilgrim Church is projected beyond time toward an eschatological dimension of eternity.

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In this parade the models do not feature the chic dress, the fashion tailors, od the cap from cocktail for the afternoons outdoors or for gala evenings, but they are coated with the hangings Catholic tradition, in an environment totally alien and antithetical to faith on which this traditio If built, It ends with the figure as a total lack of respect for the sacred art. In the light of all this, as a historian I run the obligation to point out that in this "show of the century" has been distorted, de-qualified and even changed the very meaning of some basic concepts of art. For if we believe that among the liturgical vestments in general, chasubles and stoles gowns, there are the tiaras, the miter and the pastoral, classified as «iconographic attributes» because symbolically recognition emblems of a given figure who occupies a role of holiness, It is obvious that as soon as these liturgical accessories are delivered to any woman who plows through a walkway, the viewer ends up of arising a real confusion in the perception of what is presented to his sight. No more so that in the pastoral Brera Altarpiece identified John the Baptist [see WHO], or that identifies the miter, the bishop, but liturgical accessories emptied of their meaning mystagogical and finished him with a Model. And in the face of all this, we should wonder about the role played today by the Catholic Church in the dissemination of his message to the community.

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Again we read in an article about this exhibition:

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"The exhibition takes visitors to explore the boundaries between the sacred and the profane: the crown of thorns, transformed into fascinator da Alexander McQueen, the iconic Byzantine masterpieces played by Dolce & Gabbana in the collection “Monreale” autumn winter 2013/14. “We tell little stories”, Bolton says, curator of the exhibition, as with Thierry Mugler's angel with wings of golden feathers or the “Giovanna D'Arco” the 1994 John Galliano, lying like a funerary monument of a church. Sacred and profane occupy separate spaces. The Vatican loans - among them the red shoes of John Paul II - are on display in the Constume Institute, “shows in the exhibition” compared to the rest of the event where the iconic “Beauty” Sorelle Fontana evokes the surreal ecclesiastical fashion show in Rome by Federico Fellini with prelates on skates " [cf. WHO].

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Whether a layman to make use of extravagant combination sacred and the profane, as in the case of the stylist, no doubt it is curious, as well as reckless, but most seem to have as its goal to impress the public to make headlines and news with such sentences: Only Santa pray for us «Praised clothes and blessed the shoes. Ours is not a job, but a vocation». Like this, his debut fact Stefano Gabbana at the end of autumn and winter fashion show 2018, entitled Fashion Devotion [cf. WHO]. One show where were presented on the catwalk T-shirt with the slogans "Santa Fashion, pray for us», «Fashion sinner», «Fashion Eden» e «Fashion is beauty"Along with pants style basque, black lace skirts and minis dress tight.

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(C)he But both a cardinal in charge of the presidency of the Pontifical the Holy See's Council, to buckle to the generic meaning of the sacred word all "instruments"Catholics and vestments in the large loop of the sacred, instead irreverent, does nothing but leave dismayed and incredulous. The liturgical vestments, as defined in Catholic tradition to differentiate them from those sacred in general, full of history, cultural values, for centuries kept in the Sacristy of the Sistine Chapel, line the walkways and end up worn by anyone. And all this because? What is the sense of the Catholic message?

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While a time what emerged in the artistic world it was just the competition in search of beauty within the same ecclesial and ecclesiastical world, contemporary post, Perhaps the Church requires a different role? The church, For centuries great patron of the arts, It seems to be looking for these expressions of aesthetic beauty to represent the sacred and the sacred mysteries in general, but what makes the most noise, or worse than what makes the most discussed. In all this the paradox is that the Church seems to satisfy this kind of worldly desire losing the role of teacher, to accept the compromises of a society that wants at all costs to appear in the most bizarre way possible.

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In light of this exhibition still ongoing in New York, What emerged artistically, through the involvement of the Catholic Church? What seems to emerge is that the so-called mix of "Styles" or clothing that has generated a contamination between fashion and faith. All this perhaps to go in step with the times, thanks to a Church that bends to the whims of society or fashion?

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Witnessing the presentation of an exhibition like this, desired by the director of Vogue America Anna Wintour, character described in the film cult She inspired to The devil wears Prada, whose protagonist is a woman devoted to cynically any action in order to achieve their intended purpose and whose moral "unresolved" is to meet the success forgetting the true values, It does not square at all with the Catholic Church, robe and role of which is certainly the opposite of that of Anna Wintour. Two antithetical figures in comparison, thesis and antithesis. But the amazing thing is that in this case, however, are accomplices, or to use the title of another film: Friends, accomplices, lovers.

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True purpose of the exhibition in New York seems to be so the devil and holy water, The sacred and the profane, while the beautiful and the sacred ends up outclassed by the desire to make people discuss, to enter the news and be part of a system gossip that has the flavor of blasphemy, where the sacred ends badly subjected to the worst worldly profanity.

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Syracuse, 14 May 2018

 

 

*art historian

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___________________________

NOTE.

[1]CF, G. Braun, The vestments. They use history and symbolism, Marietti, Turin 1914.

 

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Truly I tell you: Before this sacrilegious Damsel Cardinal Gianfranco Ravasi designer Donatella Versace appears as a monument to male virility

/in /by

— Sorrowful mysteries of the Church —

IN TRUTH I SAY UNTO YOU: BEFORE THAT SACRILEGIOUS DAMSEL OF CARDINAL GIANFRANCO RAVASI, THE DESIGNER DONATELLA VERSACE APPEARS LIKE A TRUE MONUMENT TO MALE VIRILITY

A defense could be tempted also claiming that heterosexuals are narcissists, vain and exhibitionist like Cardinal Gianfranco Ravasi. This is true, but as any expert in the psychological sciences can explain, It is two completely different ways of manifesting narcissism, vanity and exhibitionism. In fact, It is from the different ways of expressing these three attributes that recognizes more than ever the personality of homosexual and heterosexual.

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Author
Ariel S. Levi di Gualdo

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Artículo para imprimir

 

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For much less, Jesus struck with the whip to the merchants in the inner courtyard of the Temple of Jerusalem. What would have happened if he had seen actresses of ancient Judea wearing the insignia of the High Priest?

First a premise due: If the Ecclesiastical Authority decides to make me the subject of a weak admonishment, I wish to remind you to do it legitimately and in accordance with canon law, It must first declare the legitimacy and full opportunity of Cardinal Gianfranco Ravasi act, who in the sacrilegious shows «Heavenly Bodies: Fashion and the Catholic Imagination», [cf. ON HERE,and ON HERE] held in New York, exhibited sacred vestments taken from the historical vestry of the Vatican City that belonged and were used by Pontiffs. Facings ended in a gateway women who paraded half-naked with episcopal mitres on their heads and, precious symbols for the Catholic faith, placed with enhancement in the most inappropriate body parts were covered discovered that.

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Designer Donatella Versace poses with the Triara of Blessed Pope Pius IX

Certainly not my intention to reject any admonitions of legitimate ecclesiastical authority, to which before receiving the Sacrament of Orders I promised freely at a more mature age, filial and devout obedience. However, since the object of my criticism is publicly reckless behavior of a Cardinal. It is important to clarify, I can be cautioned and convicted on,only after the first Ecclesiastical Authority has declared legitimate and in accordance with the best protection of the dignity and sanctity of the Holy Roman Church, the Cardinal Gianfranco Ravasi act. Demonstrating and encouraging whoever fell into the error I was for having criticized harshly proportional seriously as did. If first is not clarified this, any admonishment - or worse possible sentence -, would fall under the invalidity that disables it, for failing to comply with the provisions of ecclesiastical laws. [can. 1339-1340, can. 1341-1353, can. 1720-1728].

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parade …

Let's start with a fact: Cardinal Gianfranco Ravasi revealed driven by a homosexual psychology. This does not mean - is clear - you have practiced homosexuality, something we can not know and much less affirm; because this in consciousness only can know him. A major reason, He belongs to the category of homosexuals in general are worse: the repressed homosexuals. Those who have become accustomed to vent libido impulses variously, and so worse. In fact, an ecclesiastical animated by a structurally homosexual psychology, sooner or later, ends the misma faith by desecrating, especially after it is positioned on top of the hierarchy and, falling at the end of the megalomania that leads him to think about being an untouchable to whom everything is given. And in the psychology of homosexual church more or less repressed, according to the different cases, the three elements are emerging narcissism, vanity and ostentatious exhibitionism and unrestricted.

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Ask: Whose, among our ecclesiastical Authorities in the presence of a team of specialists in clinical psychology, would be able to affirm with full and scientific certainty that Gianfranco Ravassi is not a narcissist, It is not conceited and not exhibitionist?

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"Devout" representation

A defense could be tempted also claiming that heterosexuals are narcissists, vain and exhibitionist like Cardinal Gianfranco Ravasi. This is true, but as any expert in the psychological sciences can explain it is two completely different ways of manifesting narcissism, vanity and exhibitionism. In fact, It is from the different ways of expressing these three attributes that recognizes more than ever the personality of homosexual and heterosexual.

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Today fashion is cleaning the episcopal archives, of the Apostolic Nunciature and the Holy See. Therefore, if Milan has not yet been cleaned in these years in order to eliminate one of the many “criminal record”, a dossier should nevertheless exist in which the then archbishop in chair, Cardinal Carlo Maria Martini, He blocked the bishop appointment Gianfranco Ravasi, face already known to the public for his television programs. To put a decisive veto this episcopal appointment was yet another member of the College of Cardinals: el Cardenal Attilio Nicora, who by Gianfranco Ravasi, ordained priest in 1966, was partner at the Seminary of Venegono, and this seminar would later rector in 1970. On a third Cardinal, the successor of Carlo Maria Martini in the Chair of Saint Ambrose, Dionigi Tettamanzi, blocked this appointment for the second time [chronic denied ever see ON HERE and ON HERE]

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The saga of the grotesque

I note that Cardinal Carlo Maria Martini, whose theology and ecclesiology can argue a lot, He was a man of deep virility. So much so that in this figure certainly beautiful and hieratic, The first thing that caught the attention was precisely his virility, after male human structure, that of the Jesuit religious was perceived, the presbyter and the bishop had been built up. And saying “no” the hypothesis that Gianfranco Ravasi was promoted bishop, Cardinal Carlo Maria Martini knew what he was doing, although by ecclesiastical modesty motivations of certain “no”, never develop but just. The fact is that three cardinals, Ordinary two of which Diocesan of elder ambrosiano then Gianfranco Ravasi; and a third who was his former seminary partner, mode opposed his episcopal appointment decided, blocándolo twice. And all this - except disappearance of the dossier -, remain evidence of this is in the archives of the archbishopric Milan, be in the archive of the Congregation for Bishops.

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parade …

El cardenal Gianfranco Ravasi embodies this devastating homosexuality diffuse as an epidemic within the Church, which finally touches the apex with the inevitable desecration removing the monumental sacristy of the Vatican City the sacred vestments belonging to different Venerables Popes”; to take them as choreographic accessories in an offensive fashion show, Model-rolling hip and the wind breasts using episcopales badges.

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the crown of thorns of Christ the reduced to a choker under the head of a figure androgynous

The sacred vestments belong to what are so called “external accidents” and they are called sacred vestments that are used in the celebration of the Holy Sacrifice of the Eucharistic Mystery. these facings, Gianfranco Ravasi as Cardinal should know, were blessed with the special blessings provided by the book for the Blessings. They used whenever they came, each piece with a special prayer recited. Equally, today as it does the signatory of this article when preparing for Holy Mass, mentally reciting the expected sentence for each piece: the amito, dawn, of cíngulo, the stole, chasuble. Once fully clothed in the sacred vestments to finish recited the Act of Contrition; because despite being an imperfect sinner like everyone else and unworthy of the Holy Order received, You can celebrate the Eucharistic Sacrifice of the Mass in communion with the Universal Church for the edification and salvation of the People of God.

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Who like me – just unelected neither bishop nor cardinal –, live the mysteries of faith in the sacred respect for the divine substance and even the external accidents such contributors as the same substance that is sacred vestments, in what way can he receive certain profanations from Cardinal Gianfranco Ravasi?

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Cardinal Timothy Dolan non raised any question, for the simple fact was present, posing and smiling for photos with designer Donatella Versace

How is it possible, Timothy Dolan Cardinal, Metropolitan Archbishop of New York whose canonical jurisdiction took place this irreverent parade; He did not hear his voice expressing disagreement, indignation or sending a note of protest to the Holy See? For the simple fact that not only participated the event, but rather irony worthy of an eighteenth-century Irish drunk emigrated to the New Americas to escape a penal colony, He is stating that he had borrowed the miter to the exuberant dancer:

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"The mitra I lend it, I returned this morning ... was very friendly. My auxiliary bishops were teasing me for this story; but I told them: “¡eh, you should not complain because the singer in exchange for the courtesy has offered to make some confirmations”» [see the statements reported ON HERE]

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For years and years I speak uselessly, writing and public on the great plague of homosexuality within the Church, that as he told me during one of our last conversations shortly before he died, Cardinal Carlo Caffara:

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«… this scourge has taken it in all its aspects are the characteristics of an epidemic ".

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For me, I replied:

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“father Cardenal, as I have often written: the problem is as dramatic as unfortunately out of control. These subjects within the Church, have created a large and powerful lobby in degree to position his men and determine appointments and ecclesiastical careers. But above all, gay priests have gone gay bishops. Because those who at the end of the 1960s and the beginning of the 1970s led the gay pious confraternity, Today we find them as bishops. And who barely reach a key position, the first thing they do is surround yourself with your similes. And soon we find them manage the dioceses within the Episcopal curia, Apostolic Nunciature and the same dicasteries of the Holy See.

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The exhibition and its various organizers

It is powerful and unstoppable lobby, today more than ever remains indisputable in a reproduction of the worst elements, placing them in the section on special affairs of the Secretary of State or assuming them at the Pontifical Council for the New Evangelization. All this because of what the distant 2011 I defined as a kind of unstoppable "gay universal flood that broke out in the Church".

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As early as March 2013 the wind changed, these individuals abandoned the cordons, the golds, at payment, the rich and solemn faces; from overnight to cover poor and poverty. And despite this they continue as before or worse than before, making dazzling runs and acquiring sensitive positions. Even if they have been collected for years dossier least disturbing news on any priest who should be promoted to the episcopal dignity. And all that which yesterday were excluded from the episcopal appointment by serious moral reasons, today are becoming bishops, one after another. All of them with the vile iron cross around their necks and the wooden pastoral in hand, committed to declaring with every breath that “the poor are the priority of the Church”.

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Cardinal Carlo Caffara good reason gave me not once but a thousand times then, or even a month, when I was preparing to return to Bologna to visit the 18 September 2017, after a long telephone conversation 5 September; the next day at the end of the morning, He died of a heart attack.

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I would be tempted to say: better this way. Many other things were spared him as well as others., including this irreverent parade during which Donatella Versace, and a monster disfigured by abuse of plastic surgery, before the sacrilegious Damsel Cardinal Gianfranco Ravasi truly appears as a monument to male virility.

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«Let no man deceive in any way. First must come the apostasy and manifest the wicked man, the Son of Perdition, the Adversary that rises above everything that bears the name of God or is worshiped, to the point of sitting himself in the temple of God, proclaiming that he himself is God. Do you not remember that and I said this when I was with you? You know what that now holds, to be revealed in his time.Because the ministry of impiety is already acting. Just to make it out of the way which he now holds, then it will manifest the Impío, whom the Lord shall destroy with the breath of his mouth, and will destroy with the manifestation of his coming. The coming of the wicked man will be marked by the influence of Satan, with all kinds of miracles, signals, deceitful wonders, and all kinds of evils that will appeal to those who have been condemned for not accepting the love of the truth that they might be saved. Therefore God sends them a seductive power that makes them believe the lie, to be condemned all who have not believed the truth and chose wickedness» [Ii Ts 2, 3-12|.

 

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The Island of Patmos, 11 Mayo 2018

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TO OPEN THE VIDEO CLICK ON THE IMAGE

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FELLINI FEDERICO, IN YOUR FILM 1972 “ROMA“, He had arrived much earlier

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

/in /by

– 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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PDF article print format

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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».

.

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.

.

«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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.

«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
with your offers through the secure Paypal system:



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Truly, I say: in front of that damsel sacrilegious Cardinal Gianfranco Ravasi fashion designer Donatella Versace is a true monument to male virility

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- Painful mysteries of the Church -

IN TRUTH I TELL YOU: IN FRONT OF THAT SACRILEGE DONZELLA BY CARDINAL GIANFRANCO RAVASI, THE DESIGNER DONATELLA VERSACE SHAPES AS AN AUTHENTIC MONUMENT TO MALE VIRILITY

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A defense could be attempted by stating that heterosexuals are also narcissists, vain and exhibitionists like Cardinal Gianfranco Ravasi is. It's true, but as any expert in the psychological sciences can explain these are two completely different ways of manifesting narcissism, vanity and exhibitionism. It is indeed from different ways of expressing these three attributes that you recognize more than ever the homosexual and the heterosexual personality.

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Author
Ariel S. Levi di Gualdo

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for much less, Jesus Christ took whip merchants in the courtyard of the Temple of Jerusalem. What would have happened if he had seen starlets ancient Judea clothed with the insignia of the High Priest?

First of all, a premise: if the Ecclesiastical Authority made me the object of even a feeble warning, I wish to remind you to do it legitimately and in accordance with canon law must first declare the full legitimacy and acting opportunities of Cardinal Gianfranco Ravasi, that the exhibition "Heavenly Bodies: Fashion and the Catholic Imagination» [cf. WHO, WHO], held in New York, He has exposed the sacred vestments taken from historical sacristy of the Vatican City and belonged, and worn by Popes; vestments finished mixed on a walkway of women who paraded half naked with the bishops' mitres on their heads and with symbols always valuable to the Catholic faith, in prominent positions on the most inconvenient parts of their bodies, more naked than dressed.

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fashion designer Donatella Versace posing next to the tiara of Blessed Pope Pius IX

It is certainly not my intention to reject any warnings of legitimate ecclesiastical authority, which before receiving the sacrament of Holy Orders I have freely promised more than ripe age filial and devout obedience. But, as the object of my criticism is the public behavior of a Cardinal, It should point out that I can be admonished, and later even condemned, only after the Ecclesiastical Authority will have first declared legitimate and consistent with better protection of the dignity and sacredness of the Holy Roman Church, the act of Cardinal Gianfranco Ravasi, demonstrating and explaining it to fall into error but I have been criticized for having a hardness commensurate to what he did serious. If before this is clarified, any warning - worse than any possible censorship - would fall under one disability that will affect any, since it does not conform to the provisions of the ecclesiastical laws [can. 1339-1340, can. 1341-1353, can. 1720-1728].

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parade …

Let's start with a fact: Cardinal Gianfranco Ravasi reveals itself driven by a homosexual psychology. This does not mean - it is clear - that he ever practiced homosexuality, this thing that we can not know, much less say, because in this consciousness can only know him. All the more reason he belongs to the category of homosexuals altogether worse: the repressed homosexuals, those who have become accustomed to vent the impulses of one's libido otherwise, and so even a lot worse. Indeed, an animated ecclesiastical from a structurally homosexual psychology, sooner or later it will end up desecrating faith itself, especially after he climbed up on the hierarchy and be finally fell into the megalomania that led him to think of being an untouchable to which everything is permitted. E, in psychology homosexual clergyman, more or less repressed according to the different cases, the three elements that emerge are narcissism, vanity and ostentatious and rampant exhibitionism.

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Request: spend, between our Ecclesiastical Authority, before an independent team of specialists in clinical psychology, It feels awkward to state in full and scientific certainty that Gianfranco Ravasi is not narcissistic, It is not vain and is not an exhibitionist?

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pious representation …

A defense could be attempted by stating that heterosexuals are narcissists, vain and exhibitionists like Cardinal Gianfranco Ravasi is. It's true, but as any expert in the psychological sciences can explain these are two completely different ways of manifesting narcissism, vanity and exhibitionism. It is indeed from different ways of expressing these three attributes that you recognize more than ever the homosexual and the heterosexual personality.

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Today is very fashionable cleaning episcopal archives, those of the apostolic nunciature and that of the Holy See. Therefore, if Milan had not done in the meantime cleaned in order to clean up one of the many "criminal records", should always be a file in which the then archbishop in the chair, Cardinal Carlo Maria Martini, He blocked his episcopal appointment of Gianfranco Ravasi, face already known to the public for its television programs. To put a veto on this decision also appointed bishop was another member of the College of Cardinals, Cardinal Attilio Nicora, that Gianfranco Ravasi, ordained priest in 1966, mate was at the Venegono Seminary, which later he became rector in 1970. Subsequently, a third Cardinal, the successor of Carlo Maria Martini on the Chair of Saint Ambrose, Dionigi Tettamanzi, He stopped for the second time this appointment [see never denied history WHO e WHO].

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the grotesque saga …

I point out that Cardinal Carlo Maria Martini, whose theology and ecclesiology can also be much to discuss, But he was a deep manly man. So much so that in this figure, undoubtedly beautiful and hieratic, the first thing he caught precisely the manly man, then, from manly man human structure, He caught that of the Jesuit priest, the priest and the bishop that had been built over. And saying "no" to the hypothesis that Gianfranco Ravasi was promoted bishop, Cardinal Carlo Maria Martini knew his stuff, although ecclesiastical modesty, the motivations of certain "no", I've never much depth. The fact remains that three Cardinals, two of which Diocesan Ordinaries of the then presbyter ambrosiano Gianfranco Ravasi, and a third who was his former fellow seminar, firmly opposed to his appointment as bishop, locking it twice. And all this - except disappearances of documents -, remain track is in the archives of the Archbishop of Milan, either at one of the Congregation for Bishops.

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parade …

Cardinal Gianfranco Ravasi embodies that devastating homosexuality widespread now as an 'epidemic within the Church, which finally peaked with that inevitable desecration come down to the point of bringing out from the monumental sacrestie of Vatican City vestments belonged to different Venerable Popes, to bring them as choreographic accessories to an offensive show, in the midst of fotomodelle asunder with the breasts in the wind who wear episcopal insignia.

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

The Vestments fall into those that are "external accidents" and they call it sacred because they were used for the celebration of the Holy Sacrifice of the Eucharistic Mystery. These vestments, as Cardinal Gianfranco Ravasi should know, They were blessed with the appropriate blessings provided by Benedictional. Every time I had worn, on each piece was recited a special prayer. Just like today is yours when you pour for Mass, reciting the planned prayer for each piece worn: amice, the shirts, the track, the stole, the planet or the chasuble. Once fully coated the vestments, Finally recite an act of contrition, so however imperfect, and unworthy sinner like all Priests of the Sacred Order Received, can celebrate the Eucharistic Sacrifice of the Mass in communion with the universal Church for the edification and salvation of God's people.

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People like me - rightly never elected bishop and never made a cardinal ―, He lives the mysteries of faith in the sacred respect of their divine substance and also of those external accidents such as that contribute to the same substance, including sacred vestments, in that way you can incorporate certain found desecrating of Cardinal Gianfranco Ravasi?

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

Come May, Cardinal Timothy Dolan, Archbishop of New York, in whose canonical jurisdiction took place this irreverent parade, He did not make their voices heard expressing disagreement and indignation, promptly by sending a protest note to the Holy See? But for the simple fact that not only he himself was present, but it has even tried his hand at irony worthy of a drunken Irish eighteenth century emigrated to the New America to escape from a penal colony, stating that the increased asunder the miter on the head that pruning had given himself:

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"The miter Did I paid I, I gave it back this morning … She was very nice. My auxiliary bishops were teasing me for this story but I told them: “Hey, you guys should not complain because the singer in exchange for courtesy volunteered to do some confirmations”» [see the statements set, WHO].

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For years and years that I speak unnecessarily, I write and the public the great slaughter dell'omosessualismo within the Church, When he had to tell me that during one of our last conversations Cardinal Carlo Caffara shortly before his death:

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"... this scourge has now assumed those in all respects are the characteristics of a real epidemic".

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For my part I replied:

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"Father Cardinal, as I wrote several times: the problem is dramatic and unfortunately now out of control. These subjects, inside the church, they have created a nourished and powerful lobby able to place their men, to determine appointments and ecclesiastical careers. But most of all, by homosexual priests, now we have moved to homosexual bishops. Because those who in the late sixties and early seventies capeggiavano within the seminars Gay pious confraternity, Today we find them bishops. And just come in key roles, first surround themselves with related parties. And shortly after, these subjects, we find them to manage the dioceses within the Episcopal curie, we find them in the apostolic nunciature and in the same departments of the Holy See.

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the exhibition and its various organizers

This powerful and unstoppable lobby, It followed today more than ever unopposed to disseminate the worst of these elements, placing them at the Special Affairs of the Secretariat of State or taking them at the Pontifical Council for the New Evangelization, all because of what in the distant 2011 I had to define it as a kind of unstoppable "nubifrossing Universal erupted within the Church ".

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Just in March 2013 however, the wind changed, these subjects have abandoned the lace, the golds, the silver and the rich and solemn vestments overnight, to clothe the poor and poverty, but continuing as before and worse than before, making dazzling careers and buying soft key posts, even though on them have been collected over the years files containing news to say the least disturbing for any priest to be promoted to episcopal dignity. And all those who yesterday, the appointment Episcopal, They were excluded especially grave moral reasons, Today are becoming bishops one after the other; all with the cross of iron vile neck and wooden pastoral in hand, committed to declare at every turn that "the poor are the priority of the Church".

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The good Cardinal Carlo Caffara gave me reason not once but a thousand times, after that, even a month later, while I was preparing to return to the Bologna 18 September 2017 to visit again, after having had a long telephone conversation with him 5 September, the day after, in the late morning, he died of a heart attack.

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I'd be tempted to say: it's better that way. Many other things were spared the, to him as to others, including this irreverent parade during which Donatella Versace, yield now a disfigured monster to excessive abuse of plastic surgery, before the maiden sacrilegious Cardinal Gianfranco Ravasi really figure as an authentic monument to male virility.

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"No one deceive you in any way! Before that day will be a falling away and will be revealed the man of lawlessness, the son of perdition, the one who opposes and rises above every being who is called God or is an object of worship, up to sit in the temple of God, proclaiming himself to be God. Do not remember, when I was still with you, I told you these things? And now you know what prevents its manifestation, which will take place in his hour. The mystery of lawlessness is already in place, but it must be taken out of one who now restrains him. Only then it will be revealed the wicked and the Lord Jesus will overthrow with the breath of His mouth and destroy brightness of his coming, the unrighteous, whose coming will take place in the power of satan, with all sorts of portents, and signs and lying wonders, and with all wicked deception for those who perish; because they received not the love of the truth and so be saved. And for this God sends them a power of deception so that they believe the lie and thus all those who have not believed the truth are condemned., but had pleasure in unrighteousness " [Ii Ts 2, 3-12|.

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The Island of Patmos, 11 May 2018

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FELLINI FEDERICO, IN HIS FILM ROMA THE 1972, He WAS VERY FIRST ARRIVED …

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The senseless proposal of the German Bishops and why only Catholic may be admitted to Eucharistic Communion

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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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Letter of the Cardinal Primate of the Netherlands on the question of Eucharistic communion to Protestants proposed by the majority of the German Bishops

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—Fidei defender —

LETTER OF CARDINAL PRIMATE DUTCH TO THE QUESTION OF THE MASS COMMUNION TO THE PROTESTANT MAJORITY PROPOSAL FROM THE BISHOPS OF GERMANY

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The German Bishops' Conference It voted overwhelmingly in favor of directives imply that a Protestant married to a Catholic can receive the Eucharist after satisfying a number of conditions: He shall have completed an examination of conscience with a priest or another person with pastoral responsibility; He must have affirmed the faith of the Catholic Church, in addition to having "wished to put an end to serious spiritual hardships and must have a" desire to satisfy the longing for the Eucharist ".

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Seven members of the German Bishops' Conference They voted against these guidelines and asked the opinion of some departments of the Roman Curia. The consequence has been to send a delegation of the German Bishops' Conference, who spoke in Rome with a delegation of the Roman Curia, including the prefect of the Congregation for the Doctrine of Faith.

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The answer of the Holy Father, given by the Prefect of the Congregation for the Doctrine of the Faith to the delegation of the German Conference, namely that the Conference should discuss new drafts and groped to reach a unanimous result, if possible, It is completely incomprehensible. The doctrine and practice of the Church concerning the administration of the Sacrament of the Eucharist to Protestants are perfectly clear. The Code of Canon Law says about it:

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"If there is danger of death or if, the diocesan Bishop or the Episcopal Conference, urgesse other grave necessity, Catholic ministers may lawfully administer the same sacraments to other Christians who do not have full communion with the Catholic Church, which can not access the minister of their own community and ask them spontaneously, provided that manifest, these sacraments, the Catholic faith and are properly disposed " [Code of Canon Law, can. 844 § 4; Catechism of the Catholic Church n. 1400].

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This therefore concerns only emergency cases, especially where it is a danger of death.

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The inter-communion is, in principle, only possible with Orthodox Christians, because the Oriental Churches, although not in full communion with the Catholic Church, They have true sacraments and above all, by virtue of apostolic succession, a valid priesthood and Eucharist [Catechism of the Church Catolica n. 1400, Code of Canon Law, can. 844, § 3]. Their faith in the priesthood, Eucharist and also in the Sacrament of Penance is equal to that of the Catholic Church.

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Instead, Protestants do not share the belief in the priesthood and the Eucharist. Most German Protestants are Lutheran. The Lutherans believe in consubstantiation, which implies the belief that, in addition to the body and blood of Christ are really present also the bread and wine, in the moment in which they are received. If someone receives the bread and wine without believing this, the Body and Blood of Christ are not really present. Outside this time of receipt, There remain only the bread and wine and are not present the body and blood of Christ.

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Obviously, the Lutheran doctrine of consubstantiation differs essentially from that of the Catholic transubstantiation which implies faith that what is received under the figures of the bread and wine, even if he administered to someone who does not believe in transubstantiation and even outside the administration time, remain the Body and Blood of Christ because we are no longer the substance of bread and wine.

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For these essential differences should not administer communion to a Protestant, although married to a Catholic, because the Protestant does not live in full communion with the Catholic Church and, therefore, He does not explicitly share faith in the Eucharist. The differences between the belief in transubstantiation consubstantiation and that are so big that you really must demand that someone who wants to receive communion explicitly and formally enter into full communion with the Catholic Church (except in a case of danger of death) and confirm this explicitly to accept the faith of the Catholic Church, including the Eucharist. An examination of conscience with a priest or another person with pastoral responsibility does not give sufficient guarantees that the person involved really accept the faith of the Church. accepting, the person can still do only one thing: enter into full communion with the Catholic Church.

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The drafts for the guidelines of the German Bishops' Conference They suggest that this is just a few cases of Protestants, married to Catholics, they would like to receive communion, making use of these directives. However, experience shows that in practice these numbers usually become larger. Protestants, married a Catholic, seeing other Protestant married to a Catholic to receive communion, They think they can do the same. And in the end even unmarried Protestant and Catholics will want to receive it. The overall experience with this type of regulations shows that the criteria will spread rapidly.

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Now the Holy Father informed the delegation of the German Bishops' Conference that will discuss new drafts for a pastoral document on the administration of Communion, among other things, and groped to find unanimity. Unanimity on what? Assuming that all members of the German Bishops' Conference, after having discussed again, decide unanimously that one can administer communion to the Protestant married to a Catholic (This does not happen), this - despite being contrary to what the Code of Canon Law and the Catechism of the Catholic Church say about it - will become the new practice in the Catholic Church in Germany? The practice of the Catholic Church, founded on his faith, is determined and you do not change statistically when a majority of the Bishops' Conference votes in favor of this, even making it unanimously.

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What say the Code of Canon Law and the Catechism of the Catholic Church They should have been the reaction of the Holy Father, as the successor of St. Peter, is "the both of the multitude of the faithful perpetual and visible source and foundation of the unity both of the bishops' [cf. The light n. 23]. The Holy Father would have to give to the delegation of the German Bishops Conference of clear guidelines, based on sound doctrine and practice of the Church. So he should also answer the Lutheran woman who asked him 15 November 2015 if he could receive communion with his Catholic spouse: this is not acceptable, instead of suggesting that she could receive communion according to his being baptized, according to his conscience. Renouncing to clarify, It creates great confusion among the faithful and endangers the unity of the Church. They do so even the cardinal publicly offering to bless same-sex relationships, which is diametrically opposed to the doctrine of the Church, based on Sacred Scripture, namely that marriage, in the order of creation, It exists only between a man and a woman.

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Noting that the bishops and especially the successor of Peter missing in the hold and transmit faithfully and drives the deposit of faith, contained in Sacred Tradition and Sacred Scripture, I can not think Article 675 of the Catechism of the Catholic Church:

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"Before the coming of Christ, the Church must pass through a final trial that will shake the faith of many believers. The persecution that accompanies her pilgrimage on earth will unveil “mystery of iniquity” in the form of a religious deception offering men an apparent solution to their problems, at the price of apostasy from the truth ".

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X Willem Jacobus Card. Eijk

Metropolitan Archbishop of Utrecht

Primate of the Church of Holland

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On the transubstantiation of the Holy Father Francis confirms the tradition

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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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PDF print format article

 

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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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