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

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

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

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Author
Giovanni Cavalcoli, o.p.

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

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

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

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

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

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

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The natural foundation of belief in Hell

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Church Teachings about Hell

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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The crudelismo is the other face of buonismo

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

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

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

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

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

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

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

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

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

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

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A wrong conception of God

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

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

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

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

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

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

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

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Not a dogmatic definition is needed about hell

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

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

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

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

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Varazze, 2 April 2018 – Easter Monday

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NOTE

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

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

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

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

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

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

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

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

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

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

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PDF print format article

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

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

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

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

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

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

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THEMES ALREADY PROCESSED FROM POPE FRANCIS I

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

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

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

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

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

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Pelagian and Gnostic

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

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

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He says it in fact:

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

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

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Continue to God has pleased:

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

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

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

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

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

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

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

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

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

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

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A PROVIDENTIAL NEW IN THE HISTORY OF THE PAPAL TEACHINGS

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

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

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CHARACTERS of Gnosticism

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

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

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

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

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THE CONTEMPORARY GNOSTICISM

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

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

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

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

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Returning to the text of God has pleased, states that

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

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THERE IS ALSO AGNOSTICISM

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

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

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

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

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

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

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

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

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

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THE VARIOUS FUNCTIONS OF GRACE

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

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

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CRISTO, ONE SAVIOR OF THE WORLD

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

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

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

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In this sense, the God has pleased can state:

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

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

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SALVATION OF THE SOUL AND BODY

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

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

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

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

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

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

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

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

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

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

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Precise then God has pleased to n. 13:

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

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

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CONCLUSION

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

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

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

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

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

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

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

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

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

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From the island of Patmos, 13 March 2018

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_____________________________

NOTE

[1] See the case Nietzsche.

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

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

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

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

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

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

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

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

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

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

[12] Editions du Cerf, Paris 2000.

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

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

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

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

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

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

[19] Denz.1351

[20] The light, 16.

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

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

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

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

[25] Denz.800.

[26] Denz.902.

[27] Denz.1440-1441.

[28] Denz.801.

[29] Denz.1820.

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

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

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THE SHAM OF THE DOCTRINE OF SUPPOSED mutability HUMAN LIFE. ABOUT THE THESIS OF MAURITIUS NAILS: THE TEACHINGS OF THE CHURCH DOES NOT LIE WITH S'INTERPRETE

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The incoherent speech, opportunistic and flattering Maurizio Chiodi is part of the intellectual and emotional climate, Revolutionary in the negative, increasing collective excitement and false devotion to the Pope, fomented by the left, which in recent years it is rapidly spreading in the Church, since Eugenio Scalfari, famous interview in the beginning of the pontificate, It launched the successful eulogy Pope revolutionary

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Author
Giovanni Cavalcoli, o.p.

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PDF print format article

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the suffered last encyclical of Blessed Pope Paul VI, that never gave the other encyclicals prints over the next nine years of his pontificate.

The New Compass Daily the 2 February brings with comment Renzo Puccetti - "You write prohibited reads lawful: It is the poetry of Nails " [cf. item WHO] ―, some statements of the moralist Maurizio Chiodi on the Pontifical Commission will resume work they consider the encyclical Human life of Blessed Pope Paul VI with a view to its application in the context of contemporary social and ecclesial.

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As I and the Father Ariel We recently explained, the doctrinal authority of this encyclical must be neither overestimated - as if to make a dogma -, nor underestimated, It considered mutable or, come disse Karl Rahner, even wrong [cf. our previous articles, WHO e WHO]. On the contrary, it is infallible doctrine, that is, absolutely true, unchangeable and tamper-proof, although, As he stated by Father Ariel in his recent article, it is not a defined dogma. It is not doctrine defined, yet it is final, to express ourselves with the Apostolic Letter The credit for the defense of the Holy Pontiff John Paul II of 1998 and quoted in the article of the Father Ariel. Indeed, matter of which is the encyclical of natural ethics, establishing the natural moral law, object of practical reason, law that, applied or put into practice by virtue of prudence, guides action to achieve its natural end last, that is God's greatest man Well.

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However, as pointed out by the Pope in the same encyclical, the Church has had but from Christ the mandate to reveal to man the way of eternal salvation, so Christian duties are the subject of faith and can be dogmatizzati; ma, given that compliance with the supernatural revealed precepts must observe the natural law, the subject of natural reason, The Church also has the right and duty to teach men even the precepts of the natural law, despising them, You can not attain salvation.

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If the Church wants or so wished, It could elevate even dogmas duties of the natural law, but he does, given that they, by their nature, They are understandable and demonstrable for the simple natural reason. For this reason the Pope justifies the prohibition of contraceptives with rational arguments, acceptable even by unbelievers, provided that reasonable men, Although the Catholic is required to submit to papal prescription with no divine faith, It was defined as a dogma, but with ecclesiastical faith, that befits the doctrine of the Church. However, the refusal of obedience does not constitute veritable heresy, but close to heresy error. He says Paul VI:

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"No faithful will deny that it is up to the Magisterium of the Church to interpret the natural moral law. It is in fact indisputable, as we have repeatedly stated our Predecessors, that Jesus Christ, communicating to Peter and to the Apostles His divine authority and sending them to teach all nations His commandments, He constituted them as guardians and authentic interpreters of all the moral law, not only that of the evangelical law, but also of the natural, it also expression of the will of God, the faithful fulfillment of which is equally necessary for salvation " [n. 4, see text WHO].

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Natural law does not permit derogations or exceptions. If there are the conditions of its applicability, not there are cases in which it may be suspended, as it can happen for a custom or a positive standard or conventional, I can admit handouts or suspensions or changes or repeal. If it is inapplicable only because they lack the conditions to be applied, which in certain cases occur.

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Law enforcement natural resembles the absolute logic subjection of the individual to the species or the particular to the universal. No case can escape or be an exception. It would be absurd to think that there might be a man who is not a rational animal, or it can give the sum of 2+2 that does not face 4. Indeed, the natural law is the law of action of man as such, It equipped with a specific nature, which it is the same in all individuals. If an act of natural law is good, it is always good. If an act is bad compared to the natural law, It is always bad. It can not be that a good act becomes bad or an evil act becomes good. Worshiping God or honor their parents and be honest it is always good. To steal or kill or fornicate is always bad.

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It must however be noted that moral values They are sorted hierarchically compared to the supreme good or final End, It gave, and that in the present life, marked by disorder and unrest following on original sin, the affirmation of the superior value often does not take place in harmony with the lower, but at his own expense. We must be ready, as Christ says, with strong language, that must be properly understood, to "hate" him for his soul, to give up an eye or a hand, just to be able to enter the kingdom of heaven. We should fight against the world and win. To save the life, necessary to death. This means, At that time, that if a value is absolute, no allowances or exceptions, but the fact is that, if this value hinders or impedes an absolutely necessary and vital higher value, it is not to make an exception to the rule, but simply aside to make way for a superior rule.

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The review of 'Human life by the Pontifical Commission [cf. WHO] forms part probably in this order of considerations, but we do not believe to your mind, how does Nails, s'incammini the Church to embrace evolutionary ethic he proposed, which it was already condemned by Pope Pius X in Feeding of Dominic's Sheep as completely contrary to reason and faith.

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Criticism at Nails positions

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First point. As reported Puccetti, conscience, according Nails "coincides with the totality of the self (persona) - Descartes, the specific self-consciousness - in its value with theoretical and practical ' [cf. WHO].

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We respond by saying that the consciousness It does not coincide with the totality of the self or the person. Consciousness is reflected act of the intellect, which is the person power. This is spiritual substance, composed of soul and body, whose being exceeds the being of consciousness, that, from what appears from the above, it is only an emanation or act of the person, and therefore part and spiritual manifestation of the person. As for the self, it is the manifestation of the self all'egli, that is the person of whom you speak in declarative sentence, as when, for example, say: Descartes was self-conscious. That see Descartes is the same or better I Descartes as it appeared to Descartes. So the self is not the person, but the appearance of the person intended to herself, in the self-consciousness of the person.

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But the biggest mistake of Nails, consequence of the previous, It is that he confuses the human with the divine person. In fact not the human person, but God is Self-consciousness subsisting. This is convenient for Nails, why he, to argue that the doctrine of 'Human life can change, He would like to substantiate his thesis proposing a concept of person, for which the moral law is not immutably established by a transcendent divine will, to which man must adapt, but it is free expression of the same desire of the human person as self-subsistent, matched to God, and then as a principle of moral law itself, whose content is determined by a transcendent divine will, creative and norm of human nature, but it is the same human subject that determines its nature and, consequently, the law of his act. Instead, the doctrine of natural law contained in Human life supposedly the person conceived as the existence of a single human nature, created in God's image, a real substantial entity, whose act, It proposed to the practical reason and implemented by the desire, It is regulated precisely by this practical command of reason, which it is the natural law, known to every man's conscience, and imprinted in human reason from divine Reason.

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Second point. Puccetti reports that nails writes that "the moral norms are not reducible to rational objectivity, but they ask to be inscribed in the human story, understood as a story of grace and salvation ". Puccetti saying comments that "discreetly poetic Chiodi asserts its subjective view of morality".

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Big mistake is to Nails, to steal the moral norm to the judgment of reason, to replace the function of reason with the "human story", as if this could be human without the guidance of reason, not realizing that the irrational behavior is not that of man, but the beasts. Vano and senseless, At that time, in these conditions, keep talking about "thank you" and "salvation", divine gifts, which they are not granted to the beasts, but the animal reasonable.

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third point. It reports that Puccetti Nails moral norms "guard the good", but states that it is a good "that is given in the experiences of life". Fake. Moral good, before that in "life experiences", It is offered by God to the practical reason enlightened by faith, starting from sense experience. If then the will puts into practice the good conceived by reason according to the command of virtue, At that time, but then the subject experiences the good done or loved, accomplished action controlled by the practical reason.

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Puccetti right in pointing out that so emphasizes Nails, of these experiences, "The subjectivist character, not be pursued as a good in itself, but as well as it is known and esperienziato, everyone does their own experiences " [cf. Feeding of Dominic's Sheep, text WHO]. Indeed, the goods held by the natural moral norms is given already by itself and by itself in their intelligibility and universal rationality, abstracting from the experiences of life and above them, which, to be morally good, licit and praiseworthy, They have to compete on those standards, who otherwise would not "standards", ie rules of conduct; they must, that is, be faithful and their practical application in different circumstances and situations of life, after being intellectually conceived and understood in their universality and rationality.

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In essence, Nails conceives the moral agent which he said is subject to the doctrine of Human life as irrational self-consciousness in a "human story, understood as a story of grace and salvation ": a monstrous character, half divine and half animal, as in greek-Roman mythology, except to be subject - do not know how - to a "story or history of grace and salvation", from which it appears that nails do not know or what is the grace, or what is the salvation.

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Nails seems to be succumbing the moral conception of Human life a vision of moral action based on a Cartesian concept of the person as self-consciousness, whose practical dynamism, But, It is not driven, as in Descartes, the rational concept, and then from the universal objective, but from tendenzialità historical and experiential, ie existential and subjective, in the manner of Heidegger, as rightly observes Puccetti. So this is not immutable essence based action, but the self-consciousness to become, Factor in turn becoming and change. What matters is changing and transforming. There is no wonder then nails imagine that the Pope will change the doctrine of Human life. But the illusion completely, because the Pope, any Pope, also Bergoglio, referred to as "revolutionary pope", He knows that the natural law is immutable and is not a changeable product of the human will erected to self-consciousness existential. But Nails goes ahead anyway and thus comes to the idea of ​​an ethics without a fixed rule, but radically transforming, existential, experiential and revolutionary, on the type of that of Nietzsche.

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revolutionary ethic

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By then understand the root before watching Nails, let's stop on the theme of revolution, Today fashion back even in the teaching of Pope rifermento. The revolution therefore involves the idea of ​​a radical transformation, of a profound change or upheaval. It can be, it is true, subversion, but also renewal. It can lead to destruction, but also conquest. It suggests to violence, but also the regenerative power. However, "Revolution", in the usual sense - face it - especially social, It does not enjoy a good reputation; says more harm than good. He says new, usually, however, that does not involve, as perhaps some people mean, growth, improvement and progress in the true and the good already possessed and stored, which confirms their loyalty, which it is thus in fact strengthened and increased, while leaving the useless old, we free ourselves from evil and breaks with sin and falsehood. But mostly the revolution, in the most radical conception, is the arbitrary claim and nihilistic want to delete or cancel all thought and values, if it were possible, all the previous real already found a stable and grounded, to do it all at will and their will: what Nietzsche called the "transvaluation of all values", effect of the "will to power". The first revolutionary act of man, in this sense, It was the original sin.

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We see then that the poisonous force and destructive of the revolutionary principle is not at all in action as such insurrectionary, in exceptional cases it is justified even by St. Thomas Aquinas [1] and by Blessed Pope Paul VI [2] and it is not even in a radical renewal or regeneration of thought and life, as in the conversion of great sinners or occurred in the transition from the Old to the New Covenant or will happen in the end times with the Return of Christ: that "recap (apokefalàios) of all things ", by Christ, of which St. Paul speaks [cf. Ef 1,10]. Because of this, in the Bible, in Tradition, in the Fathers, the Magisterium of the Church the term "revolution" does not exist or has a negative sense of revolt, sedition, riot, subversion. What is perhaps most approaches him in a positive sense is that of Metanoia, ie that healthy change in thought and conduct, in the light of God's Word, which is translated by the term conversion, which creates the son of God and the '' new man ', Risen with Christ.

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Instead we have to say sorry frankness which unfortunately incoherent speech, opportunistic and flattering Maurizio Chiodi is part of the intellectual and emotional climate, Revolutionary in the negative, increasing collective excitement and false devotion to the Pope, fomented by the left, which in recent years it is rapidly spreading in the Church, since Eugenio Scalfari, famous interview in the beginning of the pontificate, It launched the successful eulogy Pope revolutionary, [cf. video WHO] very unwise title, that the Pope would have to disprove, which unfortunately does not. It so happened that a few days ago, the myth of the revolutionary Pope, It was re-launched in a big way even by Antonio Spadaro it La Civiltà Cattolica, by presenting the Pope as "the revolutionary who is changing the world by using Marxism ' [cf. WHO], coincidentally on the occasion of the Holy See negotiations with Beijing's Communist government, while tucking S.It is. Mons. Marcelo Sanchez Sorondo, current Chancellor of the Pontifical Academy of Sciences and the Pontifical Academy of Social Sciences, with incredible impudence dared to say that the Chinese regime is "the better implementation of the social doctrine of the Church and the encyclical Praised yes», arousing the serious concerns and protests of many in China and abroad, among which stands for authority and international prestige the wise old Cardinal Joseph Zen, courageous spokesman and defender of the persecuted Catholics in China [cf. WHO].

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Qualify Pope as a "revolutionary", like a title of respect, it means to lack a sound criterion of judgment, taking a class at least profane, totally unfit to be the praises of a Pope. It is surprising then even more the fact that the Pope will leave quietly qualify in this way, without at least resize this unseemly title, but almost compiacendosene, something that certainly does not bode well for the benefit of his wisdom.

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This dangerous infatuation with Revolution, ben contrasting al mercy pacifism and Jorge Mario Bergoglio, threatens to summon the ghosts of the past: French Revolution, Russian revolution, fascist revolution, Spanish revolution, Maoist revolution, to the countless African and South American revolutions, culminating in that of Fidel Castro or August Pinochet.

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The mentality sessantottino

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The Sixty himself was a reckless revolution, who introduced the Church as a dissolving principle modernistic, under false pretenses of progress and implementation of Vatican Council II. The message of the Sixty was founded on a vision of Hegelian-Marxist reality and human action, which gives the primacy to the shifting with respect to the immutable, It enhances the change against the fidelity, progress against conservation. The message was that sixty-eight must "abandon their certainties", everything had to be questioned, the permissive freedom of the "forbidden to forbid", imagination instead of reason by "power to the imagination", the self-production of culture through the teacher's removal, resulting in suppression of the merits buonistica, until reaching the "six political" and to all promoted, open up to the new revolutionary, understood as a break with tradition and rejection of the immutable.

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Everything changes, and God changes.

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God is still there, punishments threatening, but it becomes in us and with us. Do not hang on to anything because everything passes. Nothing is stable, but everything becomes. The rule of action is the history and experience, Modernity is assumed and lived, come dice Rahner, "In its totality", without question and without criticism in the light of immutable truth, that does not exist. The Church and the world are identified. All the action is resolved in the political, but at the same time the individual is a law unto himself. The act should not be obedience to an abstract and immutable law, but concrete and historical creating ever new in the evolution of freedom of situations. The obvious consequence of all was the refusal of the Magisterium of the Church with its monotonous and propose repeating the same things, empty schemes, boring and moldy past, to listen to new prophets, which in reality they were nothing more than heretics and charlatans, which, sold as interpreters of the Council, did no more than reproduce under a linguistic coating the heated broth of the old modernism of San Pio X times, He drank eagerly from the Hegelian worshiping crowds of history, but incapable of learning the lessons of history. So it happened that the Sixty introduced in the Church psychosis, if not the obsession of change and "progress", which then, in essence,, separated from respect for tradition on which must be based, and must explain and develop, It's not progress at all, but selfishness, skepticism, eroticism, relativism, destruction and nihilism.

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An immense wealth of theological education painstakingly and diligently prepared by fathers in past centuries, always recommended by the Church and by the Second Vatican Council, be preserved and jealously guard and faithfully and to be handed on to future generations, It is so forgotten, dilapidated and remained closed and unused - when it went well - in libraries, Now unless these new barbarians do not want to destroy the libraries and replace them with theology narrative Mickey, Donald Duck, Pulcinella, flying saucers and Santa Claus.

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The fascinating theological and spiritual alternative, offered by the latest modernism, with his eye on the future of the Church, his sting of renewed Christian life, open to the breath of the Spirit, It is now offering a multiplicity of chances and of imputs, of which I can mention only a few examples here, as the new direction of the Congregation for the Doctrine of the Faith not to condemn the heresies, but only the conservatism and stiffness; allow a Lutheran access to pontificate the project of the Italian bishops to observe the rule of silence, in imitation of the Trappists; the idea of ​​the newspaper Future to dedicate a weekly column to the theology of masturbation; The project to replace the Jesuit Gregorian to now Old Course, repetitive, stale, worn out, Abstract and passed on the Trinity, a much more current and engaging undergraduate course immigratologia; the decision of the Dominicans to ask the Holy See to appoint Schillbeeckx a Doctor of the Church on the occasion of the forthcoming closure of the convent of San Marco in Florence; permission of the Congregation for Divine Worship the use of bicycles in the church following the example of Archbishop of Palermo and the use of churches for the night gay homeless; replacement, in Mass, al I believe, incomprehensible assembly of abstract and metaphysical formulas, the much more attractive and meaningful Dolce hear [cf. WHO, WHO]; elevate pedophilia free expression; Radio Maria put under the control of Freemasonry; S.It is the recommendation of the studies. Mons. Angelo Dirt on theological wisdom Marcion [cf. WHO]; listen to the recorder of the Father Christology lessons, Arturo Sosa [cf. WHO], or those on Andrea Grillo ecumenical church [CF. WHO], or those of Cardinal Walter Kasper immutability of dogma and morality, or meditations on the Eucharist mangereccia of Hermes Ronchi [cf. WHO] or erotic Eucharist Timothy Radcliffe [cf. WHO, WHO] or the Eucharist Manuel Belli button, or the series of conferences of S.It is Bishop Nunzio Galantino of "Luther, gift of the Holy Spirit " [cf. WHO] or S.It is. Mons. Vincenzo Paglia on the spirituality of Marco Pannella [cf. WHO], or the lessons of Cardinal Gianfranco Ravasi on Freemasonry [cf. WHO, WHO] or the prophecies of Enzo Bianchi on homosexuality Charisma [cf. WHO, WHO], while our Catholic politicians should make a trip to China to see de visu the best application of the social doctrine of the Church or form an alliance with the Party and Bonino Cirinnà for the family institution reform.

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What however now urgently needed unpostponable stop is a good time with this one-sided, factious, false, gretta, bolsa and harmful rhetoric of "progress" and decide vigorously to implement a real progress, which - as we remember, for example, the Dominican theologian Servant of God Tomas Tyn - can not but be in harmony with the conservation and recovery of immutable values, stable and perennial, indeed eternal, which are the basis of civilization and Christianity and founded a real progress, that does not make us fall back into barbarism.

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This is not to return to what has been passed and it is now useless, died, useless or harmful. It is valid rebuild what has been destroyed, to recover precious values, still useful or more useful, that have been forgotten. With Descartes we are deluded to remake the foundations of thought already thrown the Bible and Aristotle. But this is illusion and folly, because the foundation is not deducted, but dates. On those builds. It is inevitable to use them, even if it means destroying. Wisdom has it that you simply use no doubt. They are modernist and revolutionary who recede and subside, until you return to barbarism, because the new offering is the destruction of the old be preserved. Those who are close to what is genuinely new and advanced, He has no reason to appeal to tradition or immutable, because the genuine and beneficial new is nothing more than confirmation and development of the ancient. It is clear on the other hand you need to know what you can change and what not. You can also admit, being benevolent in the language, a revolutionary innovation; but when it is announced, necessary to ascertain whether it is a genuine novelty or is a hoax, comparing the utterance with knowledge certain and incorruptible that we have already acquired.

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A novelty that contradicted two thousand years of Christian belief or practice, It is not necessarily heretical or rejected. Necessary to ascertain whether it relates or not to human values ​​or Christians that may mutate or cease. While the natural and divine laws can not change, but only to be better known and applied, positive and canonical laws of the Church can change by order of the Supreme Pontiff, also they were in force for two thousand years. But even then it would be improper to speak of a Pope "revolutionary", but at most innovator or reformer. And if you imagine that a "revolutionary" Pope can change the natural and divine law, such as no longer valid to declare the doctrine of Human life, it means that you have lost your mind.

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Like this, the fact that for two thousand years the Church has not permitted women to distribute Communion or read Readings of the Mass, He did not prevent the church to give today to the woman this permit, because it is a field - power of the keys ―, in which the Church is free to legislate as it sees fit. It is not the length of time that makes the traditional authorities, but its dogmatic or less merits. The permit a woman to give Communion or to read the Mass Tradition, although only thirty years of life. Instead the view of the mutability of natural law supported by Chiodi is totally unacceptable not because it contradicts to two thousand years of Church teaching, but for the fact that it is philosophically wrong and then next heresy.

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Unfortunately, instead, the mentality sessantottino It is seen in the ministry of the present Pope. It then explains how recently he has been able to do a very unwise eulogy of Sixty. And the newspaper Future, tucking, in the number of 14 last February, Pag. 21, He has had the unfortunate idea to evoke sympathy for the sixty-eight he had Cardinal Carlo Maria Martini, praising him in these words: "The Archbishop of Milan was not referring to values ​​or principles, but stings in the century flesh " [cf. WHO], without realizing, the unhappy newspaper, of bad adopted metaphor, since, in truth, It is precisely the universal and perennial values ​​and the obvious principles, incontrovertible and immutable, the ones that move the intelligence and the will to truth and goodness, while the stingers are used to move the stubbornness of donkeys. E, If we want, Sixty-eight was actually a "sting in the flesh of the century", which, however, far from it bountifully, he deceived, mangled and corrupted by the prospect of a fake renewal, that ends in nihilism.

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It is surprising and painful to see that even today, well after fifty, during which the bitter fruits of this revolution have appeared, There are still those who insist blindly to follow a dead end, rather than correct the course and take the path of true implementation of Council, rightly interpreted by the mortgage and free Modernist, which it is based on false and Hegelian opposition between being and becoming, preservation and progress, time and eternity. The real implementation of the Council involves, instead, the wise conjunction of essence and existence, preservation and progress, firmness and suppleness, abstract and concrete, stability and momentum, renewal and fidelity, metaphysics and history, and moving saldezza, permanence and development, identity and growth.

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The strength subversive neo-modernist, apparently reliable and innovative, but in fact illusory and destructive, originated - as reflected by the very words of nails - from Cartesian spirit and Lutheran, nell'hegelismo matured and Marxism, and since then he began with steely determination and growing success, not hindered by a dormant episcopate, a climb to the ecclesiastical power, that, began in the workers' and student circles, among theologians and intellectuals and the lower clergy, in recent years he has contaminated the bishops themselves, until you get to Cardinals, the same rooms of the Holy See and pontifical academic institutions, without the Papacy, though supported by most worthy Popes, It managed to stop this rising tide for lack of sufficient cooperation from the episcopate.

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The task that now has to be for the Church and the Holy Father, It is to maintain and develop both the good fruits of the Council, either to correct his persistent misapprehension and is to recover forgotten values. Forget the revolution. It 'just the "metanoia", conversion and penance, motions of the spirit and life, Sustained by the grace, far more intelligent, radicals and health of the revolution, Because that this is limited, at best and not troublemaker, to operate in this mortal life, while that works with a view of eternal life.

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Let no man deceive you with enticing topics [With the 2,4]. Your people shall build the ancient ruins, ricostruirai the foundations of past ages [Is 58,12].

Varazze, 27 February 2018

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NOTE

[1] QUESTION, II-II, q.42, a.2, 3m.

[2] CF. S.S. Paul VI, Encyclical Development of Peoples the 1967, n.31.

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

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THE QUESTION OF HUMAN LIFE IS SIMPLE: MAKE LOVE AND DO IT WELL. WHO PROVIDES NEW DOGMAS IS ABOUT WORST I DOGMAS PUTS THEM IN DISCUSSION AND THEN deconstruct LI

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Many of those who talk about environmentalism, nature and naturalness, ready to spend on a piece of clothing ten times as long as non-woven synthetic fibers, as unnatural and therefore potentially harmful to the human body, as may be considered instead put a natural rubber condom as a synthetic suit on the male member of the male during a very natural sexual intercourse? It's a track suit most harmful and unnatural made with synthetic fabrics, or a condom that comes between the man and the woman during the naturalness of love?

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Ariel S. Levi di Gualdo

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Click on the book cover to enter 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:

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

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