FROM ALL VALLEYS resonate APPEALS TO THE HOLY FATHER FRANCIS: "HOW THE CHURCH purposes', THE NEW BOOK OF ALDO MARIA VALLEYS

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It seems that in a recent conversation off to dramatic, a Cardinal has said very clearly to the Holy Father: "You're wrecking the Church!». If this really happened as it is said, the Holy Father, after a moment of outrage, hopefully we have been able to reflect, to invoke the Holy Spirit that wisdom and strength that will enable him to advance towards the Kingdom.

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Author
Giovanni Cavalcoli, o.p.

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I smite the righteous and the faithful blame me; but let the oil of not anoint my head [Shall 141,5]

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The Vatican TG1 Aldo Maria Valli, author of the book Like the Church ended – see WHO

Aldo Maria Valli, renowned journalist of TG1 and friend of the Fathers de The Island Patmos, It is well known to Italian lovers Catholic Church and the Pope for his frank and courageous profession of faith, a rare thing in today's publicists; but although few, some are saved. Taking advantage of the freedom of opinion and the parresia, that the same reigning Pope urges, Also among the laity, his love for the Pope does not stop him express his difficulties and sufferings, and to make him critical respect and quietly suggest remedies or fixes in the field of its action, and not touching the doctrinal magisterium, but his moral character and his way of governing the Church.

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That's how he published by Edizioni Liberalibri Macerata agile booklet, where once again he shows his writing skills to the general public, capable of dealing competently, simplicity and clarity delicate issues and moral problems and the life of the Church.

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I think his style, his interests and his argument make Valli somewhat similar to the eighteenth-century Enlightenment, but with the big difference that, while critical of these the Church and the Pope were destructive and poisonous, those of Valli, based as they are on his Catholic faith, as severe, They are constructive and beneficial. This is why I would want to define it as a "Catholic Enlightenment".

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The Enlightenment of the eighteenth century sophists were conceited and presumptuous, with a sarcastic language, vulgar, gossip and offensive. Valli instead expresses with a fine irony harmless, so that at each period of his writing is impossible to suppress a laugh. But be clear: Valli not tease anyone and is not a prankster: his is a noble reformer intent and educational head and members. It is the classic disciplines, laughing manners the footsteps of Juvenal, precious literary genre that arose in classical Latin, but that is rare in Catholic literature. Valli recovers with all the elegance that is temperamentally own. His pamphlet it seems the story of a good guy, Christian educated, who, being in a noisy gathering of adults who are accapigliando between them, while the shaken president fails to keep order, naively he manifested with simplicity and with its common sense, based on what he learned from his oratory masters, what should they do to create an agreement between them, confident of being heard.

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Valli himself coined a special term - I have not even found in the dictionary -, calling this symbolic parenetic-story "dystopian", or, if I do not understand trivially and aggressively "out of place", as it might appear to some so-called "friends" of the Pope, but "out of place (tops) central", a little 'as you talk of the office "displaced" or a branch or subsidiary of an industrial company: is not the main headquarters, even if it has relationship with it and refers to it.

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Why Valli has resorted to this curious contrivance? For a form, I can safely say, of modesty, not to sound like a know-it-or nosy disrespectful, though in what he says there is frankness and courage of those who know what it says and says it for love and not for anything else. Valli looks from another place, but from what he knows to see well. It intrudes, but participates.

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Another clue the "story" is given, in my opinion, from the fact that in reality, under the veil of literary narrative that smacks of fable or parable, there's a real story, but there is the heartfelt openness of mind of a faithful son of the Church to his Father and Brother in Christ in faith, dad, to urge him to make good his duty, duty that the Pope knows better than him, so from all the calm and good-natured style of writing, reflected the firm conviction of the Author, based on faith in the charisma of the Recipient, he will listen, considering the terrible catastrophic consequences, that is nothing less than the end of the Church - and here the author obviously welcomes the paradox -, which would bring its excessive behavior concern not to displease the world and gain acclaim, at the expense of a faithful following of Christ.

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It'll also want to disagree, but the veiled accusation background that the author makes to Pope Francis, and around which turns the whole story, It is carried out with clarity and consistency and, in my view, with validity and plausibility, and is the excessive tendency of the Pope to bring the world and the Church among them, then the attachment to the world and to himself, which appears as the hermeneutical key to explain a series of Pope Francis defects, of which, however, he can not be unaware and which he himself, probably, You might want to correct, although it slowed and flattered by unworthy and unable collaborators, that with their stables end up damaging rather than helping.

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Pope francesco, for its peculiar human qualities and for his outstanding and friendly communication - suggests Valleys - is certainly very welcome to the world. But you should ask yourself what is true after all this success accounts; It should consider whether the success depends on the fact that attracts the crowds to Christ or just to himself? Christ interests him most of the crowds? Search the crowds to lead them to Christ or Christ is the means to communicate with the crowds? Christ's enough or he also needs to success in the world? If Christ's enough, because he cares so much about not receiving criticism from the world, as it happened with the previous Pontiffs? Why the world is so beneficial? It is perhaps converting, the world, to Christ? According to the facts does not seem right, indeed it seems that the world is always the same, if not worse. So what? Why were the traditional enemies of the Church today praise the Pope? It seems that they have given up their mistakes, indeed quite the opposite. At the same time he caused controversy and scandal in the Church. Certainly it has the consent of the modernists; but they are false Catholics and false friends. The Holy Father Francis speak of Christ to the crowds? What are the effects of his meetings with the crowds? Some approaches to Christ? Wanting to make themselves acceptable to the world itself is not bad, provided it is not at the price of making unwelcome to Christ. It should be added to the personal circumstances of Pope Francis, the nefarious and diabolical Masonic project, now it is taken up by the UN environments, of a single religion and universal meta-Christian, syncretic and rational, no supernatural and without dogmas revealed, mandatory for all, that involves the equal level all religions in their common elements, without hierarchies, with the rejection a priori of a great religion on the other.

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This is not a nightmare, or a fantasy and morbid pre-conciliar Valleys, but it is a specific plan already in its time elaborated by Emmanuel Kant [1] and endorsed by Catholic theologians such as Edward Schillebeeckx, Karl Rahner, Jacques Dupuis e Timothy Radcliffe.

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The de-construction of the Church

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Valli imagine placing themselves in a future in which the Church, for misinterpreting the renewal and modernization promoted by Vatican II, shall lead, under the pressure of the masonry, to the extreme the current modernistic process of "self-demolition", as he called the Blessed Paul VI, thus suppressing the identity proper to the Church, towards its full approval to the world, under the pretext of "dialogue with the world" and of '' immersion in the world ". The Church in the world drowns.

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As a paradigm of this solvent, Valli was in possession of several heretical projects, such as that of Rahner and Schillebeeckx to relativism or historicism Kasper or project of liberation theology or teilhardismo or "global religion" invented by Freemasonry. Instead, choose an author, of which today no one speaks, known only to heresiologists: the project Marcion, heretic of the second century. But Valli, with fine intuition, he grasped the enormous relevance of this clever seducer, and imagine that in the future worldly and modernistic Church will be the rehabilitation of Marcion [cf. pp. 99-102]. Of course this will happen - it means Valleys - not at the official level, because the Church will never approve a heretic, However, the Pope will leave this heresy spreads, neglecting to refute it and to protect the faithful. Herein lies the grave pastoral negligence of the Supreme Pontiff, in contrast this with its predecessors. This is what Valli wants to tell us: although the Pope free from heresy, nor could it be otherwise, But let the wolf face slaughter of the flock and does not care to heal the Christian intelligence evils, dell 'understanding faith.

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But what constitutes Marcionism, Today I relive in the theology of Rahner? The exhibits in the Valleys 13 thesis, similar to the fees of a damn council [cf. pp. 101-102]. In summary: the good and merciful God, the true God, is the God of the Gospel, in contrast to the punishing and cruel God of the Old Testament. The Christian God, unlike the Jewish God grim - Marcion continues - is the God who welcomes us and approving us in everything we do, and that allows us to enjoy alot of this world, because the world is good, in the certainty of being always forgiven, without conditions, although we are not repentant, since at bottom, very bottom - "experience athematic, inexpressible and transcendental "-, all are good. Sin is not the cosmic tragedy guilt invented by the Old Testament with the myth of the "original sin", cruel myth, pessimistic and offensive to the dignity and human freedom. The sin, assuming it exists, as wisely says Teilhard de Chardin, It is but an inevitable and normal nell'inarrestabile hiccup ascending cosmic evolution to the Cosmic Christ, who fails to exercise any "repair" or "satisfaction" to God for sin, but Christ is simply the supreme model of the evolution of humanity to the point Omega.

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The Church is the The light.

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Ora but, let us understand Valleys, things are not like that at all. Christ is not simply a holy man among others. The Marcionism-rahnerismo is a drug that numbs the conscience and, in the words of the Catechism of St. Pius X, We delude us to save us without merit. The true Church, one that will not end, It is quite another thing and it is shown by the doctrine of Vatican II. So the book of Valli could just as well be titled "How the Church must start over", with much clarity is barely visible, between the lines of his fine irony, his great love for the Church, logically accompanied by grief and bewilderment, as well as when you love someone, one can not but be saddened by her woes. But in the case of the Church, we know that it has the strength to overcome the power of darkness. Indeed, one of the great documents of Vatican Council II, is its Dogmatic Constitution - which means infallible doctrine - the Church The light, wanted by Blessed Pope Paul VI, so at that point the teachings of the Council, until then, only Pastoral by the will of St. John XXIII, also they acquired a dogmatic aspect. This is the reference point of Valli. Who has not understood this, then of his book he did not understand anything.

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"The Council", says the onset of The light [cf. n. 1] "Ardently desires that the light of Christ, shining on the face of the Church, enlighten all men, preaching the Gospel to every creature ". And it is certain that Valli has this unfailing duty of the Church, who founded the existence for eternity, which paradoxically allows you to speak of a Church which "ends", almost to challenge and to make fun of that satanic power, now it embodied by Freemasonry, he is certain to be defeated. But this power, in which Satan is a master, is none other than that of the world, or rather of "this world", of which Satan is the "prince" [cf. GV 12,31; 14,30; 16,11]. Indeed, according to Scripture, It is not the world as such is bad, quite the opposite; it is immensely good, as created by God; and were it not that, so lovable, Jesus would not have said: "God so loved the world, that he gave his only Son " [GV 3,16]. Instead it is bad, this world, as a slave to sin, of death and of Satan. In this sense John commands us to "love not the world" [The Gv 2,16]. Is this the world, which the Christian can not be a friend [cf. GC 4,4], world from which he is hated [cf. The Gv 3,13], because he does not belong, while it would be loved, if he owned [cf. GV 15,19] and from it leave deceive, if he yields to her charms, its allurements and all his empty promises or be frightened by his threats. This world must be escaped [cf. Pt II 2,20], fought [cf. The Tm 6,12] and won [cf. GV 16,33]. Precisely because of being light and saviors of the world. The end of the world", so, It is nothing but the end of this world. But the real and healthy world is destined to rise again and live for eternity.

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Church and world

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This is why the No.. 40 from the The joy and hope [2], which speaks of a 'mutual relationship between the Church and the world "- we say it frankly and knowledge of the facts - is an incomplete and deceptive speech, because it seems that the Church and the world are like the two sides of humanity, at the same level, with each other's qualities, only call to dialogue and to work peacefully with each other for the good of humanity itself. This vision, pushed to its extreme consequences, It leads to the identification of the Church with the world, which it is the unfortunate conception of modernism [3]. Unfortunately the council neglects in that section - and only here in the whole Council, mind you - to talk about the corruption of the world, the transcendence of the Church to the world, the superiority of his order than that of the world, the power and the duty of the Church to be the light and salvation of the world, as well as its ability to give the world a peace which the world can not give. Forget, in conclusion, the The light. This was the slot from which you entered the "smoke of Satan", ie have arisen that deleterious secularism and the progressive loss of the sense of the sacred and the Transcendent, leading to the fascinating, disastrous and devastating modernism, under the pretext of progress and reform, He is shaking the Church to its foundations. In this way the Church is no longer in God's service, but serving the world, because a beyond this world does not exist. The power that is not interested in the spiritual, of charity, but the mundane, self-affirmation in the world.

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Like this, to the Eternal, It has replaced history, contemplation has replaced action; the liturgy of the feast of the community; religion has become political, spirituality in psychology, morality in sociology. It is missing the love of God, he's one scipito, arbitrary and unspecified "love of neighbor", who, being devoid of reference to God, flaw or by excess or by defect, while the world beyond the divine disappeared and the only world is this world. No more fear of God, but the fear of men. What matters is not the glory that comes from God, but the one that comes from the world. No more success at the good, but worldly success. The sacred was profaned and the profane has been sanctified. The dialogue - often hypocritical and ineffectual - was absolute and put in place the affirmation of the truth, while the moral law loses its absolute and is relativized.

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As already he observed in Jacques Maritain 1966 in The peasant of the Garonne: "There has been brought to their knees before the world". You live under the terror of being "overcome". And the idol of the "modern world" arose, a new god, to which Satan wants us to bow down. The new becomes good for the simple fact of being new; the traditional, the perennial, the desire to preserve good and be faithful to it is cursed fundamentalism. For the modernists retain the Gospel is conservatism, while they hold more than ever to maintain their lavish bank account. Today, modernism, in large forces and bolder than ever, After climbing un'indefessa lasting half a century, It has now reached the same threshold of the See of Peter. It lacks only one step - so it believes - to establish a modernist papacy and to end so the Church. But Valli rightly has his doubts that this will never happen.

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That the Church today is quiet - if you exclude a small group of troublemakers - and indeed has never had it so good as now, He opined as Cardinal Carlo Maria Martini, It is the illusion of the modernists, who hold large slices of power. Indeed, it is precisely typical illusion of who holds the power, believe that things are going well, why go his way, at least while it lasts. At this point there is the need of real reform of the Roman Curia. Dad, in the eyes of the modernists, passes to be a great reformer Pope, but its does not seem clear idea of ​​reform: It is still one of the 1968, when he shouted "long live the change", "Down with the conservation!». But today, After fifty years of change often senseless, wise people feel the need to retrieve many non-negotiable values ​​foolishly abandoned. So the reform today - the true conciliar reform - stands out as the recovery of these values. And instead, Unfortunately, the Pope insists in this mindset sessantottino.

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For modernists, naturally, is not it true; and then they are thrown to fish on this Pope to convince him to create a modernist-Lutheran-Mason Papacy, that has nothing to do with the reform of the Council, if not for the possible unhappy hooking n. 40 Of The joy and hope shortly before invoked between these lines. Dad, indeed, should have corrected the trend unrealistic and too optimistic that chapter, whereas, Unfortunately, exaggerates the scope, and this explains his worldly tendency, Valli who rightly accused him in her book.

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In his recent speech to the Roman Curia, the Pope decried the formation of plots. Well, This is above the plot, which it seems that the Pope does not know. It is the diabolical attempt to secularize, curtail, scale down, desecration, Empty and desecrate the Church in order to reduce it to the poor measures of the world, the type of Amnesty International O Green Peace or gods Boy Scouts. This is the plot from which the Pope should look to protect himself and the Church on these plots of Satan. The real danger, for the Roman Curia, for the Pope and for the Church; the real "cancer", the real "traitors" and "infidels", let's say heretics and apostates, are not so noisy and restless Lefebvre, much less conservatives, They should work with progressives; the danger are the modernists, that I am there long hand of Freemasonry, of communists and within the Lutheran Church and the Roman Curia.

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Traps oats meas

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The duty to accommodate the values ​​of the world must not be a pretext for the Church mondanizzare; The duty to be modern must not be a pretext to promote modernism; the duty to encourage progress must not be a pretext to offend conservatives; the duty to avoid the conservatism, rigidity and stagnation should not be an excuse to denigrate those who want to be faithful to the immutable truth and to the absoluteness of the moral law; the duty of hospitality scompagnarsi can not distinguish from those who deserve to be the undeserving: an account is to welcome home a needy and a bill is to welcome a thief. The duty to appreciate the different should not be an excuse for not correcting the heretic. Respect for other religions, It does not exempt from the duty to correct their mistakes. The duty to rescue material poverty, should not overshadow the most important duty of treating diseases of the spirit. With the poor, the humble and repentant will be merciful, but with the cunning, the stubborn and arrogant you must be strict. The duty to practice ecumenism must not be a pretext to promote syncretism, relativism and indifference. The duty to appreciate pluralism should not be an excuse for neglecting the unity and universality - katholikos - of faith. The duty to obtain loyal employees must be accompanied to the differentiation between those sincere and impostors and flatterers.

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Yet the Pope knows his duty. It is only attracted by the vertigo of success and power. It is therefore necessary that we remember him and tell him: So the glory of the world! "Switch the scene of this world!” [The Cor 7,31]. Repent and put in place the talent that God gave you, especially your office Petrine, that Christ has given you not to represent yourself, but to represent Him, not to create your own Church, but to serve, protect and preserve His Church.

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In his writings suggest coming in Valli to propose the terms of a real reform, which it is to re-orient the Church from the gaze toward the ground at a look toward the sky. From the look of the hens at Eagle eyes. From this point we have to make a call to the conscience of the Holy Father and to trust that he will listen to us. A pope should in fact mimic the Popes Saints who preceded him and not theologians trendy, or the prophets who "preach peace if you have something in your teeth to bite" [Me 3,5]. It is not to say that Pope Francis does not have current models ahead. You could say, joking, who has not spoiled for choice, He could go down, for not going further back, until the nineteenth century Popes.

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The Pope's relationship with Christ

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Pope Francis seems to have loosened his relationship with Christ, compared to previous Papi. Hence the negligence in performing his duty as Vicar of Christ. It seems very concerned to maintain or improve a relationship with people and with the world, no matter what, provided that the relationship is. But Christ's mandate is not. He sends us so, all over the world, but not to proclaim a message like the world, although highly social, ecological or humanities, but to teach clearly and unequivocally, all the precise things that He has commanded us to teach, no more and no less, without bringing out the excuse that then there were no recorders, or that today times have changed.

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The Pope, therefore, instructed by Christ, with the assistance of the Holy Spirit, to teach the gospel to all nations, infallibly to interpret the Word of God, to cherish, explain and defend the deposit of faith, convert and call people to Christ, to teach men of good will the fundamental duties of the natural moral law and human rights. He also received from Christ the power to "bind and loose" (power of the keys), namely to control and legislate, ie allow or prohibit in the field of the sacraments, of canon law and the conduct of the faithful in the name of the Law of Christ. He has the power of the high priest, that is to sanctify and cleanse the holy people of God, to rule and guide in the name of Christ, the Church towards the Kingdom of God, and the priestly service of "establish all things in Christ», according to the motto of the Saint Pius X. It has a duty to be filled with charity for all, just and merciful, to be "servant of the servants of God", according to the motto of the Holy Pope Gregory the Great, humbly listen to the prophets or seers, inspired by the Holy Spirit, who humbly remind him of his duties, There were also among them a poor young induced and as a commoner Catherine of Siena, and the duty finally to offer themselves with Christ as a sacrifice of sweet savor unto the Father in the Holy Mass and daily crosses for the salvation of mankind.

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This Pope, that in the eyes of the world and the modernists It appears a "great reformer" (Walter Kasper), Pope a "revolutionary" (Eugenio Scalfari), a "prophetic" Papa (Marco Tarquinio), the Pope that "solves the old conflict of centuries and millennia" (Alberto Melloni), the "father of the peoples" (Nicolas Maduro), the "Pope of modernity" (Raniero La Valle), "Apologist of conscience" (Arturo Sosa); the "Pope of liberty" (Bianchi), the Pope of "spontaneous Church and relaxed" (Timothy Radcliffe), the 'protector of homosexuals' (Andrea Grillo); "the patron saint of the family ' (Vincenzo Paglia), the "defender of refugees' (Nunzio Galantine), "the leader of the international left" (Oscar Madariaga), "The enemy of Trump and capitalists" (Antonio Spadaro); the "Pope of mercy" (Raniero Cantalamessa), the "brother Masons' (Gianfranco Ravasi), "Islam's friend ' (Al-Fayyed) … But actually, regardless of all its merits, is the Pope who, finding themselves having to govern a church agitated and prone to a crisis of faith of a severity never happened in history, It can not seem to control the situation, so that, a most worthy Cardinal who occupied high posts to the Holy See, it seems that in a recent interview in dramatic goldeneye told him in no uncertain terms: "You're wrecking the Church!». At that - if this really happened as it is said - the Holy Father, after a moment of outrage, hopefully we have been able to reflect, to invoke the Holy Spirit that wisdom and strength that will enable him to advance towards the Kingdom.

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Varazze, 1January 2018 – Blessed Virgin Mary Mother of God

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NOTE

[1] Religion within the limits of pure reason, The third, Bari 1985.

[2] Note that the The joy and hope, unlike the The light, It is a simple constitution pastoral, so do not bug-free, no doctrinal, but pastoral.

[3] This view tends Masonic, perhaps inspired Rahner, It must be corrected with the dogmatic doctrine of The light.

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

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THEOLOGY OF THE PORN FUTURE Ambiguity ARGENTINE BISHOPS THAT CAN NOT MAKE CLEAR AND PAPAL UNEQUIVOCAL MAGISTERIUM

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The publication of the Roman Pontiff's response to the Argentine bishops on the By Janet it is making the modernists cheer, but they do not realize that the issue is not entirely resolved, because unfortunately, the papal ruling, as useful and worthy of consideration, not yet full clarity about the vexed question, which is always the: Maybe if they can or not cases where the divorced and remarried may be admitted to Confession and Holy Communion; but above all what they are and what may be, these cases.

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

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Click on the cover to access the bookshop

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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:

or you can use the bank account:
They were IT 08 (J) 02008 32974 001436620930
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ABOUT SMANIA OF CERTAIN NEW PROCLAIM "SAINTS": COMMENTS ON THE THEOLOGY OF Teilhard de Chardin AND HIS POETIC DANGEROUS THOUGHT

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His theology is not driven by a rigorous and lucid speculative commitment based on sound philosophical base, and it is scarce in the same understanding faith, on which prevails a lively poetic imagination. Born then purely subjective visions, emotional and imaginative, to the detriment not only of the correct philosophical reasoning, ma, what is worse, the same doctrine of the faith. In Teilhard de Chardin is a substantial lack of docility to the Magisterium of the Church, he presumptuously replaced by its imaginative subjective view. This is why some have spoken rightly, about him, of "gnosis".

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Author
Giovanni Cavalcoli, o.p.

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PDF print format article

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God the Father has made known to us the mystery of his will: the recap plan in Christ all things [Ef 1, 3-10]

They distracted by what, because the things seen are fair [Sap 13,7]

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Father Pierre Teilhard de Chardin, S.J. [1881-1981]

The information agency Vatican Insider reports:

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"The plenary assembly of the Pontifical Council for Culture has overwhelmingly approved a proposal that must be brought to Pope Francis, It is asking you to contemplate whether it is possible to remove the Warning the Sacred Congregation of the Holy Office on the works of Father Pierre Teilhard de Chardin, S.J. The petition was approved on Saturday 18 November during the proceedings of the meeting held on the theme "The future of humanity: new challenges to anthropology ". the proposal, as raised by the online newspaper SIR [Ed. cf. WHO], It is motivated as well: "We believe that such an act not only rehabilitate the genuine effort of the pious Jesuit, in an attempt to reconcile the scientific view of the universe with Christian eschatology, but also it represents a formidable stimulus for all theologians and scientists of good will to collaborate in the construction of a Christian anthropological model, following the directions of the encyclical Laudato si, naturally you place in the wonderful frame of the cosmos' " [See article Vatican Insider, WHO].

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I must say that I support the initiative, I consider acceptable but with the necessary reservations about his motivation, so I would like to make some clarifications. First of all, it is not "rehabilitate" Teilhard de Chardin, as if that Warning the judge had erred and had to be corrected. It must be borne in mind that, when the Church condemns a doctrine that endangers the faith, can't be wrong, because it applies to that assistance of the Holy Spirit that Christ promised to Peter as the guardian of the truth of faith. And those who teach what the truth, It is obviously qualified to teach what is the opposite error.

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But there are in Warning three pastoral-disciplinary aspects, which may be the subject of reserves, and then correction. Now, by order, we will see what:

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First, care to preserve the seminarians by Teilhard errors it seems like a goal too limited: why worry only of seminarians and not even the teachers? Perhaps the ideas of Teilhard de Chardin did not cause even failures in academic circles?

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Second, the tone of Warning, the 1962, understandably it reflects what until then had been the style of the Holy Office: limited to condemnation of errors, differently from what is the current procedure of the Congregation for the Doctrine of Faith, which, having taken up the post-conciliar directives, accompanies the condemnation of the errors to the relief of the positive aspects of thought the author censored. But of course, of this fact you can not blame the Holy Office of the 1962, who, Dieting contemporary methods, He had simply done his duty.

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However, what arouses true wonder - and this is the third observation, the most serious - is the fact that the condemnation of the errors remains on general and not precise what are the errors condemned, come of always instead it is customary in the Church and it is wise and necessary, to give way to precisely faithful to know from what evils you have to watch and, consequently, what are the appropriate care. So we must say frankly that we have a real defect, course of pastoral and not doctrinal, but it requires, already own, that the document is removed. And it was time, after so many contradictory and uncertain threads in these sixty years of which they are or are not the Teilhard de Chardin errors!

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but be careful, because now there is an opposite danger the one that came from Warning. If this fact favored a harsh attitude towards Teilhard de Chardin without deciding the same time clearly the question, Now the risk is that of yet another subtle maneuver of the usual modernist, maneuver that is not hard to see behind the apparent homage to the Pope, expressed with refined hypocrisy in the petition. The modernists, indeed, under the pretext of respect for Teilhard, They hope the Pope to bite, merely remove the hated Warning accusing them, and everything ends there, for greater ease in continuing better spread their heresies, How do impunity from fifty. So, Needless to say very clearly that there is no question of "rehabilitate" doctrinally Teilhard. If the modernist dream of such a thing, if the take away immediately from the head. It deals with, instead, to correct pastoral attitude of Teilhard, treating it with greater justice and charity.

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The Supreme Pontiff, in granting the removal of Warning, could and should, in my opinion, not to be mocked by the modernists, to test their sincerity, entrusting the Congregation for the Doctrine of the Faith to publish a challenging doctrinal instruction knew Teilhard de Chardin, in which the praises for his merits are accompanied with a detailed list of the errors, What we are waiting unnecessarily from 1962. Then you will see if the drafters of the petition are animated by a sincere love for sound doctrine and the Church, and then by a true respect for Teilhard de Chardin, or they want to use him to continue to get away with it, although we do not know for how long.

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I proceed now by presenting a list of possible theological errors of Teilhard de Chardin, on which you can not, nor should defer all, but rather bring greater clarity to.

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1. In Teilhard de Chardin it lacks the notion analog entity, which it allows to recognize the primacy and transcendence of spirit over matter.

2. He therefore does not know how to conceive a pure spirit free from material. Because of this, for him God is so high spirit, but jointly is the maximum vertex of matter. It is a God material. The Scriptures speak of idolatry.

3. For him, "God is the soul of the world": proposition pantheistic flavor. It confuses the relationship God-world with the soul-body relationship.

4. His theology is the imaginary covering a substantial deification of the world.

5. He wants to replace metaphysics, which is overcoming the physical to grasp the spiritual, with a "hyperphysicshis coinage ", which it is nothing but a fantastic increase of physics raised ("Evolved") the absolute.

6. Based on these assumptions, Void is clear that the distinction between the natural order and the supernatural, being the grace, participation in divine life, pure spirit without matter.

7. Based on these assumptions, the Holy Spirit should lead to an essential material component. That is evident heresy.

8. It should be said against Teilhard de Chardin that the unity of God is not the union or synthesis of a multiplicity, but it is absolutely simple unity without composition. God divides and reassembles, but it is indivisible and reassembles what is divided.

9. The Holy Trinity is not a "trinitization"God as an effect of its own internal movement of multiplication and reunification, but it is the same divine essence triune, unchangeable, no multiple and unmultipliable.

10. God creates the world not in the sense of unifying assumed an infinite multiplicity of material coexisting with Him from eternity, but in the sense of creating the same multiplicity of nothing. God is not only the authorizing officer of the world, but because of its existence. When God created the world, He had nothing beside Him and independently of Him, but it created everything, creature of the single unit and the multiplicity of entities and from nothing.

11. Nothingness is not something possible or practicable, that tends to being or needs to be, but it is a simple non-being. Designing for nothing in this direction is arbitrary imagination and does not correspond to the biblical concept of nowhere, from which God draws the be.

12. It has not existed or may have existed from eternity, next to God and independently of Him, a pure infinite multiplicity as pure numerical quantities without the multiplicity of the respective entities, because the amount of the substance is accident and does not exist alone without its substance.

13. So a pure multiplicity no corresponding subject can not be real, but it is a purely abstract entity and imaginary. The truth is that God, creating the world, does not simply an abstract unified preexisting multiplicity, but it created a real multiplicity of nowhere, which, however, it was not previously to eternity a pure multiplicity no real subjects, because otherwise it could not even be real, but it was and is created as a real and concrete multiplicity of individual institutions, because the multiplicity of real accident and substances.

14. God is not essentially and necessarily connected to the world, but it is completely independent. It does not need the world to complete its essence. His creative act in the world is entirely free and he could very well exist alone without the world, because He is infinite Perfection, absolutely self-existent and self-sufficient.

15. Because of this, Also the Incarnation of the Word and the Redemption by Christ were free and gratuitous acts of merciful love of the Father for the salvation of sinful man.

16. If God is the summit of the world, the divine nature of Christ is the apex of human nature and it falls into heresy.

17. Teilhard de Chardin admits in Christ "a third nature, it would be neither human nor divine, but cosmic "[1]. That is clearly a heretic.

18. It gave, creating the world, It has not only created bodies that would evolve until the spirit level, but together with the bodies (visible), also created pure spirits, ie the angels (invisible).

19. Teilhard de Chardin recognizes that the spirit is superior to matter, and it is right in saying that the matter evolves out in preparation for the creation of the spirit. However, He does not say clearly that the matter can only be a condition of existence of the spirit (the man), but it can not become spirit nor can cause the existence.

20. Teilhard de Chardin overlooks the fact that the spirit can exist without material subject: It gave, the angel and the human soul separate from the body after death, while the matter can not exist or exist alone or by itself without its substantial form, that gives shape, so as to constitute in conjunction with her the material substance, composed of matter and form. He seems so confusing the matter with the material substance, which it is composed of matter and form.

21. Teilhard de Chardin denies the human soul creation directly from God, stating mediation of matter: "The soul is created by means of materiality"[2].

22. It is true that the material substance, ie the body, changes over time, It evolves and turns naturally tending to elevate its nature with bringing it closer to the spirit. But the body can not become spirit, because becoming physical or processing or bodily evolution involve the fact that a material changes shape, but remains matter with a form. Why become spirit, ie pure form subsisting without matter, It should disappear as a subject: which in fact it does not happen.

23. Teilhard de Chardin is right to claim that matter and body are actually true and what good, date, innocent, useful, beneficial, not contrary to the spirit and not the enemy. God is the one and the other creator. But it errs in assuming that matter can become spirit (see previous issue.): would overstate the matter to the detriment of the loftiness of spirit over matter and fall into materialism, ie in the deification of matter.

24. The deep, immutable and inescapable ontological difference and essential (visible and invisible) between matter and spirit is not a sign of division or conflict between them, but it is the effect of divine wisdom creator, without separating distinguishes and unites without confusing.

25. Teilhard de Chardin seems to have taken account of the fact that among the material things and spiritual things is so different, but also similarity and analogy, in their common membership to reality, so that the human reason, starting from the experience of visible things, It can rise by analogy to the knowledge of spiritual things, and even of God (Sap 13,5; RM 1, 19-20). However, he realized that the experimental science leads to theology.

26. It is not clear in Teilhard de Chardin, the distinction between living and nonliving. It should be said that the evolution from non-living to living was made possible thanks to the omnipotence of the Divine Creator, then not in the sense that the inanimate bodies contained originally already by itself and in itself life in a latent state, because this is pure imagination and does not correspond to the experience.

27. Teilhard de Chardin is right in saying, come Darwin, that the species of living beings in the course of evolution were transient and were not fixed, but they have changed into one another, to higher and higher species, until it reaches the threshold of the human species, but without crossing, except perhaps thanks to the divine creative power.

28. It is not documented by science that an animal can generate a man, although it is not metaphysically impossible. So it is not documented with certainty that man is descended from monkeys, if anything, they can have common genes. It should also be noted against Teilhard de Chardin that what we know by divine revelation on this topic, It is that all mankind originated, thanks to an act divine creator, a single pair in paradise place on earth.

29. It's not impossible, but it is extremely unlikely and totally undesirable that the primitive couple Edenic, equipped with, according to the biblical revelation, of very high spiritual perfection, It was generated by a pair of monkeys in paradise.

30. From science we know that the earth had originated long before humans, and that this appearance was preceded by monkey. But to this day it has never been shown that at some point the monkey has begun to generate men. And it is impossible, however, the existence of an intermediate living between man and monkey, because the human soul is not the result of an evolution, ma, It is a simple spiritual form, or there is all or not there.

31. Teilhard de Chardin neglects the fact that the species or human nature or essence of man is fixed and immutable, why it, while allowing a certain "christogenesis”, It is not a transient stage of evolution, one stage of the cosmic become exceeded and surmountable, After becoming a precedent and start to become a more, but it is "fixed end of eternal counsel", because it is created in the image and likeness of God, it did not become and will not become.

32. With everything, Teilhard de Chardin is right to claim that man must progress towards Christ and that Christ ("Christ Omega") drew has sé. But the human and Christian progress is not change in the nature or essence, and therefore the moral law which guides, but it is progress, increase, development, strengthening and growth of the powers of a subject that keeps the same nature, always in obedience to the same law.

33. The moral law, so, It is not subject to evolution, but it can and should be getting better known and applied. The preservation of perennial values ​​is therefore the condition of real progress.

34. Teilhard de Chardin is right in saying that God moves and intentionally finalistically the universe according to an upward trend from matter to spirit, whose purpose and supreme and unsurpassable summit is Jesus Christ. He recognizes that the efficient cause is moved from the final cause. However, It overlooks the fact that Christ is not simply the top and end of man and the world ("Cosmic Christ" as "Point Omega"), ma, as God, infinitely it transcends and has created out of nothing.

35. According to the data of faith, the history of man does not consist in the fact that God unifies evolutionarily and gradually over time the manifold, so that at the end of all mankind is in communion with God (“pleromization”), but it shows the mercy of God, that exalts the humble, and his righteousness, that breaks down the proud.

36. It is contrary to the faith to believe that every man will let attract by God, so that everyone is saved. On the contrary, by virtue of free will and the choices of each, there is who receives the divine mercy and is saved and there is one who refuses and is damned.

37. According to the data of faith, the primitive couple were created in a state of high physical perfection, moral and spiritual, superior, for some aspects, that achieved today by the human species, though wounded by original sin. It therefore seems highly unlikely, although not impossible, God has given birth to the Edenic pair of parents monkeys.

38. What is quite likely however that appears, in punishment for sin, the primitive couple, expulsion from Paradise on this miserable earth, I have taken an ape-like appearance. That is confirmed by the findings paleoanthropological, studied by Teilhard de Chardin, which testify with clarity upward evolution of the human form simian progressed to that of today's man. In this field of knowledge he undoubtedly has its merits.

39. Sin has not simply originated from our wickedness, but it has a historical much deeper, that is the original sin committed by our first parents, whose fault, transmitted for generation, infected all humanity and is taken away by Baptism expiation thanks to the sacrifice of Christ.

40. The sin is not a simple inevitable and negligible accident of evolution path towards the best, almost malriuscito or waste product in the production chain to a thriving industry, however,, but evil act of disobedience to God, subsequent to original sin, that makes the man fall into a misery that, from which it only raises the cross of Christ, which therefore radically it frees us from sin delivering us from its consequences, that the loss of grace, the pains of this life and the tendency to sin.

41. polygenism is incompatible with the Christian faith, saying that mankind originated from a single pair, and that the original offense, committed by this pair, It has been transmitted from generation to this pair to all mankind. Only the Blessed Virgin Mary was preserved from this guilt.

42. The previous history of the earth to man's creation and the Garden of Eden, as it is apparent from paleontology, It presents an unsuitable environment for human life, and therefore seems to be to relate, both with the sin of the angels, although both foreshadowed, with the consequences of original sin. In fact, the Edenic universe was perfectly under the dominion of man.

43. The laws of nature on earth, object of science, given that regulate a hostile nature, harmful and dangerous for us, Although laws laid down by the Creator, beside beneficial laws, clearly represent, eyes of faith, a fallen nature from Edenic condition, as a punishment for sin (Gen 3, 17-19). Teilhard de Chardin seems to disregard this fact testified by the Bible.

44. The sufferings of this life and the hostility of nature to us are not necessary moments in the evolution proceeds, are not just opportunities to take it forward, but are the consequences of original sin and also of our sins, that serve to join the redemptive cross of Christ.

45. For Teilhard de Chardin Christ does not suffer to atone for our sins, but only to strengthen us and guide us in the suffering necessary for our ultimate fulfillment.

46. The opposition and enmity between the "flesh" and "spirit", which speaks St. Paul the Apostle, They were not originally desired by God, but are a consequence of original sin and the Christian ethics leads to their reconciliation. Because of this, Christian asceticism order, under certain circumstances, know how to give up the pleasure of the body, not to lose the joys of the spirit.

47. The excessive and indiscreet concern of Teilhard de Chardin to consider flesh and spirit as one, It raises fears of lax ethics and hedonistic, caused by the fact that, under the pretext of unity between spirit and flesh, the human subject, Prone in this life, following the original sin, to be dominated by passions, neglect the moral effort for the spirit over the flesh domain.

48. "We declare," - says Teilhard de Chardin [3] - "to construct a conceivable future of the human species towards which could both stretch the communism that rationalism and Christianity". This statement smacks of duplicity and is irreconcilable with the Christian's duty to testify publicly his faith.

49. The Church is not the apex of humanity evolving, but it is the community of God's children living in grace.

50. The fact that the Church constantly progresses towards the Parousia does not mean that all members of the Church may progress equally. Some progress and some people downgrades or stops.

51. The life of grace and divine sonship are not simply the evolution of man summits, but a divine life than the simple human life.

52. The matter of the sacrament of the Eucharist is not the world ("Mass on the World"), but the bread and wine specially prepared for the Eucharistic Sacrifice of the Mass.

53. Teilhard de Chardin argues that the Eucharistic transubstantiation does not matter only the bread, but it is completed in "transubstantiation of the world" [4]. In this way it falls into a clear idolatric falsification of the Eucharist.

54. The Eucharistic transubstantiation of the Mass does not take place in the course of cosmic evolution, as believe Teilhard de Chardin, but when the celebrant pronounces the words of consecration of the bread and wine.

55. Christ is not only the world's top evolving ("Cosmic Christ"), but first and foremost is the Son of God the Creator and Savior of the world.

56. The Eucharistic Communion is not communion with the "cosmic Christ", but with the body and blood of the Lord under the Eucharistic species.

57. It is true that in the Mass the celebrant consecrates himself to God with the Church. But we must not confuse this consecration cult, which it is a simple act of the virtue of religion, consequent to the consecration Eucharistic Bread and Wine, and its effect and purpose, with the same consecration of bread and wine, which act by which the priest, in persona Christi, the transubstantiation, which is the principle, reason and because of the cultic consecration.

58. Christ at the end of the world is not welcome in the glory of the whole of humanity reached the apex of evolution (“pleromization”), why not all men want, but "will separate the sheep from the goats" (cf. Mt 25,32), ie welcome the right, while the reprobates will turn away from Him.

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Overall Guest

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the omega point did finally match by Teilhard de Chardin with the Risen Christ

It Padre Pierre Teilhard de Chardin It seems animated by a strong religious and mystical fervor, Christological in nature, with the laudable intention of harmonizing apologetic experimental science with the science and technology. His christocentrism, But, it appears immanentistic, while exaggerated is the exaltation of matter, the world and evolution, with prejudice to spiritual transcendence and God himself.

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His theology is not driven by a rigorous and lucid speculative effort based on solid philosophical base, and it is scarce in the same understanding faith, on which prevails a lively poetic imagination. Born then purely subjective visions, emotional and imaginative, to the detriment not only of the correct philosophical reasoning, ma, what is worse, the same doctrine of the faith.

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the omega point to the new ortogenesis

In Teilhard of Chardin there is a substantial lack of docility to the Magisterium of the Church, he presumptuously replaced by its imaginative subjective view. This is why some have spoken rightly, about him, of "gnosis".

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It also has the impression of a kind of substitution of poetry to theology. But it is a dangerous poetry, this his, because it does not simply express the Word of God with poetic images - something quite legitimate and useful -, ma replaces personal with fantastic creations. Rightly, Jacques Maritain speaks of theology-fiction [5] or what has been called fantatheology. It's no wonder that Teilhard de Chardin confuse intellect with imagination, because he himself theorizes: "The thought is feeling transformed ' [6].

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Remove the This orientation, without clarifying this "dangerous thought", or if you want ... "dangerously poetic", may create more dangers, especially then in a quite delicate moment like the one we are experiencing today in the Church and ecclesiastical level.

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Varazze, 7 December 2017

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The fantatheology Teilhard de Chardin in the film version

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NOTE

[1] Cit. in G.Frénaud- L.Jugnet -Th.Calmel, The Teilhard de Chardin errors, tree Publishing, Torino,1963, p.38.

[2] A.Drexel-L.Villa, Analysis of an ideology. Pierre Teilhard de Chardin, Editions Civilization, Brescia 1970, p.129.

[3] Cit. in A.Drexel-L.Villa, op.cit., p.124.

[4] A.Drexel-L.Villa, op.cit., p.131.

[5] The peasant of the Garonne, Desclee de Brouwer, Paris 1966, p.177.

[6] Cit. in A.Drexel-L.Villa, Analysis of an ideology. Pierre Teilhard de Chardin, Editions Civilization, Brescia 1970, p114.

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