Still on “divorced and remarried”, the third round with Antonio Livi

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STILL ON “DIVORCED AND RESPONDED”, THE THIRD ROUND WITH ANTONIO LIVI
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The Church does not say anywhere that these people are constantly deprived of the grace of God, that is in mortal sin. On the contrary, already allowed today that they have to make a spiritual communion, It supposes that they may be in grace, Giacchè, as you might think to make a spiritual communion in a state of mortal sin?

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Author John Cavalcoli OP

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John Cavalcoli OP

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Monsignor Antonio Livi asked me new objections on its website Apostolic Union Faith and Reason [see WHO, WHO]; site which can be accessed from home-page Dell’Patmos Island by scrolling to the right under the heading “publications and associations”. To them I reply. The objections are numbered. Each time I follow my answer.

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1. The Church rightly considers these people as in "state of sin", namely in an objective situation that deprives them of the grace of God and that does not allow them to receive sacramental absolution until they have shown to the confessor concrete signs of conversion (repentance inner and outer repair), which would allow them to return to a "state of grace" and to be able to approach the Communion.

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The Church does not say anywhere that these people are constantly deprived of the grace of God, that is in mortal sin. On the contrary, already allowed today that they have to make a spiritual communion, It supposes that they may be in grace, Giacchè, as you might think to make a spiritual communion in a state of mortal sin?

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2. the Dominican theologian is not to take note of distinction (I remembered that I already) between "case" (hypothetical event considered in the abstract) it's done" (concrete event that can be the object of subjective experience and intersubjective). If he had taken account of this logical distinction, would not continue to accuse of "rash judgment" who, like me, only to remember that, according to the doctrine of the Magisterium, the baptized who have been divorced and have set up a public adulterous cohabitation are objectively (As free and responsible moral object of the action) in a state of mortal sin.

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All we can and we have to say or know based on the doctrine of the Church, It is that the two are in a state of life illicit, irregular, very dangerous for their souls and give scandal to the faithful. But between knowing that and the support that they are unceasingly and inexorably into a state of mortal sin, He runs a lot and would, as they say in logic, a consequence of the larger premises. We must therefore distinguish the state of a person's life from the moral acts of this person, or the state of the will of this person. The state of life remains; the will can change at any moment from good to bad and from bad to good. A state of life can help or hinder sin or grace, but it can cause them, because sin is caused by ill will, while the good action is caused by the goodwill move on divine grace, what theologians have called "physical premozione". Like this, one that is in the state of remarried divorced, It may be in grace, while one that he has embraced the state of Carthusian, It may be in mortal sin.

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3. Cavalcoli unduly restricts the case of the "state of sin" to cohabitation (oggettivamente counterfeit) among people who have been divorced from the legitimate spouse. With this undue restriction of the subject he does not take into account all the other serious moral responsibilities I mentioned before, and then he pretends to ignore that moral responsibility is personal: there is a responsibility of torque, and then there is even the possibility (proposed, as we have seen, Archbishop of Ancona) "discharge" the couple as a single moral subject.

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Unfortunately Antonio Livi makes me say what I did not say. First, I never said that the two are limited to doing only sins against chastity, ma, on the contrary, I mentioned the possibility that they make also other sins. Second, I have never spoken of a "responsibility to couple", because I know that everyone has their own responsibility. So one of the two could be in grace and the other in sin.

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4. Horses, that in recent times, in his polemic against "Lefebvre" she demanded that are considered "infallible" teachings of Vatican II, who also he wished to be a non-dogmatic Council (“pastoral”), now it requires them to be regarded as "infallible" even all the teachings of the ordinary magisterium, undogmatic, ma mere “pastoral”, of this Pope. At the same time, to justify changes “disciplinary” (but which may imply a radical reform of doctrine) he supposes and requires that the Pope wants to bring in pastoral practice on family, Cavalcoli claims it is regarded as merely "pastoral", and therefore reformable, the teaching of St. John Paul II on marriage: teaching instead is undoubtedly dogmatic in intention and matter, as this is already defined in terms of theological and moral irreformable from Scripture and from the Council of Trent. It is in fact the law of God, interpreted authoritatively and infallibly by the Church. Nonetheless, Horses, regarding the sacrament of marriage and access to the sacraments of Penance and the Eucharist by the faithful who live in concubinage and not want to change their state of life, He insists that the Church can and must change this law, considering the nature purely "disciplinary", so accidental and temporary, when it is presented as fundamental and perennial.

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Following the statements by the Popes Vatican II, instead we must first of all say that Vatican II was not only pastoral, but also doctrinal. And if by "infallible" means simply that the doctrines - mind: the doctrines, not the pastoral directives - the Council does not contain errors, that will always be true, and which they can not be mistaken neither now or in the future, Well I do not see what the problem is to say that they are infallible, in the obvious sense of the word and the current, ie "that can not be wrong", even if there are no new dogmatic definitions allegedly infallible. In second place, I have explained it on’Patmos Island that in other places that John Paul II in St. Family member company it is limited simply to remember, justify and recommend the ecclesiastical law in force, without posing the question of whether it can be changed.

I have already shown in previous interventions in the’Patmos Island and elsewhere, that the current rule, as in conformity with the divine law, It does not follow from it so necessary and unique, but it is a ministry among other possible. Because of this, the church, under its jurisdiction, (the "power of the keys"), on the grounds that she is a judge, can change it.

Here there is not at stake, says Antonio Livi, l '"interpretation", but the application of divine law, which, breadth of possible applications, can admit other, different from the present one. Of course the interpretation of the divine law is a matter of dogma. And here it is clear that the truth is only one. But here, instead it is a practical matter: how to make sure that the sacraments, respecting their unchanging essence, can bring the maximum possible result of grace? Here you can enjoy different possible solutions. And here we measure the pastoral wisdom of the Church.

Thirdly, I would like to ask Antonio Livi where I would have said "infallible" all the teachings of this Pontiff. If anything, I defended from those who accuse him of heresy. But this I think I have the right and duty to do so.

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5. Cavalcoli it hides the alleged intention of Pope Francis to proceed in this direction.

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On the contrary, I always said I do not presume to know at all what the Holy Father will decide. I just said and demonstrated that, if he thinks fit to give the sacraments to divorced and remarried, in special cases and on very strict conditions, It has the right and is free to do so, without him we should blame, as some exalted, of heresy.

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6. Cavalcoli want the new sacramental discipline stipulates that "in the internal forum" you can authorize a faithful to receive Communion "but could not get absolution", precisely with the lack of requirements for true contrition and the way out of the situation of illegitimate. Of these requirements, as I said, Judge is the priest confessor, which operates in the inner hole, ie during the interview to the confessional. But can he, at the same time, deny the true sacramental absolution - for lack of objective requirements of divine and ecclesiastical law on the sacrament of Penance – and "authorize" to do likewise Communion as subjectively believes that this penitent was absolved by God "directly", ie by extrasacramentale?

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If the penitent is only in a state of venial sin, It is not devoid of grace. Whereby, after being purified from sin with personal penitential acts, It may receive Communion, even without confession before. Ma, as I said, it's clear that, if the Pope gives the two sacraments, these also, if they have fallen into mortal sin, will have to go to confession before Communion, as do all the other faithful.
We have to remember also the doctrine of the Church, according to which even those who had fallen into mortal sin and does not have the opportunity to go to confession, He is forgiven by God by virtue of an act of perfect contrition or sorrow, in view of the Sacrament as soon as possible and if possible.

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Varazze, 11 November 2015

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NOTE

This article was written by the Dominican theologian John Cavalcoli few days after the release critical article by Mons. Antonio Love. We publish it only now because for a week Father Ariel S. Levi Gualdo was committed to preaching spiritual exercises to the clergy, while i, that in those days I was with him to assist him, I could in turn provide. Completed that commitment, we discussed various topics related to Christianity and Islam after the terrorist attacks in Paris. This is the reason why we published this article-written response on November 11, with several days of delay.

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George A.. Faccio Lince

sub-editor

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The loss of theological language in sacred art

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– Art&Faith –

LOSING THE LANGUAGE OF ART SACRED THEOLOGY

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When the Church began to lose its influence on the arts in the 19th century, the artist was inevitably forced to devote himself to art forms more restricted nature ephemeral, appearing to ignore everything that for centuries had been an expression of the heritage of faith.

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Author Licia Oddo *

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Licia Oddo *

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For too many years we have had to suffer the vagaries and follies of many national and foreign nullity; for too many decades we have transformed the real art in an ephemeral fashion and empty of all meaning, everything just to run after certain fashions of overseas, only to appear to date, Modern Vanguard.

Quirino De Ieso [Benevento 1926 – Known 2006]

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Quirino De Ieso, the mystery of the Incarnation of the Word of God and of his passion and death, 2005

Artistic events of the twentieth century inevitably contrite concept art often helping to infuse a sense of irreverent representation, because devoid of all credibility in those human and Christian values ​​that once decreed the success through the patronage of the Catholic Church and the sense of faith that animated the artists.

When the Church began to lose in the nineteenth century its influence on the arts, the artist was inevitably forced to devote himself to art forms more restricted nature ephemeral, appearing to ignore everything that for centuries had been an expression of the heritage of faith. The artistic style of the twentieth century, although profoundly revolutionary it is nevertheless holder of those cornerstones that have marked the history of art over the centuries, I resented. The rest l'art [1] He has always shown the same evolutionary process. The new one is soon old [2], innovation becomes tradition and the present becomes the past but the latter is also necessary that, which follows in time to a future perspective: mutated form, behind every story, as every aesthetic.

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THE BAPTISM OF JESUS - CM. - 50 X 100

Quirino De Ieso, Jesus' baptism in the Jordan River, 1995

To all of us it is obvious that our society, for several years already, It is evolving towards amorality, not least through the destruction of their own Christian roots, which they are also the heritage of art. What is desirable, therefore, to reverse the situation and halt the decline in human values, snatching the danger of superficiality that the artistic representation of the sacred is the most faithful interpreter? To answer this question, in which the painting becomes an expression of faith and art a manifestation of the transcendent metaphysical, It is by far interesting study, fruit of the contemplation of the work of contemporary painter posthumously Quirino De Ieso, in whose canvases he translates the mystery of the universal, and theological pictorial [3]. In the opinion of De Ieso, it is also evident that art has many faces, from the sacred to the profane, but it is true that the "concept of art" that has a purely spiritual derivation, Divina, It is one of the most devoted human manifestations of love of man towards his Creator. He interprets the Truth in appearance spiritual and sacred, but investigated within our soul, Why, as stated by the teacher: "The mystery of Art is the same Universe, in one and the other are the truth and love of Christians ". When the artist reaches the awareness of this Truth, only then his work can rise to the dignity of a work of art, creating the masterpiece.

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Jesus fisherman particular men Noto funeral chapel

Quirino De Ieso, Jesus tells his disciples, "Follow me, I will make you fishers of men " [MC 1, 14-20], Detail of a funerary chapel of Noto, 1995-1996

De Ieso claims that only an inner search is able to produce such a miracle. Such research is right in the world of Art, the music, poetry, painting, sculpture. So art as soul searching. Consider in this regard to the way Dante Alighieri translates into poetic rhyme and images, Canto XXXIII in Paradise, the mysteries of faith exhibited by St. Thomas Aquinas in his QUESTION; images that are later, Sandro Botticelli, It will depict through his famous drawings illustrative of the Divine Comedy [cf. WHO]. But it is also true that many important values ​​for our society have been emptied of their actual content, contaminated with ephemeral sizes, trampled by a progressive decline ethics. And if the art is reduced to blank canvases, singed, shredded, ply simply smeared with color, in polished stones only by rivers, in twisted metal and rusty, then Art is dead? Certainly not. Fortunately, with each fall always follows a rise; therefore, sooner or later, Art authentic, imbued with passionate feeling, morale, social, cult, that is not dead, will return in triumph and, once again will lead us on the path of beauty, Purity, of joy and love.

In the works of this artist is felt that survey spiritual he translates into real mystical representations, both abstract, both screened (Technical latter of its mere invention) fruit of his meditations and that lead to a real philosophical dissertation of the meaning of Art, uttering even a direct attack against the contemporary art.

In recent years the interest of the individual and the greed of economic targets they did forget to civilization to show its real objectives worthy of being called that. The confidence in unprejudiced, the solidarity of the group depends on the achievement of common targets, the ethical conduct free of any contamination selfish were replaced by pure superficiality of mere appearance, as a substitute to replace the reality and lead to the result of mass destruction, addivenendo so a polluted earth that it can not ensure the survival of its inhabitants and deny the hope of tomorrow for posterity. Says the teacher:

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"For too many years we have tried the new at all costs, as if that were the main purpose of art; and did not realize that the novelty, originality are not achievements that come from outside but from our inner, from our hearts and our minds; they are achievements that can be obtained only through a serious work, continuous, suffered, meditated. Just so you can get to win a personal language and effective, always fruit, as well as talented, Also of long years of hard work, during which the artist digs into his soul, compared with the outside world and with the problems of the society in which he lives ".

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THE MYSTERY OF THE CRUCIFIXION DE IESO

Quirino De Ieso, The mystery of the crucifixion, 2001

To highlight such concepts one can not ignore the technical means that the iconographic representation are the most effective expression, such as painting or sculpture. In fact, according to the authoritative opinion of this great master of the contemporary age, the concept of art you should distinguish between two senses or perceptions: one generic or common, and a pure or spiritual.

To date, no author He has made a clear distinction between the two perceptions separately attributing to the necessary specific meanings, but he showed the art as the result of this combination, without reflecting in what there is really behind. It is recognized that all the authors agree in stating that "Art" means generically: human labor resulting from the study, from practice and ingenuity to achieve a certain effect; the complex of rules or precepts necessary to that: astuteness; fineness; ability to know how to adjust to get a purpose, and everything is so synonymous with the profession, craft, office running out in this definition. From these first interpretations can be seen that while for the first direction (generico) it's pretty obvious to all meaning, it is not so for the second (spiritual), or rather the latter does not seem to be as comprehensible to all, but only a few, to those who belong to that group of elected able to read and read in. "Art" understood in a pure and spiritual means:

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"Elevation of the soul to God, contemplation of the greatness and power of God clearly visible in the beautiful nature that surrounds us; Search of Divine beauty in its different aspects transfused in all creation; search for harmony of the perfection of God in his work; Search Order of "Truth" universal; point of contact between matter and spirit, link that connects people to the Father and the Heavenly Mother ".

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Quirino De Ieso The mystery of the crucifixion, The Virgin Mary Magdalene and John the Apostle under the cross, 2003

Art is born with the mystery of man's creation, created in the image and likeness of God [cf. Gen 1,26]. In man the Creator instills the natural creative spirit that gradually become expressive art in its various forms. Since then the art in its various manifestations has always been the most intimate companion of man for himself but also for his relationship with God, and it will certainly be up to’eskaton, when God will create new heavens and new earth.

The man was not content to seek the spiritual and contact with it only through the figurative expression that is the iconographic representation of his thought, He tried to get to it also with a more rapid: verbally, that is, with prayer as a tool and means of communion with God, and also art, in its various forms of expression of poetry and music. Of course, prayer of early man was not still one conceived by us, because their way of seeing and thinking of ancient men was very different from our, but why should we think that their prayer and their concept of the supernatural were felt with warmth and sincerity of minors as we hear them today, because the spirit and desire of elevation and mystical momentum towards a metaphysical dimension that dwells in the human soul is always alive, but it certainly changed the way we express it through the ages, sometimes risking getting lost along the way.

It is known to most, the long way that art has come with his parables ascending and descending. For each period of greatest glory it is always followed a period of decline. One wonders: because there were these ups and downs in the arts? It should not be think of a more or less low intelligence of man as is often the most critical of all the times we wanted to prove with their more or less profound observations. The real reason that according to De IESO has always caused ups and downs is of an entirely different nature, It is introspective. It is recognized that in all ages, artists have always sought a means or a very effective way to abstract the reality of things and of nature, to make it clear to the audience the content of their works, or better to put in quick contact with the spirit of contemplative mood content in their works [4].

Crucifixion, 1954

Quirino De Ieso, Christ crucified between the two thieves, early work, 1954

Only when artists could find this an effective means of abstraction, art was heading for the road that would lead her to the highest peaks, namely the most sublime artistic achievements. Only the inner dialogue through a clear insight of the artist himself raising his spirit to God, this could happen. When this way of abstracting was exploited to the maximum, later artists not to repeat the same route as their predecessors were forced to change their way. To do this, They had to find a new way of "abstract" and that at the same time was as effective as the one already universally accepted. Unfortunately, looking outside of their being, the artists are able to capture what the sad reality of these last remnants of technological progress offers them, remaining poor and paralyzed in the representation, that is not triggered by the spirit of man which is spokesman, ie the awareness of the existence of the divine, but rather the empty externality that first of all is often vile without substance.

Art is first of all life experience and as such it is developed together with the emotions, the social path, cultural and above all spiritual man-artist accomplishes in his life. It is undoubtedly a social phenomenon and expression of life itself, changes with the changing of society and human experiences. But in this continuous "becoming" art has to maintain the essential spirit of the essence, through the series of existential questions that the individual stands, and that is not the sign language that changes depending on the various eras, at least it is not just that, but rather it is a universal language, catechetical. There are numerous paintings - especially the frescoes engraved in many churches between the thirteenth and sixteenth centuries - that are real picture boards of the Catechism for the People of God; basti citation, among numerous, those of the Cathedral of San Gimignano [see WHO].

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Quirino De Ieso, The mystery of the Resurrection of Christ, 1996

The "Truth" pure universe, in its dual aspect, material and spiritual, but also catechetical, It is expressed through art, handmaiden of universal communication and for centuries placed at the service of the divine, of the sacred, through a difficult process to achieve a catharsis of interiority by vice, by moral disorder to get to the recovery of ethical values, set goals and lost because of externals with which today's artists will approach it without looking inside, according to the Gospel warning: "The kingdom of God is within you" [cf. LC 17,21]. This inner harbors the seeds of grace of Truth, then the spirit essence of true art, one capable of perceiving the Divine and manifest it through their posts expressive arts.

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Original PENTECOST - FRESCO -- MT - 6 X 10

Quirino De Ieso, The descent of the Holy Spirit on the Apostles at the Last Supper and the Virgin Mary at Pentecost. Central fresco, Church of the Sacred Heart in Noto, 1999.

Particularly close to Pauline theology, Quirino De Ieso used to say that without the victory of man over himself (due to non-introspective analysis) It will defeat Universal, with the unhappy prospect of becoming man "dinosaur" of two thousand, ie species doomed to extinction. But man, the only speck of the universe thinking, which roads can go to find himself? Only the personal soul searching can spring the new force able to put it back at the top of the ladder of living things. Who prevails? The beast or l'angelo, complacency or regret, the reality or the fantasy, the dόxa or the logos, faith or science, reality or illusion, victory or defeat? Where we place our self: in a whirlwind endless, or in a serene romantic glimpse of our land? Who dominates our thinking: nightmares born of ancient torments, or hopes for happy horizons? And that's how the interweaving of a network interwoven with arduous undertaking SWT man peering anxiously awaiting the response to the search and discovery of Truth.

Whether we find ourselves prosecutors of primordial instincts, whether we evaluate children of a heavenly creature sank in a world dominated by questionable passions after the expulsion of man from Paradise [cf. Gen 3, 23-24], We discover, however, that the soul searching that gives life to the world of art takes us on a fascinating adventure in the nature that surrounds us, and of which we are an integral part of how the wind, the rivers, the stars, the sun, wonderful works of God, despite the refusal of man corrupt in its primordial essence of original sin and often abandoned to the narrowness of his passions prevaricating, He has never ceased to come to us and love us throughout the history of our human experience, until the incarnation of the Word of God made man [cf. GV. 1,1].

The double question that De Ieso sets and enforces through his works to his interlocutors about man and nature which work of Creation, It is therefore not a cold philosophical interrogation, But the nagging question alive and to those who want to point out the great problems of today, and collaborate in remedies for the salvation of humanity and its natural environment, using the most refined expression of human production that is the art, witness material and immaterial having historical value of civilization as identity card of a people, proceeding to the recovery of breath that identity lost and perhaps lost forever, after the man came from the ancient Garden of Eden, to which he was again brought back from the Christ the Redeemer, who became the new Adam, because "as in Adam all die, so all will receive life in Christ " [cf. The Cor 15,22].

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* historian

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To read the review taken from the magazine The Sicilies click below

Licia Oddo – Jorge A Facio Lynx: "Quirino DE IESO THROUGH Arte E Koine"

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NOTE

[1] C. Vicari, As the 800 was the introduction to contemporary art, in Italian art in the second half of the twentieth century.: Tradition and Vanguard, Piacenza, 1980, p.5
[2] Ossani Silipo, General Character of Art between the new and the old, in Italian art in the second half of the twentieth century.: Tradition and Vanguard, Piacenza, 1980, p. 21
[3] Ariel S. Levi di Gualdo, The Sicilies, pag. 96 [cf. WHO]
[4] This interpretation is the understanding of the art of Panofsky,It corresponds to a third and final phase which provides the intrinsic meaning of the work itself: analysis iconologic. Captures beyond reason and beyond the stories symbolic values, evaluating political tendencies, religious, philosophical and social personality of the artist who is in the age in which he lives.

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As a IESO Quirino

one of the last images of the painter Quirino De Ieso, 2006

 

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Islam and the Christological mystery: Christ promised that the gates of hell shall not prevail against the Church, He did not say that Europe will not collapse

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ISLAM AND THE Christological mystery: CHRIST HAS PROMISED THAT THE GATES OF HELL SHALL CONTROL NOT ON THE CHURCH, He NOT SAID THAT will not collapse EUROPE

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Always remains true that the promise of Christ portae hell not praevalebunt. But Christ did not say that Europe will not collapse, but that will not be destroyed the Church. They are not the same thing. Today, Europe is likely to present Islam the framework of a civilization in cultural and moral decay, that, He is having forgotten its Christian roots and the strength of wisdom greek-Roman, It is back to barbaric customs and pagan solvents, worse than before his conversion to Christ.

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Author John Cavalcoli OP

Author
John Cavalcoli OP

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To open the ’ article click below

Giovanni Cavalcoli, ON – ISLAM AND THE Christological mystery

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Delicate but masterful groomed by the Holy Father to the German Bishops' Conference

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GENTLE BUT groomed MASTER OF THE HOLY FATHER TO THE GERMAN BISHOPS 'CONFERENCE

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The Holy Father has some wonderful surprises, It would be enough to just listen or read what often says, in this climate often schizophrenic in which many journalists and blogger increasingly beyond the common sense Catholic, They have decided to focus as snipers on every sigh of the Successor of Peter. And this hurts primarily to them and to their souls, then the Church built by Christ on the rock of Peter.

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Author Father Ariel

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Ariel S. Levi di Gualdo

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Cardinal Reinhard Marx, Archbishop of Munich and President of the German Bishops' Conference during the greeting addressed to the Holy Father during the visit at the threshold of the apostles [Photo, the Osservatore Romano]

The 28 October I wrote an article in which I commented on it standard new episcopal appointments, manifesting in it concern. More that the provocative title was dramatic: «Are buggerando the Holy Father: We protect Peter! The worst ocelots quick-change artists are coming in pauperistica glory to the episcopate» [see WHO]. Previously I had written another the 30 July entitled: «Bishops, fashions and advice for new careerists: be poor, sloppy and peripheral existential» [see WHO]. Even before the 18 May another titled: «Christ doesn't take ruffians and courtiers, in fact there calls “servos” ma “Amici“» [see WHO].

Lamenting that in Italy They were electing dioceses, so often uncritically through choices are not always happy, Bishops from “existential suburbs” true or presumed, At the end of the long article 28 October lifted a specific question:

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[…] Is finally wonder If the Church's children are Italian, as such, children of a Lesser God. For example, compared to the Germans. Come May, in Germany, contrary to what is happening in Italy, It is not enforced and multiplied certain types corresponding to those bishops' pastoral criteria "amiably" imposed "by the Holy Father Francis? And if we talk of spirit or even more princely feudal spirit, despite all their romanofobo progressivism applicable, we all know what the Germans by far exceed in what Italians; not discussed even in the discourse of shameless wealth of the German Church, or tax revenue that benefits, by comparison with which the Eight Thousand Italian is little more than a mite.

Perhaps the Germans They are regarded by the psychology of man Argentinian Jorge Mario Bergoglio of the children of a greater god, because no one is even crossed my mind to impose a diocese in Germany a pastor from the "suburbs existential" who has spent his ministry, for real or fake, to serve meals to immigrants, or to do pastoral work of evangelization among prostitutes in Hamburg. And indeed, German bishops still they continue to have business cards that open into four sections to contain within them all the academic specialist, doctorates, the long line of master postdoctoral, their scientific publications and so on […] [full article WHO]

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German episcopal conference

members of the German Bishops' Conference with the Holy Father during the visit at the threshold of the apostles [Photo, The Osservatore Romano]

Precisely because of what I wrote in this article I must point out with great pleasure that the Holy Father Francis, with an iron fist covered with a velvet glove, today addressed decisively and with nothing to spare members of the German Bishops' Conference visit at the threshold of the apostles.

This is to reiterate that the Holy Father has some wonderful surprises, enough to hear or read what often says, in this climate often schizophrenic where many journalists and blogger increasingly beyond common sense of every Catholic, They have decided to focus as snipers on every sigh of the Successor of Peter. And this hurts primarily to them and to their souls, then the Church built by Christ on the rock of Peter [cf. Mt 16, 13-20].

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Click below to open the text of the speech

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SPEECH OF THE HOLY FATHER FRANCIS
To Their Excellencies THE BISHOPS OF THE FEDERAL REPUBLIC OF GERMANY
VISITING “Ad limina“

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Pope Francis to visit the Lutheran and the commemoration of the Lord's Supper

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THE POPE VISITS BY FRANCESCO LUTHERAN AND COMMEMORATION OF THE LORD'S SUPPER

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Being able to celebrate together, Catholics and Lutherans the Lord's Supper, It is certainly something beautiful and highly desirable. But if for now we do not agree on what does and says the president or minister of the assembly, and what Christ does happen in that moment, what sense can have an assembly as what some call with severe lightness "intercommunion"?

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Author John Cavalcoli OP

Author
John Cavalcoli OP

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The 15 November 2015, to a question on the Holy Communion on him by a lady during the informal meeting at the Evangelical Lutheran Community of Rome, Pope Francis responded: "When asked to share the Lord's Supper is not easy for me to answer, especially in front of a theologian like Cardinal Kasper! I'm scared! I think that the Lord told us when he gave this mandate: "Do this in memory of me". And when we share the Lord's Supper, remember and imitate, we do the same thing that made the Lord Jesus. And the Lord's Supper will be, the final banquet in New Jerusalem there will be, but this will be the last. Instead the path, I wonder - and I do not know how to respond, but his request I make my - I wonder: share the Lord's Supper is the end of a journey or is the encouragement to walk together? I leave the question to the theologians, those who understand ".

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Pope visits luterani

15.11.2015, Pope Francis to visit the Evangelical Lutheran Community of Rome. Clicking on the image you can open the video footage of the Vatican Television Center

The Holy Father visited the 15 Last November the Evangelical Lutheran Community of Rome [see video, WHO] and he mentioned the significance for Christians of ritual commemoration of the Last Supper, urging those present to a deepening and clarification of the Lord's words pronounced on the bread and wine, and formulating the hope that one day all Christians, overcome the current divisions, can, on the basis of existing common values, from Baptism, remember and live in perfect and full communion among themselves this key event in the life of Christ and consequently of our salvation.

Being an ecumenical encounter occasional and informal, Pope obviously has not even mentioned the Catholic dogma of the Eucharist, about which they are still ongoing discussion, negotiation and ecumenical officers of experts, in which the Pope did not want to go. He merely noted that we Catholics agree with the Lutherans to recognize that when the minister of the church service repeats the Lord's words over the bread and wine narrated in the Gospels, The faith of all Christians is that Jesus Christ is really present in the glorious celebrating community with the offer of his grace.

This truth of faith shared by all, He has made it clear the Pope, is one of the bases of dialogue and debate that, under the assistance of the Holy Spirit, in sincere charity and a spirit of reconciliation in diversity, It should lead to the unity of eschatological one flock and one shepherd.

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The speech of the Holy Father at the Evangelical Lutheran

As we all know, Luther, opposing the dogmatic interpretation of the traditional Church, denied that Christ, after the words' this is my body ", meant that this, he had in his hands was no more bread, although it maintained the appearance of bread, but it was just really, and substantially His body. Luther believed that this was a false interpretation and that until then the Church was wrong. Because of this, he thought he had found the truth, interpreting the words of Christ in the sense that he would be present in the bread, as if he had said: "I am in this bread", thus formulating the concept of presence "in-with-and-under the species of bread and wine ". However, this does not correspond at all to what really and literally said Jesus.

Eucharistic celebration

Memorial holy and living

Even Jesus, with the word "this» Even Jesus, with the word "this" [this, in Greek (the οὗτος, she, this, "this"), which corresponds to the Latin hoc], he meant to say "this bread", because it is a neutral, namely 'this thing', "This substance" in a generic sense, so that it can refer either jointly or with bread and body, because it is the moment in which the bread is the body transustanziando. The other part, it is impossible that Jesus meant to say: "This bread is my body ', because it would be an absurdity: nothing can be a thing and simultaneously be another thing. Everything has its own identity and excludes all other than her. Instead Luther seemed absurd that the bread should repent in the substance of Christ's body keeping accidents or form or "species" own bread. Indeed, he paid no attention to the fact that among the accidents and substance of created there is a real distinction, and therefore a principle of separability, whereby, although in fact in nature it never happens that there are accidents without their substance or a substance without its accidents, if he had kept in mind the above-mentioned separability, would have no difficulty he remains faithful to dogma and he would have realized that it was not the Church to err, but it was him.

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Mass of the Holy Father Francis

Now, Ecumenism is certainly looking what we Catholics have in common with the Lutherans. However, Catholics can not be satisfied and stop, as mistakenly believes Rahner [1], the findings of the Truth, albeit beautiful and consoling, resulting from or arising out of the ecumenical agreement, almost that with what our duties to the Lutheran brothers and their love for Christ and for us until finished, as if there was nothing else to do for us Catholics and the unit was already achieved, ma, on the basis of common values, we Catholics have to find them and to their service, life, times, places, the ways and methods charitable, cautious, lowly, fermi, persevering, patients, persuasive, to lead them and prepare them to gradually regain lost truths and among these is the right interpretation of the institution of the Eucharist and the Priesthood, and then that of the Mass at the Last Supper by the Lord.

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Mass of the Holy Father Francis

Being able to celebrate together, Catholics and Lutherans the Lord's Supper, It is certainly something beautiful and highly desirable. But if for now we do not agree on what does and says the president or minister of the assembly, and what Christ does happen in that moment, what sense can have an assembly as what some call with severe lightness "intercommunion"? Which communion where there is division? Let us unite where we can be united, that is where we have the same faith. If one believes what the other believes false true, and vice versa, that sense may have come together on a similar basis? You can do communion on a given thing, when we accuse each other of being the fake precisely rifermento that thing, ie on the basis of the disagreement on what is the truth of faith in the game or on the meaning of Christ's words? Let us agree now to where you can do it. We do not force things. Expect more, It would be fiction or comedy, in the end, offensive of the Christ, we all love. Let's get used to wait, while we operate the can. "Sopportiamoci one another in love" [cf. Ef 4,2].

pathway

Journeying through the paths of the Spirit …

Not precorriamo times, we advance where the path opens, in "reconciled diversity", in testimony and in the search for truth, in that degree of communion, that for now we are not allowed, In respect, in forgiveness and mutual correction, giving us the works of justice and charity, particular attention to the poor, to the needy and suffering, without stagnation, but without haste, without illusions, but without losing heart, devoted to prayer and asking light to the Word of God.
These are tips, stimuli and ideas that come to us or we can come from the words of the Holy Father. Welcome them with confidence, and let them earn, open to the promptings of the Holy Spirit unpredictable and invigorating.

Varazze, 17 November 2015

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[1] Rahner explains his thesis in the book Union of Churches. Real possibility, Publishing Morcelliana, Brescia 1986.

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2. ARCHIVE Ariel S. Levi di Gualdo – certificates of sacred priestly ordination

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DOCUMENTS ARCHIVE

(attached to the biography of Ariel S. Levi di Gualdo)

certificates of the sacred ordination of Ariel S. Levi di Gualdo and mandate to exercise the sacred ministry

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Vicariate of Rome, 4 May 2010 – Certificate of priestly ordination of Ariel S. Levi di Gualdo, signed by the then Vicegerent Archbishop H.E. Mons. Luigi Moretti

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2 May 2010, document known as celebret with which the Diocesan Bishop confers on the presbyter the faculties he deems appropriate and which at the time was written in three languages ​​having already agreed with the Bishop to travel and stay in various European countries for pastoral and study reasons

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2 May 2010 – conferring the ministry of exorcist

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THE DESTRUCTIVE REFUSAL OF THE CHRISTIAN ROOTS OF EUROPE. THE PHILOSOPHER ROCCO BUTTIGLIONE INQUIRED BY A HOMOSEXUALIST INTEGRALIST IN THE EUROPEAN PARLIAMENT

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THE DESTRUCTIVE REJECTION OF THE CHRISTIAN ROOTS OF EUROPE. THE PHILOSOPHER ROCCO BUTTIGLIONE INQUIRED BY A HOMOSEXUALIST INTEGRALIST IN THE EUROPEAN PARLIAMENT

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Now more than ever, in a world and in a Church without memory, too taken to enhance the “streetwise priest” on page, real or presumed, they forget, or worse they do not know some of the most important documents of the contemporary magisterium. To go to the root of the problem of the terrorist attacks in Paris would be enough to inspect a text of the Holy Father John Paul II, that if read today appear as a tragic prophecy, as a real Chronicle of a Death Foretold. It is of the Post-Synodal Ecclesia in Europa the 2003, whose highly recommend reading, because it is a text written twelve years ago in which unfortunately is enclosed our present [cf. full document, WHO].

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Author Father Ariel

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Ariel S. Levi di Gualdo

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TO PURCHASE THE BOOK CLICK: WHO

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Sui “divorced and remarried”. The Eucharist, Sin and conscience. Reply to father Faik Babayev

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ABOUT “DIVORCED AND RESPONDED “. THE EUCHARIST, SIN AND CONSCIENCE. REPLY TO FATHER FAIK BABAYEV

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The famous Dominican Father liturgist Babale released 29 last October in the journal telematics The New Compass Daily [cf. WHO] an article with this same title, in which I addressed some criticisms, to which I reply below. His objections are an italic. My answers and my steps that he mentions are round.

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Author John Cavalcoli OP

Author
John Cavalcoli OP

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The famous Dominican Father liturgist Faik Babayev posted on 29 last October The Telematics Journal New Daily Compass [cf. WHO] an article with this same title, in which I addressed some criticisms, to which I reply below. His objections are an italic. My answers and my steps that he mentions are round.

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1. ' For a Catholic is absolutely unthinkable that a Synod under the Presidency of Pope can carry out an attack on the substance of whatever sacramento» (in our case of marriage and the Eucharist by giving communion for divorced and remarried persons). No, is unthinkable because the Synod is not infallible: should only give advice to the Pope. On the other hand there were doctrinal oscillations in Popes Liberius († 366), Honorius I († 638), John XXII († 1334), However soon through the indented subsequent Magisterium of the Church, that is the House of God, pillar and ground of truth " (1TM 3,15). Of course, the assumption is that this happens very rarely with the fact ― the Synod has not happened! ―, but it is not "completely unthinkable".

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It is unthinkable that an entire world Synod of Bishops, under the chairmanship of the Roman Pontiff can fall into heresy. This can happen for any Bishop or a cardinal, but not for the Synod as such, representative of the whole Church, that, as such, cannot err in faith.

Everybody knows that the Synod has the task of advising the Pope, but that's not to say anything. I recommend not against dogma, ma on the basis of the doctrine and to apply the dogma in the pastoral, in the formation of new legislation and in the administration of the sacraments. Can give wrong advice, the Pope will look correct. But it cannot err in dogma.

As for the example of the three Popes, in a serious Treaty of apologetics is the solution to these cases actually not easy. Here we can say briefly that these Popes have actually had some equivocation or unorthodox. But it is clear from history that they were not in those conditions or freely (Liberius) or conveniently (Honorius) or intentionally (John XXII) the Petrine ministry as teachers of the faith. The first, Why cut down by a moral prostration, the second for neglect, the third acted as a private doctor. The Popes have been cleared back and proclaimed the true doctrine.

Heretical may be a novella's against the Pope a Synod he not authorized, as for example the famous Synod of Pistoia 1786, almost to lead the storm that would be unleashed against the Church and the Pope a few years after the French Revolution.

Not full orthodoxy are the synods of the Orthodox churches separated from Rome. Do not give full guarantee of orthodoxy the synods of the Church of England, organised independently of the Supreme Pontiff. Assemblies may be heretical of Lutherans, The Waldensians and all Protestant sects, not subject to the guidance of the successor of Peter.

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2. "The discipline of the sacraments is a legislative power which Christ entrusted to the Church", whereby "the grant or not grant communion enters the power of the Church's pastoral and liturgical standards». So if "the Church cannot change God's law establishing and regulating the substance of the sacraments, can change the laws enacted by you», I our case ' the current rules on divorced and remarried». Of course you will need to explain to many poor people and poor women who for centuries and with sacrifice and until today they have obeyed these rules, It was only transitional determinations, change now. That is, you must take them around. But fortunately it is not so. Indeed, If it is true that there are sacraments determinations of ecclesiastical tradition itself is changeable, the Magisterium especially recently tied the norm of non-communion for the divorced.

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It's not fooling anyone, but to explain to the faithful the difference between divine law and Church law. I repeat that There is no necessary link or opinionated, but only of convenience, then soluble, between the sacrament of the Eucharist and the ban on communion for divorced and remarried persons, Although this is a millenary tradition. Is not sacred tradition, but it is only a "Church tradition", as such changeable.

The very fact that the Synod this proposal has emerged, It means that it is permissible, otherwise the Pope would have excluded. How come there was a proposal inspired by Islam, Maybe in the name of interreligious dialogue, Grant's four wives?

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3. Following the n. 84 of Familiaris consortio (22.11.1981) of John Paul II, the post synodal Exhortation Sacramentum caritatis (22.2.2007) confirmed that the practice of not admitting to communion partners and the divorced and remarried practitioners an active sex life is "founded on Sacred Scripture (CF. Mc 10,2.12)"and motivated by the fact that" the marriage bond is intrinsically connected to the Eucharistic unity between Christ the bridegroom and the bride Church (CF Ef 5,31-32)», for which the condition of the divorced and remarried objectively contradicts "that Union of love between Christ and the Church which is meant and implemented in the Eucharist" (NN. 27, 29). So, Since the Foundation in writing and given the symbolic instrumental motivation, How do you talk about a law only and editable liturgical Church? Then, if it were only an ecclesiastical law, Why stop for divorced and remarried persons? Why not admit to the Eucharist, Orthodox and Protestants?

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There is no doubt that the current practice is based on writing, but not as a dogmatic or theological or doctrinal is based on given revealed, but just as it is a liturgical or sacramental practice established by the power of the keys, which legislative or judicial review of the Church. Instead, a deduction or dogmatic explanation made by the Church's Magisterium, It is made with rigorous logical procedure and must, and then with a link unbreakable, on the basis of the word of God or from premises revealed or a more fundamental dogma. To deny this nexus would go against the principle of non-contradiction, which does not happen at all when the Church its law suit. At most it may be imprudent decision.

For instance, the Lateran Council of 649 infers the dogma of the two wills in Christ from the dogma of the two natures of Christ defined in the Council of Chalcedon in 451. Conclusions are not possible other than from the Lateran. Indeed, dogmatic deductions but leave premises of faith; but to reach the conclusion, follow the rules of logic, for which a single speculative premise can only follow one conclusion equally speculative, because here we are in the order of essences, which cannot be other than what they are, they cannot lose their essential character, without cancelling themselves.

Instead, When the Church enters the field of pastoral care, abandoned abstract consideration, as sacrosanct, speculative essences unchanging dogmatic, to enter, always in the light of the dogma, in the complex field of the concrete and the changing circumstances, where it is not give the definitions, as in the doctrinal field, but to take practical decisions.

Like this, deductions or practical applications, on the basis of free choice, allow a multiplicity of different conclusions, arising from a single principle, that remains the same. And that's because, While the theory, from a formal and abstract premise, proceeds relentlessly for logical determinism on a single track, the practice, descending from a single active ingredient, that is the will, fan pops out of a multiplicity of choices. And while the the speculative conclusions and dogmatic, Once they are established and well founded, as houses built on the rock, cannot change, those practices, instead, to new situations, can and should change, always as the dogmatic principle requires.

The Church cannot change the substance or essence of the sacraments. Here its function is exercised infallible teaching. It also has the task of administering the sacraments and earn them wisely, in such a way, they produce the maximum possible grace to the salvation of souls. An account is the sacrament as such, instituted by Christ: This is the divine law and the mystery of faith, unchanging and intangible, absolutely required, under penalty of eternal damnation. And an account is the use of the sacraments, i.e. the sacramental pastoral, entrusted by Christ to the Church. The essence of the sacraments is the subject of dogmatic and speculative theology. The use of the sacraments is governed by the laws of the Church, from the liturgy, from the pastoral and canonical law. Here there is a change, the improvement, reform and renewal. The Church can heal the salvation of souls is conceding that denying the sacrament. We should not lay down on one chance and see which option best serves, in a given situation, to salvation.

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4. If it were just an ecclesiastical law, Why stop for divorced and remarried persons? Why not admit to the Eucharist, Orthodox and Protestants?

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It is assumed that the divorced and remarried Catholics are and then believe in the value of the sacrament of marriage and the Eucharist, prerequisite to use. Now, It is known that Protestants do not believe the value of these two sacraments. It is incongruous to compare their position with regard to that of divorced and remarried Catholics. As for the Orthodox, they instead accept the sacraments, the Church may establish an agreement with them in mixed marriages to resolve the issue.

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5. «There are "sinful conditions", because sin is an act, It is not a condition, nor is it a permanent state». Some sin is an Act and not extend indefinitely in time — Fortunately! —; but there is a "serious external behavior, and "stable" manifestly contrary to the moral norm», in front of which the Church "cannot but feel called into question», interdicendo participation in the sacraments (John Paul II, Church of the Eucharist /17.4.2003/, n. 37; CF. also Can. 915). So it is for the people of whom you speak, obviously without thereby exclude them from participation in the life of the Church, rather. But our theologian seems to ignore this dimension.

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It is true that the behavior of the divorced and remarried, regarding their coexistence, is a "serious external behavior, and "stable" manifestly contrary to the moral norm». Certainly the Church is deeply concerned and sorry for such behavior, that endangers the souls of living together and create scandal among the faithful. But it is especially worried about their indicar, If they cannot stop living, how and by what means, Divine and human, legal or moral, can keep grace, Despite the SIN, possibly or probably frequent. The proposal emerged at the Synod, at some fathers, to grant communion, should be seen in this area of considerations.

Moreover, the Church is more concerned with the inner situation of souls, that the external behavior, as much as it is socially important external forum. If this would not give primacy to interiority, would fall in self-righteousness. It is true that the external conduct, in principle, shows the internal. You judge fruit tree. But it's not always easy to know whether an act objectively bad or sinful bears blame in the soul of one who has committed, or judge, how do you say, intentions.

However, it is possible to perform an act outside itself and good for its object, but with malice in the heart or without sincerity. Judas gave a kiss to Christ: but with what mind? It is also possible that one performs an act objectively bad, but without knowing it, and so he remains blameless before God. Moreover, It is necessary to give an overall assessment of the situation of the couple, in all its aspects and not just about the sexual sphere. If indeed there can be no sin, in other areas of their lives, the two may have good human qualities, civic competences, educational activities, morals, working hours, psychological care, cultural, spiritual and religious, of which must be taken into account and on which we must leverage, to cover the sexual moral defects.

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6. An annotation on the scraping bottom of barrel: "I often find themselves divorced and remarried persons. The request is always the same: Why can't I receive communion? Then I invite these people to look within, to ensure the serenity of conscience. If in good faith feel to be at peace with themselves, with the people you love and with God, I tell them to be quiet: they reached, even without the sacraments, the State of grace. This is a beautiful mystery». Of course I, having our theologian explained that "the problem of divorced and remarried persons is that adultery, with the aggravating circumstance of concubinage, is mortal sin», with such premises is not so easy to feel a clear conscience …

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I call these people, Depending on their different possibilities, to make a penitential journey, to ask forgiveness to God whenever they SIN, to ask for divine help, to renew after every fall to Sin no more, to try to avoid the occasions, combating temptation, not to surrender or resign itself to its strength, to check your fantasy, to keep the senses, to have clear ideas about the true dignity of sex and family, to practice in the domain of the passion and the required waiver, to keep in touch with a spiritual guide, attending Church and putting, reading and writing good books, to cultivate good companies, to follow the teachings of the Church, to give herself to good works and to the education of children, to divert the attention and interest toward legitimate goals and attractive, not to lose the confidence of being able to correct and improve, to bear in their weakness, do not lose hope to break free from sin.
In essence, the inform you that God can give grace even without the sacraments, so I have no difficulties in applying current legislation, Why do I see, knowing that present you with charity and prudence, These people are calm, find peace and are met.

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7. Here however the rub, because the Council of Trent, in the Decree on justification (13.1.1547), Chapter IX writes that: "As no religious man must doubt God's mercy, of the merits of Christ, the value and effectiveness of the sacraments, so each, reflecting on himself, on weakness and disorder, has reason to fear and fear of his State of grace (can fear and be afraid of his own grace); in fact, no one can know with certainty of faith, free from any possibility of error, having obtained the grace of God (when nobody can know … If they gratiam Dei consecutum)» ((D) 1534).

So, the assessment to be in grace will be prudent and wise that probability cannot be entrusted solely to the reflection of consciousness as described above. Because if it is true that "the judgment on the State of grace … is the person concerned, Since this is an evaluation of consciousness» (Church of the Eucharist, n. 37), There is a duty not only to consult their conscience, but form. John Paul II in Veritatis splendor (6.8.1993) law in the words of Jesus on the eye body «Lucerne an invitation to form the conscience, to make it the subject of continuous conversion to the truth and the good … A great help for the formation of conscience have Christians in the Church and in his teaching … freedom of conscience is never freedom "from" truth … the Magisterium does not lead to the Christian conscience truth extraneous to it, but manifests the truth that should already own developing them since the initial act of faith " (n. 64).

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I don't see why dropping the donkey, as we all agree. Perhaps father Riccardo Barile you misunderstood me.

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8. If then meets a priest of divorced and remarried persons who ask questions, cannot settle for answer: «Look inside. Your consciousness is in place? Then you're in business in the face of God!». A priest — a theologian Emeritus! — should enlighten the conscience and without fear of "in the bedroom". In the New Testament the Baptist rebuked Herod marriage reasons (Mt 14,3-12; MC 6,17-19; LC 3,19-20); Jesus spoke on marriage, divorce and continence (Mt 5,32; 19,1-12; MC 10,1-12; LC 16,18); the Apostolic writings have spoken about incest (1COR 5:1FF.), sanctity of marriage (EB 3,4), even intimate relations between spouses and domestic morality (1Color 7,1-16; Ef 5,21-33; Fil 3,18-21; 1PT 3,1-7), condition of virgins (1COR 7 25FF.) and widows (1TM 5,11-14), offering not only the authoritative Word of the Lord, but "a Council, as one who has obtained mercy from the Lord and trusted "or" my opinion "because" I believe I have the spirit of God» (1Color 7,25.40). After receiving similar words updated to today, the consciousness of "irregular" cohabitants cannot feel calm and "grace": rather will begin to feel "in truth".

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Certainly it is difficult and dangerous situations, where can be easy Sin often and severely. However, because God gives the grace, We think that even for them, there's the possibility at least of being intermittent in grace.

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9. The proposals of the theologian interviewed seem passable streets. In the end though, they may look normal changes and twists of his thought, less understandable is why such statements are found generous hospitality and uncritical on Future. One cannot think of a distraction, because during the Synod what a newspaper like the future in public topic can only be considered carefully. We must therefore think of a style and a choice of fairly determined, including casual revisions of a Magisterium not only ancient, but recent. Assuming a normal dose of prudence (Umana) so generally you do not risk to empty, We must conclude that those who operate such choices has covered. And at this point, on shell and on those that are waiting for you to "get out" when something will change, think of the Board of the imitation of Christ: «Don't make great case if one is for you or against you, but concerned rather that God be with you in all that you do» ((II),2,1). True. But here God whose side are?

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L 'Future, as is known, is the newspaper of the CEI, overseen by the Secretariat of State. Responding to doubts of Father Riccardo Barile is very simple: how much support does not imply any "casual review of a not only ancient Magisterium, but recent ", but simply presents some clarification of traditional moral theology, on which I based my legitimate to expose some opinions, in full submission to what the Holy Father will decide for the good of the Church.

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Varazze, 31 October 2015

Sui “divorced and remarried”: Lefebvrians, Modernists and … “And the stars are watching” …

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— Letters from the readers of Patmos island —

ABOUT “DIVIDED RESPONSE: The LEFEBVRISTS, MODERNISTS AND … "THE STARS LOOK DOWN" …

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The “problem of the Schism” is twofold and exists from 50 year old: There is the four cats lefevriani, but scratch a lot, officially schismatics; and that unofficial, but far more serious, bold and arrogant, Modernists and rahneriani, otherwise known “gooders” — But woe to touch them! —, shameless sycophants of the Pope, and they are legion.

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Author John Cavalcoli OP

Author
John Cavalcoli OP

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Reverend Father John Cavalcoli.

I had already reported the writings on the theme of father Thomas Michelet, discordant in positions , Sandro Magister now proposes a new. «Discordant Synod. Towards a "schism" in the Church?» [cf. WHO]. Dominican theologian Thomas Michelet lays bare the ambiguities of the synodal text. Who did not drive but covered the divisions. The conflict between the "hermeneutic of continuity" and "hermeneutic of rupture". Francesco's dilemma …

Hector

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Dear Reader.

There are modernist infiltration, filoprotestanti and rahneriane within the episcopate and the same College of Cardinals, under the innocent and Honorable of label “progressism“, It has become increasingly evident, with his irresponsible "do-goodism" and perdonismo, where is less a sense of sin and falls in what the Council of Trent call “Vana haereticorum trust“.

Ma, as if that wasn't enough, What is circulated clandestinely and leaked to the Synod, It is also an lefevriana infiltration, chiara appeared in some short-sighted and hard conservatism, disguised as a zeal for orthodoxy, and in the Pharisaic stiffness, which, blaming the divorced and remarried almost like damned souls of hell, has undertaken the task of safeguarding the law inflessiblimete of the exclusion of divorced and remarried the sacraments, almost like a sacred tradition, warning the Pope who peremptorily also, If this law were to change, would fall into heresy.

These shady ideas in circulation underground or open, especially among theologians and theologasters improvised or hired for the occasion, of course, not come to light in the final motion of the Synod, that is not at all ambiguous, but is geared to great caution and balance, without explicitly touching, as was convenient, the sensitive issue, but merely saggiamenre to offer the dogmatic bases, Ecclesiological, moral and legal, the Holy Father will need to enter, If you believe, and to take a decision, We all await with confidence, which it is. Also missing the decision, It is clear that there remains in force the present law. To about, the letter is exemplary of the Archbishop of Ferrara-Comacchio Mons. Negri to his diocese, We posted these last days [cf. WHO, WHO].

As regards the question of the Schism, It is twofold and exists from 50 year old: There is the four cats lefevriani, but scratch a lot, officially schismatics; and that unofficial, but far more serious, bold and arrogant, Modernists and rahneriani, otherwise known “gooders” — But woe to touch them! —, shameless sycophants of the Pope, and they are legion.

It does not seem that the Pope is able to master the situation chaotic: clubbing the hard lefevriani, did nothing but stir up their pride and their hatred against him, so today the Pope is openly accused of heresy, which was not the case since Luther.

As for the modernists, that, After a rise to power that lasts for decades, you are now possessed of a big chunk of ecclesiastical power, should be recognize themselves — at a minimum — schismatics and to repent, should punish their accomplices, ma, blinded by power and conseguìto “taking glory from each other”, are clearly lontanissmi from doing so, considering themselves, on the contrary, the vanguard of Church progress, and persecuting the Orthodox and faithful to the Pope and the Magisterium of the Church.

The Pope's attitude towards them brings to mind the famous novel by Kronin: “And the stars are watching”.

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Donkeys in the chair and accusations of heresy: a cross-section of some of our censors

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- Letters from readers of 'Patmos Island —

DONKEY IN CHAIR AND ACCUSATIONS OF HERESY: A BREAKDOWN OF SOME OF OUR CENSORS

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More Bishops of various dioceses, in camera of love they told me to have a hard time giving mandate to religious educators, giving reasons for their difficulties with phrases like this: "We have such a sample from not knowing where to fish, in a sea where the fish are often worse than the one '.

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Author Father Ariel

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Ariel S. Levi di Gualdo

 

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father ariel.

I do not go into the merits of what she and Father Giovanni Cavalcoli have written wrong in recent times about marriage at the close of the synod on the family. I'll just take his latest article from whose rows [Ed. WHO] she denies that the Sacrament of Marriage administered by a priest to marry imprints in them (the spouses) a new permanent and eternal priestly character, and therefore indissoluble, it's this one, if I may say so, Heresy is beautiful and good. I wonder how she is left free to sow such thoughts, I tell him with fraternal correction spirit, as secular and modest as a religion teacher in schools in part to 7 year old, and as a parish catechist from 15 year old. You are a priest, and this can have particular credit, inducing others to err more than the simple.

Letter Signed

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Dear Reader.

For years I pray that the state is there to the rescue by abolishing the teaching of Catholic religion in schools of the Italian Republic. Let me be clear: I do not tell her in my reply, and in this particular context, because it is an idea that I keep repeating time and that I expressed no fear at even bishops, including a pair of prominent members of the Italian Episcopal Conference.

It is not a question of generalizing nor do all with the same brush, because I unfortunately touched the distressing level hand that winds among the teachers of this subject; and this does not in particular localities and regions of our country, but throughout our national territory; without prejudice teachers that are properly prepared, however, few and unfortunately always less.

More Bishops of various dioceses, in camera of love they told me to have a hard time giving mandate to religious educators, giving reasons for their difficulties with phrases like this: "We have such a sample from not knowing where to fish, in a sea where the fish are often worse than the one '.

After this introduction I reply to his statement, which starts with an accusation of "heresy" and ends with a "fraternal correction".

I dont know where he studied theology and especially such as have studied, because she demonstrates dramatically to ignore the basic fundamentals of the Discipline of the Sacraments, without touching even the complex and articulated sectors of the dogmatic sacramentaria.

The Christian marriage is a supernatural for the setting up of an only priesthood home through two baptized, a man and a woman, that through baptism - which gives a character - received the royal priesthood of Christ, also called the common priesthood of the baptized.

The marriage union is not a "new priesthood”, because the sacrament of marriage does not leave a character, least of all permanent and eternal, It is the union of two priesthoods in one that lasts only as long is the union, ie for how long the life of the spouses, therefore does not require a perpetual inseparability.

You are confusing the discipline of the sacrament of marriage with that of the Holy Order that imprints instead an indelible and eternal character, because those who have been made partakers of the Ministerial Priesthood of Christ, these remain forever, having acquired mystery of grace for a dignity that makes the upper Priests to them God's Angels, Angels who step aside before the Priests.

Very Serious is then his claim concerning the marriage sacrament administered by the priest to marry, because this sacrament is administered by Priest. In the Catholic Church the ministers of the sacrament, the spouses, so if it is they who administer it. If you belong to the Christian Orthodox Church, in this case the minister of marriage is the Bishop, which he gives authority to his priests to administer this sacrament.

What the Catholic Church are the celebrants of marriage the bride and groom It is considered by the Christian Orthodox Church thing "derived from medieval theological legalism which came to consider marriage with legal categories of the contract '. Indeed, according to the Orthodox sacramentalisti: "From this was born the logical conclusion to consider how the central figures “Contracting”, while the authority that presides - Bishop, Priest or Deacon - limited only to ratify the Church's blessing ". This is the reason why in the Orthodox Church, the Deacons, They can not officiate at the wedding, not having power priestly. Beyond the legitimate opinions of the Orthodox brothers we must recognize that, in order to avoid “confusion”, in the Catholic Churches of the Eastern rite it is prohibited to our deacons to celebrate marriage rites, What are granted to those of the Latin rite, as simple “assistants” of the couple-celebrants.

If you think that my thoughts conform to the doctrine and discipline of the Sacraments are heretical, in this case ask without delay to the Congregation for the Doctrine of Faith and the Bishop having canonical jurisdiction over me, while i, for what it is about what the grave she stated in her capacity as a religion teacher in role 7 year old, not at all I will turn to his Diocesan Ordinary, knowing how time lost contact to the bishops in matters before them, despite their objective gravity, the prompt response and they often date is as follows: "And what can I do?».

The Lord bless you.