Theologica – Page 4 – EDIZIONI L'ISOLA DI PATMOS

Almost certainly useless lesson for some self-taught Catholics on the secularism of the state: the concept of Natural Law of the revived neo-scholastics, besides not serving God and the truth, it is in radical conflict with the two foundations of the creation of man: freedom and free will

17 December 2020/3 Comments/in Theologica/by father ariel

— Theologica —

LESSON ALMOST CERTAINLY USELESS FOR CERTAIN SELF-TEACHED CATHOLICS ON THE LAICITY OF THE STATE: THE CONCEPT OF NATURAL LAW OF THE REVIVING NEOSCHOLASTICS, IN ADDITION TO NOT SERVING GOD AND THE TRUTH, IT IS IN RADICAL CONFLICT WITH THE TWO FOUNDATIONS OF THE CREATION OF MAN, FREEDOM AND FREE WILL

For us men of faith, reason and science is unquestionable that God has instilled in the heart of man the natural sense of good and evil, hence the foundations of those laws which perhaps improperly, but correct, they are defined as Natural Law. The problem occurs when you try to change the Natural Law or Divine Law into Positive Law, in Laws of the State that bind all the associates. Because at that point the sin becomes a crime, with devastating and absolutely undesirable consequences.

Author
Ariel S. Levi di Gualdo

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The soothsayer Tiresias and Christianity: the reality of disability, between joy and hope

4 November 2020/1 Comment/in Pastoral Care, Theologica/by Father Gabriele

— Theologica —

THE SOOTER TIRESIA AND CHRISTIANITY: THE REALITY OF DISABILITY, BETWEEN HOPE AND JOY

Author:
Gabriele Giordano M. Scardocci, o.p.

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Ulysses and the soothsayer Tiresias

One of the strong themes which involve a lot on an emotional and intellectual level every faithful, by the individual believer, to the priest, from the man of culture to the theologian, it is certainly the issue of disability. To be precise, there is no disability in the abstract, but there are people with physical or mental disabilities, which can be congenital, innate or acquired.

I would like to sketch biblical-theological reflections on the theme of disability. I am aware, together with the whole Christian tradition, that the mystery of human evil and suffering remains a mystery and can never be fully disclosed. But it can be contemplated, scrutinized with an eye of faith, hope and charity and be placed in the highest and greatest plan of God's Plan.

In this article first of all we will make some historical considerations on one of the most famous and oldest disabled people in history, the soothsayer Tiresias. Subsequently, we will move on to the theme of suffering in the Christian sphere.

A DISABLED PERSON KNOWN TO ANTIQUITY. TIRESIA, BLIND SOOTER.

The disability, certainly falls within the theme of suffering, of those who are afflicted and who will be comforted, according to the evangelical beatitude. Persons affected by disabilities are fully included in those who are welcomed into the bosom of Trinitarian love. The world of culture, of philosophical and anthropological reflection has always been fascinated and at the same time shaken by this theme. So much so that she has recently allowed herself to be questioned by disability, trying to build a reflection. First of all I would like to point out the text by Gian Antonio Stella: Several – The long battle of the disabled to change history, recently published by the well-known journalist of Corriere della Sera. With a journalistic slant, Stella tries to do a excursus starting from different historical figures of people with disabilities who have really proposed their innovative experience for the time of history in which they lived. I would not like to dwell on this text though ^[1].

For some time the Sicilian culture it has lost one of its most fruitful writers, Andrea Camilleri. Almost like a testament, along with some books now out, the author of Porto Empedocle, known for creating the character of Inspector Montalbano, has published a text entitled Conversations about Tiresia. It is a small booklet that faithfully reproduces the text of the homonymous show staged last June 2018 and played by Camilleri himself.

The central theme of the text, as the title says, is the figure of the soothsayer Tiresias. Legendary figure, of which little is known. Of course, of him, it is known that he is originally from Thebes, has a daughter named Manto, she guesses too, but above all that he is blind, or as we would say today: blind. The play is a small one excursus from irony, mockery and a few digs at today's world, how this figure has been described, mocked and at the same time loved and respected over the centuries. notoriously, Greek antiquity produced a series of sources on Tiresias. The most interesting thing to note is that in a pre-Christian antiquity, who had a very difficult relationship with the disabled, a physically disabled figure such as Tiresias has instead remained alive in the writing of these authors. Of course, the figure of the Theban soothsayer, it is especially interesting for a cultural reflection on disability.

The Pseudo Apollodorus he tried to explain where Tiresias' blindness originated. So he reported three narratives, in its Library; the second and third narratives are particularly interesting^[2], also told theatrically in Camilleri's text. In the second narrative, the one according to Apollodorus, Tiresia is the son of Evereo and the Nymph Cariclo: the blindness comes from the punishment of Athena that Tiresias saw naked taking a bath; then Cariclo intervened and asked for mercy for his son. Athena did not remove the blindness of the wretch see, but joined in the ability to be a soothsayer. The third narrative Apollodorus takes it up from the Greek poet Hesiod, and it is the most complex, because it inserts other elements. Tiresias meditated while walking on Mount Citerone: here he saw two snakes in the act of sexual union and then in disgust he decided to trample and kill the female. As soon as the lustful asp was crushed, magically Tiresias changed from man to woman. This image, it induces Camilleri to put in the mouth of Tiresias a theological consideration linked to snakes:

“As a teenager, I loved taking long solitary walks on the Citerone and one day, suddenly, while I was sitting on a stone, I saw two large coiled snakes rushing towards me in the act of reproduction. I was lost in thought, for this I reacted as I never should have. Why with snakes, on Citerone, one had to be careful. In order to possess Persephone, Zeus changed into a serpent and Cadmus also "asserted himself" for his escapades. So in those reptiles a god could hide "^[3].

We will come back to this detail shortly. We observe how Tiresias is truly wise: that is, he is able to go beyond the material aspect and grasp the divine nature of even such an animalistic act as sexual union. However, proceeding with the narration, we know that later the Theban soothsayer became a man again, but his misfortune was not over. Indeed, in an indefinite period, Zeus and Hera quarreled and often found themselves divided by a controversy: if in the act of intercourse the man or the woman felt more pleasure. They could not come to any conclusions because in fact the two main positions confronted each other strongly: Zeus, in fact he claimed it was the woman, while Era was the man. To settle the dispute they decided to turn to Tiresias, considered the only one who could have solved it since he had tested both the male and female nature. Perhaps it would have been better if Tiresias had followed the old adage of not putting a finger between husband and wife^[4]. Ma, for that time, he was not careful about this. So, once summoned by the two quarrelsome gods to resolve the overrun problem, replied that sexual pleasure consists of ten parts: the man only tries one and the woman nine, therefore a woman feels a pleasure nine times greater than that of a man. Tiresias thought of answering thus doing Hera a favor, believing that the goddess had answered according to her own reasoning. The goddess, instead, she was furious that Tiresias had revealed that secret: and so it blinded him. Instead Zeus, contrary to his wife's reaction, he decided to repair the damage suffered, and empowered Tiresias to foresee the future and the gift of living for seven generations. And this, in the Greek perspective, it implied having a practically eternal life.

Here then are the three elements highlighted in Tiresias' disability: blindness follows the punishment of knowing a deep secret of man. Tiresia, a bit like Prometheus, he is to blame for having ventured to guess and reason, get beyond the achievable: therefore of having entered the highest spheres of the intimacy of man and woman. Of having been able to dissolve the very secret of the total donation of man to woman and vice versa, therefore of their profound identity. At the same time, Tiresias entered the deep secret of bodily pleasure and the origin of life. He really couldn't stand this affront. Like this, he thinks he is displeasing Tiresias, blinding him: but doing so actually takes it away from the view of material things and leaves it forever to the view of information, higher notions and concepts. I dare say that Tiresias can be the slave in the Platonic cave who, freed from the snares of material visions, finally sees the light of Ideas., in the eternity of timeless truth. However, I do not want to enter into a platonic analysis.

Returning instead to the disability of Tiresias is added, with the action of Zeus, the gift of foresight and eternal life. The anthropological masterpiece of Tiresias the Theban is definitively finished. The disability, so condemned, so stigmatized in the Greek world, and instead, in Tiresia, loaded with a set of extraordinary gifts donated by the gods^[5]. So the lack of light on everyday things matters little.

Tiresias knows the fact present in her most intimate secrets. The same applies to future events: knows what is deeper, what is most sought after by every Greek man, philosopher, mathematician, astronomer or historian. The scholar Paolo Scarpi writes about this:

«[…] Tiresias' blindness is actually the condition for him to fulfill his role as a soothsayer […] The three reasons presented in the Library, […], in reality they appear connected by a common denominator represented by the optical code on which the story is built. […] sight enters directly into question, configuring itself as a transgression of a code of behavior enunciated by Callimaco […] (the laws of Cronus thus establish who sees an immortal against his will, will pay a great price for this view)»^[6]

In confirmation of this it seems interesting to note what the Odyssey of the Theban diviner. Homer offers an important task to Tiresias, in fact in the tenth canto we read:

"To ask the soul of the Theban Tiresias,

the blind soothsayer, whose precordi are firm:

to him only Persephone gave even when he was dead,

the faculty to be wise; the others are wandering shadows "^[7]

Ulisse, nell’Ade, he is forced to look for Tiresias, to find out about the way back to Ithaca. In the verses of the Homeric poem, we read between the lines that only Tiresias are granted the extraordinary gifts that make him so wise. I add a couple more elements: in Tebaide, the poet Stazio describes that Tiresias, deaf-mute and blind at the same time, retains its extraordinary powers. Who, physical disability, it is even more pronounced, nevertheless wisdom and prophecy remain. And they will have a dramatic role in Sophocles.

Nell’Oedipus Re, Tiresias is called prophesying also the famous incest between Oedipus and Jocasta and the killing of Laius: in this tragedy the prophecy of the blind is even an element of help in the discovery of a moral action condemned by time. The contribution of Tiresias becomes fundamental in the dissolution of the Oedipus drama.

Returning and concluding the reading of Camilleri's text, I find a splendid poem dedicated to Tiresias by the poet Thomas Sterne Elliott

«I Tiresias, although blind, button between two screws,

old man with withered female breasts, I can see

at the purple hour, the hour of the evening that comes

on the way back, and bring the sailor home from the sea,

I can see the typist at home at tea time, clears breakfast,

turns on the stove and takes out canned food.

Outside the window dangerously hung out to dry

Its combinations touched by the last rays of the sun,

on the sofa (his bed at night) they are crowded

socks, slippers, shirts and corsets.

I Tiresias, old man with shriveled boobs,

you perceive the scene, and predicted the rest -

I too expected the expected guest.

His, the pustular young man, he arrives,

employee of a small rental agency, with a single glance

baldanzoso,

one of the people to whom the security is

like a top hat to an enriched peasant.

The time is now right, as he conjectures,

lunch is over, she is bored and tired,

try to engage her in caresses

which are not rejected, even if unwanted.

Excited and determined, he attacks all of a sudden;

exploring hands meet no defense;

his vanity requires no answer

and takes indifference as a welcome.

(And I Tiresias have pre-offered everything

What was done on this same sofa or bed;

I who sat under the walls of Thebes

and I walked among the humblest dead).

[…]

Then I came to Carthage

Burning burning Burning burning

O Lord You take me

O Lord You seize

Burning^[8].»

The analysis of Tiresias' disability it therefore shows how disability has a contradictory value in the pre-Christian world: in which a relationship of damnation is highlighted, stigma, removal e, on the other, almost instead a state of elevation to higher knowledge. The theme of disability, for the Greeks it therefore called for a sapiential knowledge of the present, a prophetic knowledge of the future, a call to eternal life (certainly not of the same characteristics as the Christian Kingdom of God). Obviously, the aspect totally absent in Tiresias' disability, as indeed to all Greek reflection before the coming of Christ, it is obviously the link between divine and human activity: that relationship between grace and nature that will only subsequently be probed by Catholic theology.

In fact, Tiresias suffers from disability in his human nature as a punishment: it is not explained by the Greek myths in what way, after obtaining the disability, his person is brought, through disability, to a path of improvement and moral elevation with the help of the Gods. The disability, in Tiresia, in short, it is a special epistemological methodology but not one of sanctification. A special way of knowing but not of raising oneself to a relationship with the sacred. On the other hand, it is completely different in character, the sense of physical suffering, and therefore also a visual impairment, since the advent of Jesus Christ: all disabilities are part of the affliction and suffering love of Christ. They can therefore be grouped under the great category of suffering.

AFFLICT BUT INTIMALLY UNITED IN THE SUFFERING LOVE OF JESUS

One thing is certain. About Christianity, it is founded by Jesus and it is a religion of joy; indeed, Christianity, it started with a joyful imperative. «Kaire / Rejoice Maria!» [9] so the archangel Gabriel greeted the adolescent Mary. We certainly recognize with Joseph Ratzinger that "Christianity is therefore the faith of joy"[10]. but yet, within the path of a Catholic faith that is joyful, it does not escape some particularly delicate issues such as suffering, penance and pain. Let us think for a moment that in the journey of the Catholic Church there is a great period of penance and asceticism: Lent. This is because Lent is above all a time of conversion, but also a time of desert and reflection. In that period there is an invitation to linger, in our personal prayer or meditation, on those issues that are ordinarily difficult to assimilate and deal with, like sin, the death, the illness, pain. Suffering is a very sensitive issue. Above all it is delicate because it is experienced by men and women. Theme that we have all touched firsthand. These men are suffering. Therefore they are afflicted. In fact, one of the themes that the Old Testament also speaks to us about is suffering. Let's think, for example, of the story in the book of Job. Uright omo, today we will say a pious, a decent and very devoted person. The Lord, At that time, it allows the devil to be tried in moral suffering, we remember in fact that all his children were killed; so, material, we remember that he lost all his possessions; finally physics, we remember that he fell seriously ill with leprosy and was isolated from everyone, except from four friends.

In Job, according to the exegetes, we find four typically human reactions. The first is acceptance (cf.. Gb 1,22). He peacefully accepts that all this comes from God. At the same time, he also demands from him a kind of return in the future. The second reaction, it is rebellion (cf.. Gb 3, 1). He will even wish to die. It is also a typical reaction of today's sick people: it is a desire for tranquility and peace. The third reaction is custody (cf.. Gb 40). Job entrusts himself to God recognizing his littleness, one's being created creature, with respect to God the uncreated creator. So he truly relies on the Creator because he recognizes that he was proud and pretentious towards him. Fourth reaction, the unearthly reward (Gb 42,7). Job is given back all that he had lost in a double way [11].

Job is an afflicted one. God after a journey of conversion, of purification and growth is consoled by God. I was very impressed when I too hear the voice of an afflicted one. An afflicted one a few years ago: but that in his today, as today it has been abandoned by all. For this I would like now let you hear the voice of that kind of afflicted that, unlike Job, He did not make it.

"I lived (male) for thirty years, someone will say that it is too little. That someone is not able to determine what the limits of tolerance are, because they are subjective, not objective. I tried to be a good person, I've made a lot of mistakes, I have made many attempts, I tried to make sense and purpose using my resources, to make an art of discomfort. But the questions never end, and I'm tired of hearing it. And I'm sick of pormene too. I'm sick of making efforts without getting results, fed up with criticism, fed up with job interviews like unnecessary graphic designer, tired of wasting feelings and desires for the other gender (who obviously doesn't need me), tired of envying, sick of wondering what it's like to win, of having to justify my existence without having determined it, fed up with having to meet everyone's expectations without ever having met mine, tired of putting a good face on bad luck, to feign interest, to delude myself, to be made fun of, of being pushed aside and being told that sensitivity is a great quality. […] Nothing can be expected from this reality. You can't expect a job, one cannot expect to be loved, recognition cannot be expected, you cannot expect to expect security, a stable environment cannot be expected. […] I entered this world as a free person, and as a free person I got out of it, because I didn't like it even a little. Enough with the hypocrisies. […] I know this seems crazy to you, but it is not. It's just disappointment. The urge has passed: not here and not now. I cannot impose my essence, but my absence does, and absolute nothingness is always better than a whole where you cannot be happy doing your destiny. […] Forgive me, mum and dad, if you can, but now I'm home again. I'm fine"[12].

It is terrible to read such lines. It is almost impossible to empathize with the pain of a young person who wants to take his own life. It is absolutely impossible to understand the pain of those parents who have lost a child in this way. but yet, this young man was an afflicted one. An afflicted one left alone by all: abandoned to the mentality and fashion of the world, who believes and inculcates everyone that suicide is the only way to live their freedom. This is the freedom that today's world wants to convince us Catholics too that it is the one to live: a freedom that is not true freedom. That freedom that would be expressed in assisted suicide and euthanasia techniques, as happened for the case, rose to the fore of the news, by Dj Fabio. Dj Fabio was also a sufferer, one that we will biblically call afflicted[13]. The world, instead of giving him true freedom, he has abandoned him for good. The rule of law even offers him reason and jurisprudence to found the belief that one can only get out of suffering by committing suicide. As if suicide were the maximum expression of a "freedom"[14]. That freedom that eliminates suffering and affliction. Because a suffering and afflicted life has no value, then it is eliminated. It is taken and thrown away. And everything is disguised with the magic word: li-ber-Ta. Three syllables with which today we ride the wave and allow everything.

"We live in an era in which we are entitled to live only if they are perfect. Any insufficiency, any weakness, every fragility seems banished "[15]

There is only one answer to this terrible conviction of today's culture. The real answer that each of us can give is this: the joy of Jesus Christ. It responds to a logic of death, of throwaway culture, of necroculture simply by showing the joy and love that Jesus had for the afflicted. Because Jesus Christ himself often met with suffering. That is, Jesus met suffering and afflicted people: who in the body and who in the spirit. And he put himself at the service of them and their relatives and friends. For this he was able to relegate a special place in the Beatitudes to the suffering: "Blessed are those who mourn, for they will be comforted"[16].

If we take a look at the Gospel of the resurrection of Lazarus, let's see immediately how Jesus relates to the death of his dear friend Lazarus. Jesus himself cries. He is afflicted, and lives this moment together with other afflicted ones. Let's try to follow the Gospel text closely:

«Jesus loved him very much (agapan = loved with mercy) to Marta, to his sister [Maria] and to Lazarus. Marta then, as he knew that Jesus was coming, went to meet him; Maria, on the other hand, was sitting in the house. Martha said to Jesus: "Man, if you had been here, my brother would not have died! But even now I know that whatever you will ask of God, God will give you ". Jesus told her: "Your brother will rise again". Marta answered him: "I know he will rise again on the last day". Jesus told her: «I am the resurrection and the life; who believes in me, even if it dies, will live; whoever lives and believes in me, will not die forever. You believe this?». She answered him: "Yup, o Lord, I believe you are the Christ, the Son of God who must come into the world " (= peepisteuka, the Greek verb expresses a strong leap of faith) Then Jesus saw her weeping and the Jews who had come with her also weep, he was deeply moved (embryonic masts = to get angry), he was upset and said: "Where have you placed it?”. They told him: "Man, come and see!”. Jesus burst into tears. Then the Jews said: “See how she loved him!”. After placing the stone in which Lazarus was placed, Jesus then raised his eyes and said: "Dad, thank you that you listened to me. I knew you always listen to me, but I said it for the people around me, so that they believe that you sent me ". E, said this, he shouted loudly: "Lazarus, come outside!”. The dead man came out, with his feet and hands wrapped in bandages, and the face covered with a shroud. Jesus said to them,: "Untie it and let it go" "[17].

Let's try to read the text analytically. In verse 5 we see first of all that Jesus performs the action ofagapan that is, he loved Marta deeply, Maria and Lazzaro. agapao is the Greek verb from which it comes agape, that we precisely translate with Mercy. So he loved them with mercy. Also to the verses 20 – 27 Jesus is rebuked by Martha, later also by Maria, of not having been present at the time of Lazarus' death. He gets from them an act of faith in eternal life that happens through His Presence: the presence of Jesus, Son of God in the world. Subsequently (cf.. V.33) when he later learns of Lazarus's death, Jesus is moved: he has an angry movement of passion (so does the Greek verb embryonic masts), of aversion towards death which is one of the effects caused by original sin in turn generated by the devil. Jesus himself, so, expresses aversion and hostility towards death. Commenting on the verses 41 – 42, the exegete Brown writes:

"Through the exercise of the power of Jesus, which is the power of the Father, they will know the Father and thus will receive life themselves. Jesus will get nothing for himself, he only wants his listeners to know the Father who sent him. […] The crucial thing is that Jesus gave physical life as a sign of his power to give eternal life on this earth and as a promise that on the last day he will raise the dead "[18].

March, Maria and Lazzaro are afflicted. Jesus makes him discover, right in affliction, a true and real relationship with God. Suffering then becomes one of the possible "places" to truly encounter the Lord's love and receive consolation from it. As God did with Job and as now Jesus does with Lazarus. Effectively, the affliction, it can generate a sense of isolation: as we have seen so far, the suffering, if on the one hand it is an experience, on the other hand it is at the same time a solitary experience, permitted by God to the individual and only to the individual. In an indirect way it also affects relatives, the friends and neighbors of the afflicted one, but it serves first of all to the single person. These afflicted ones are not that far in time and space from our lives.

We too can be merciful and show God's love to the afflicted. We can express and communicate the joy and vitality of Jesus through these suffering brothers of ours? Through the exercise of material and corporal works of mercy, it is possible to express the biblical sense of consolation. Here is the connection between consolation and a sense of brotherhood: knowing how to enter into someone's drama and support it. To be truly with - brothers through the Mercy / Agape of God for the other. To live by helping the afflicted is to support them. In being a support then there are three drifts that must absolutely be avoided:

a) pitying the afflicted one. In other words, there is a risk of creating a victimization. Through this dynamic, the person gets stuck in his own pain and closes himself in a narcissism that prevents him from getting better [19].

b) The narcotic effect. That is, trying to get rid of pain by putting the conscience on it. The person is therefore pushed by society to live as if pain does not exist. This leads to superficiality, which is dangerous because it postpones the problem of pain and aggravates it[20]. In fact, escaping from a problem means aggravating it.

c) Invite the afflicted to see who is worse off than him: there is nothing worse than making existence like a Serie A ranking and saying who is better and who is worse off. It makes no sense to console someone by saying "since there are those who are worse off than you, you have to be fine " [21].

Let's see', At that time, the work of mercy to console the afflicted in what it really consists of. The words of the presbyter Fabio Rosini who writes will help us:

Physical pain can be harsh, but if there is a reason, it is supported, the heart is serene; if however, the pain is without explanation then becomes unbearable. Affliction needs a word to fill it, that address you, an indication that guides understanding " [22]

The same word consolation (in Hebrew nacham), biblically it is rendered with the verbs to rest, stop, find tranquility or even give refuge[23]. This is what we just saw Jesus doing with Lazarus' afflicted relatives. Pacifying a person means giving him that word of fullness, of understanding, sense that pain seems to have stolen from him.

"Whoever performs the act of consular is capable of putting himself next to the sufferer by showing him what he cannot see and allowing him to open his heart, the look, the spirit to another perspective, an integral depth that gives completeness "[24].

In a certain sense, all Christians are called to console, remember that it is they who are called to give this completeness. So this is the call to be those who remember that God is above all hope in suffering. Remind the world and today's culture that hoping is a typically human act, but at the same time elevating: because it allows even the worst of the afflicted to rise above their pain. As Fabio Rosini always writes, consular, giving hope basically means, make an act of mercy that "makes eternity present, that reveals the face of God in pain "[25]. This will also allow us to resume first of all hope. And hoping is a typically Christian act. More, to hope is the typically Catholic act! Because the believer is the one who has placed all trust in Jesus. And just like Martha and Maria, he expresses his hope aloud in pain. Always keep this in mind, while you prepare sandwiches for the poor, while you prepare the spinal stretcher, while you rearrange the civil protection facilities. Hoping means first of all kindling the expectation of a God who is the immensely good absolute good.

Each of us can be a bearer of hope, carriers of joy even to the afflicted of the poorest neighborhoods, to the afflicted one due to grief or depression, or precisely of a disability. Here then is that by relating these reflections to disability, we will say that even the person with disabilities, despite his afflictions and physical pains, he is called to a path of joy and sanctification. There is always a higher plane to which God the Father directs, how he directed the sufferings of Jesus of the Passion, to the joy of the Resurrection. We too will be transported to the joy of consolation. Because when we will console an afflicted one, this will make us truly discover the joy of our life. Our whole life will be knowing how to rediscover the presence of a Trinitarian God, who is with us even in pain. It is by loving who is afflicted, making him rediscover this joy of living, together with the poet Giacomo Leopardi we can say "I have never felt so much living as loving" [26].

Rome, 4 November 2020

_______________

NOTE

[1] The reader can consult for further information: G. A. Stella, Diverse - The long battle of the disabled to change history, Solferino, 2019, Milan.

[2] Pseudo-Apollodoro, Library, III, 6, 7.

[3] A. Camilleri, Conversations about Tiresia, Sellerio, Palermo, 2019.

[4] A. Camilleri, op.cit.

[5] Along this same line M stands. Schianchi, History of disability - From the punishment of the gods to the welfare crisis, Carocci, Rome, 2012, 40.

[6] Apollodoro, Greek myths, by P. Shoes, translate. at M.G. Ciani, Monadori, Milan, 1996, 55.

[7] Odyssey X, 492 and following, Translation by G. Aurelio Privitera

[8] T.S. Elliott, Wasteland mentioned in A. Cammileri, Conversations about Tiresia, 41 – 42. Check page again.

[9] Luca 1, 26.

[10](J). Ratzinger, Elements of fundamental theology, Morcelliana, Brescia, 69.

[11] S. Pinto, The secrets of Wisdom, Introduction to the wisdom and poetic books , St. Paul, Cinisello Balsamo, 2013, 21 – 23.

[12] Letter from M., a suicide in his thirties, taken from http://messaggeroveneto.gelocal.it/udine/cronaca/2017/02/07/news/non-posso-passare-il-tempo-a-cercare-di-sopravvivere-1.14839837 last access 10/01/20 hours 18.07.

[13] See. http://www.huffingtonpost.it/2017/02/28/fidanzata-dj-fabo-vorrei-notte-non-finisse_n_15055120.html Last Access 23 March 2017 hours 16.43).

[14] https://www.repubblica.it/cronaca/2019/09/25/news/consulta_cappato_dj_fabo_sentenza-236870232/ Last Access 10/01/10 hours 18.16.

[15]A. D’AVENIA, The art of being fragile, 2016, 147.

[16] Mt 5,4

[17] Gospel according to John, chapter 11.

[18] R. E. Brown, Giovanni, 2014, pp 567 – 568

[19] Fabio ROSINI, Only love creates, 2016, p. 121.

[20] In the same place.

[21] Fabio ROSINI, on,cit, p. 122.

[22] Fabio ROSINI, p. 120.

[23] Fabio ROSINI, p. 127.

[24] Fabio ROSINI p. 129.

[25] Fabio ROSINI, p. 129.

[26] (Zibaldone 1819 – 1820.)

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«I am Roberto Bolle, not a chicken scratching in the hen house ". Those depressed and depressing Catholics who lock morals inside a condom and who consider sex as the center of the whole mystery of evil

6 August 2020/in Theologica/by father ariel

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«I AM ROBERTO BOLLE, NOT A CHICKEN BREAKING IN THE CHICKEN HOUSE ". THOSE DEPRESSED AND DEPRESSED CATHOLICS WHO ENCLOSE MORALS WITHIN A CONDOM AND WHO CONSIDER SEX AS THE CENTER OF THE ENTIRE MYSTERY OF EVIL

Someone sends me this message: "As promised compatibly with my commitments, I proceeded to make a video in response to his heterodox statements on contraception. Convinced that he personally knows what is sound doctrine and therefore to be considered and what to discard. It will certainly be useful to the many faithful who have followed us for years and who have the obligation to know the truth on matters of such importance ". For my part I want to clarify that if a layman accuses of heresy on the public square of social media a minister in sacred and a theologian, it is at least necessary to defend one's dignity as a priest and as a scholar from the false accusations of a subject who has proved himself to be an amateur theologian.

Author
Ariel S. Levi di Gualdo

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Beyond the utopia and disenchantment: Christian hope today

28 May 2019/in Theologica/by Father Gabriele

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BEYOND UTOPIA AND THE DISENCHANTMENT: HOPE CHRISTIAN TODAY

The Christian hope, today must make his way with much effort and fatigue between the new experiences of millenarianism, between the political eschatology claims of American Protestantism, the apocalyptic narrative of Jihadism in the West, to the strange experiences of religiosity New Age he was born in Mayan calendar ended 21 December of 2012. From these extremes, as almost a touch of boredom bottom of immanence, we can move towards a completely different dimension, one that opens the door to the prospect of Christian hope.

Author:
Gabriele Giordano M. Scardocci, o.p.

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The Dominican theologian Daniel Aucone

Daniel Aucone, Dominican priest and theologian of the Roman province of St. Catherine of Siena [cf. see WHO], already author of The question of community between philosophy and theology [Ed. Nerbini, cf. WHO] It offers the public of scholars and researchers his latest book, Beyond the utopia and disenchantment - Christian hope today, also the result of the doctoral dissertation work in theology [Ed. Angelicum University Press, cf. WHO].

The central theme of the text is the hope, as evidenced by the title; the author tries to outline and identify in it fruitful trajectories [cf. pag. 10] to reinvigorate the announcement of this theme very dear to Catholic theology. Hope for believers residing in the face and in the encounter of Jesus Christ.

The text is divided into two parts: in the first part of the Father Daniele Aucone he pauses to scan the society and Western culture and the prospect of waiting, from different authors: Kojève and Zizek among others. In the second part, instead, he pauses to generate a theological-systematic perspective of hope, with assistance from various authors including Theobald, Durand and Mendoza - Alvarez.

the last work of the Dominican theologian Daniel Aucone

The first part can be defined strict sense as a description of a "scream" of the post-modern society that, now waned worldly hopes, It is enclosed between resignation, disillusionment and new fears.

Alexander Kojève, the interpreter as of the end of history in the Hegelian sense, opens the door to a search of earthly immortality. Slavko Žižek then conducts an analysis of the vicinity of the zero point, where it provides a apocalyptic classic type in which they live only an overview of panic scenarios. In this first part, There seems very interesting, also for the reader less expert in philosophical matters, accurate section that tells the new experiences of millenarianism: between the claims of political eschatology of American Protestantism, the apocalyptic narrative of Jihadism in the West, to the strange experiences of religiosity New Age and the Mayan Calendar ended 21/12/12. From these extremes, as almost a touch of boredom bottom of immanence, Finally the author can make a transition and move the prospect of Christian hope. He writes the Father Daniele Aucone:

"In this context of contemporary West uncomfortable fact, but also of the search for meaning and direction, It is called upon to integrate the message of Christian hope that the encounter with the Risen waiting defined as end [N.d.R. telos, “purpose”, “fine”] e end [pears: “unlimited”, “Infinity”] of history". [cit. pag. 114].

The hope is then a gift, a desire to create a all’man Desiring, over the claim of a liquid postmodern life, to establish firmly a dignified life in the time of the End. It hopes that finally allows you to escape from the tyranny of everything at once, a wait time based on the final memory of the resurrection; at last, very interesting idea that the author He takes the theologian Roberto Repole: hope understood as Humble Thought and opening the perspective of Revelation, over weak thought vattimiano, but without even claim to resolve it completely, over the unthinkable return to a strong thought: hope is the root of a humble thought [cit. pag. 116].

In the analysis of the biblical section, it abundantly clarifies the meaning of the apocalyptic horizon exegetical current, showing how the analysis of the last book of the Bible, far from perspectives about the "end of the world ''s intention is to show that there are various purposes, that enclose different historical epochs; and at the same time the Apocalypse reveals narcissism of contemporary man down, that hides a deep existential instability [cit. pag. 126].

The previous work of the Dominican theologian Daniel Aucone

Since the studies of Christoph Theobald, Father Daniele Aucone finally proposes Christianity as a lifestyle in which to live and give life to the world; This is possible because it creates bonds of fraternity beyond space and time, that exceed the current individualism. [cit. pag. 142]. In the theological section, he binds at the thought of the Dominican brother Emanuel Durand offering interesting reflections on the theology of Providence. For many believers it has in fact noticed that faith in God the Creator did not lead to a deep attention to his work of providence, even in the smallest daily. With the Father Emanuel Durand is the recovery of a theology of providence in which, man is founded by a continuous living relationship with God. The Lord of creation, He concludes our author with the Dominican theologian Emanuel Durand, It acts through purely natural phenomena, as well as those miraculous: Providence has thus action in necessary and contingent: nothing escapes the invisible hand, Maternal and at the same time collaborating with the man of the Triune God [cit. pag. 163].

Very interesting are finally the final five ideas on current ecclesial missions, that make up the latest chapter: a new sense of mission of the Word [cit. pag. 267], an evangelization in the spirit breath [cit. pag. 270], a focus for an integral human ecology [cit. pag. 273], training to brotherhood and communion [cit. pag. 277] and finally a transfiguration of time through the liturgical celebration - sacramental [cit. pag. 281].

The book is highly recommended the theology fans, as well as to professionals for a breath of fresh air about the theological speculation on hope and eschatology, able to get out of classic patterns and propose even in comparison with the current culture. Above all, the ideas about the church missions can be a source for a personal meditation, as well as speculative, Also to lay pastoral guidelines.

Rome 27 May 2019

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Once upon a time the Eucharist and the Catholic priesthood, Then came Kiko Arguello and Carmen Hernandez founders of the Neocatechumenal Way … and heresy became flesh and dwelt among us

28 March 2019/175 Comments/in Theologica/by father ariel

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THERE WERE ONCE THE EUCHARIST AND THE CATHOLIC PRIESTHOOD, THEN CAME KIKO ARGÜELLO AND CARMEN HERNÁNDEZ FOUNDERS OF THE NEOCATECHUMENAL WAY ... AND HERESY BECAME MEAT AND CAME TO LIVE WITH US

INDEX: I. Heresy is not an indecent word and giving a heretic to those who fall and remain in substantial and formal heresy is not an insult, but a simple statement of fact - (II). The first misconception to dispel: if the Neocatechumenal Way was developed under the pontificates of two Popes Saints, This makes the case for holy and untouchable dogma of the Catholic faith? — III. The Neocatechumenals come to life on the crisis of authority of the Church and develop under the pontificate of John Paul II after presenting him with the family of The White Mill - IV. The Neocatechumenal Way has made the old heresy of the Albigensians current again, without the ecclesiastical authority putting a stop to the fact that the Eucharist is not a private good that they can dispose of at will - V. When the Church finds all the excuses not to listen to victims of various kinds, eventually he ends up being left with the Cardinals to the bars of the criminal courts, but even in this case she continued undeterred not to listen - WE. The Lie of the Neucatecumenale Way leaders: to affirm that the Church has recognized and fully legitimized their liturgical and catechetical antics - VII. The many good people who make it up are enough to make a movement healthy? They are enough testimonies of those who say: "The Way I converted", "The Way I returned to the Church"? VIII. The reigning Pontiff did not take long to launch it too precise references to kikos and the mega-catechists of the Neocatechumenal obtaining the effect obtained by its three predecessors: deaf ears - IX. The Neocatechumenals are the negation of the wise missionary spirit of the Church, ed instead of bringing new people to Catholicism they make new followers to Neocatechumenalism - X. The Neocatechumenal Way is a psycho-sect in which the critical sense is canceled after having invaded the conscience of the followers and changing the crass ignorance and pride into a gift of election of the Holy Spirit - XI. To the serious problem of the wrong perception of the Most Holy Eucharist is added the wrong perception of the Priesthood, especially between the common priesthood of the baptized and the ministerial priesthood of Christ, which involves only the ministers of the sacred equipped with a gift triple: to be taught, governing, to sanctify XII. Conclusion.

Author:
Ariel S. Levi di Gualdo

Before you get going in the long speech it is necessary to clarify the meaning of the word heresy. The need for clarification is due to the fact that within the Church itself has been undermined by time Newspeak, And it came to explain how years ago in one of the first items on this our Patmos Island [2014, see WHO], and then follow in my so-called keynote [see video, WHO]. Newspeak is not just create new words, or called neologisms, but perform an operation even worse: giving the words a meaning different from that etymologically have ch'esse. The emptying of the words from their meaning filled with completely different meanings, is a grave danger that the phenomenon takes development before, during and after the French Revolution. An exhaustive example is the concepts of freedom, equality and fraternity, which they are suffixes of the founding of Christianity, not an invention of the French Revolution. Principles, however,, the late eighteenth century, and following the course of the nineteenth century, They will change into principles antithetical to Christianity, what's more used to attack and groped scuttle of Christianity itself […]

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Top The Charlemagne Island of Patmos with a question of Christ the Lord: "Who do men say, the crowds that I am? And you, Who do you say I am?»

20 February 2019/in Theologica/by Drafting

The quill of Charlemagne

BACK ON THE ISLAND OF PATMOS CHARLEMAGNE WITH A QUESTION OF CHRIST THE LORD: «SAY ABOUT MEN, CROWDS THAT I AM? AND YOU, WHO DO YOU SAY I AM?»

The Christian hope is not an imaginative and mind-numbing "Sol of 'Avvenire' nor the 'glorious future' preached by all the dictators of all time. Nor is it a new world forged by the culture of dialogue between fake and hucksters. Nor it is, at last, misericordiante the kingdom prophets of falsehood call, at will and more often inappropriately, the terrible tragedies of history and immutable filth of the world. The Christian Hope instead - as taught by St. Augustine of Hippo - still has only one name and one certainly be announced: Christ!

Author
Charlemagne

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.

the Charlemagne, known as Charles the Great, universally known as Charlemagne, baptized in faith in Christ Jesus in the Holy Mother Catholic Church in the City of Aachen, in a day of many years ago, running at the time the Year of the Lord 742; I, therefore, with a good and legitimate title, write as part of that Mystical and Historical Body which alone belongs to Christ, and of which I consider myself with conviction "of the less honorable members of it" but that for this very humbly believe that, as the Apostle writes, "God has so composed the body, giving the greater honor to that which lacked, so that there was no disunity in the body, but that the members may have the same care for one another " [The Corinthians 12, 24-25].

Who do men say, the crowds that I am? And you, who do you say that I am?

The Gospels do not tell us the results of a Gallup poll or an extemporaneous focus group of Jesus of Nazareth and his disciples, first, and the Apostles, then.

Jesus, on the contrary, challenges men [people, Marco 8, 27 e Matteo 16, 13] and the crowds [the mobs, Luca 9, 18] with the message itself, essential, radical and, not at least, disturbing and dramatic of Logos cristiano.

He wrote Romano Guardini:

"Christianity is in fact not a theory of Truth, or interpretation of life. It is also this, but it not in this consists its essential nucleus. This consists of Jesus of Nazareth, from his concrete existence, from his work, by fate, that is, from a historical personality. […] Non l’humanityat O l’Human thus become important case, ma this person. It determines everything else, and the more deeply and universally the more intense the relationship ' [The essence of Christianity, 1984, p. 23].

The essence of the Christian faith lies, in truth, in response that man both individually and collectively, provides this essential question with which Jesus of Nazareth challenge here, today and always [cf.. Letter to the Hebrews 13, 8] the individual and society.

Who do men say, the crowds that I am? And you, who do you say that I am?

Faith, Hope and Christian Charity have neither their foundation or their first and last name to neutral values of tolerance, cohabitation, solidarity, acceptance and universal harmony of men and peoples.

The Christian faith is not a changing content, according to fashion and the needs of the time, but one, unchangeable, vital and saving encounter.

"You have gone, you washed, you come to the altar, you began to see what previously were not able to see. That is, via the source of the Lord and the announcement of his passion, Your eyes are open at that time. You, that before you seemed blinded in the heart, you began to see the light of the sacraments " [Sant'Ambrogio, the Sacraments I, 3,15].

The Christian Hope, then, is an imaginative and mind-numbing "Sol of 'Avvenire' nor the 'glorious future' preached by all the dictators of all time. Nor is it a new world forged by the culture of dialogue between fake and hucksters. Nor it is, at last, misericordiante the kingdom prophets of falsehood call, at will and more often inappropriately, the terrible tragedies of history and immutable filth of the world. The Christian Hope instead - as taught by St. Augustine of Hippo - still has only one name and one certainly be announced: Christ!

"And as it has become our hope? Why he was tempted, He suffered and rose again. So it became our hope. In it you can see your toil and your reward: your labor in the passion, your reward in the resurrection. That's how it became our hope. Because we have two lives: one is that we, the other is that we hope. The one where we are known, one in which we hope is unknown […]. With his labors, temptations, and patents, the death, Christ has made you see your life in which you are; with the resurrection did you see life in which you will be. We knew only that the man is born and dies, but we did not know who rises and lives forever. This is why Christ has become our hope in afflictions and temptations, and now we are heading towards hope ' [Enarrationes in Psalmos, 60, IV].

The Christian Charity, then, It is not a vacuous amalgam of good intentions or the content of an illusory undifferentiated cosmic fraternity and, not even, The fundamental precept of a mundane world order, amoreggiante pleasantly and happily soaked with alleged good works as.

Yet, once, It is always and only the recognition of Person of Christ, which he founded and rooted in human affairs the only possible and essential Love: "If you do not believe, indeed, non friend. Like this, beginning from the end and going back to the principle, So said the apostle: Pace's Charityat, united to faith. Let us: Faith, charity and peace. Believe, but, rain. In fact, if you believe you do not love, you have not yet diversified your faith from the faith of those who trembled and said,: We know who you are, the Son of God. You, therefore, but; because charity joined to faith itself leads you to peace. What peace? True peace, full peace, real peace, secure peace; where there is no calamity, any enemy. This peace is the goal of every good desire. Caritat united to faith; and six you mean well, say well. Faith coupled with the charity " [St. Augustine, sermons 168, (II), 2, 9].

Faith, Hope and Charity, so, sun and open only in Christ's humanity and history the only possible horizon of Salvation: "If you confess with your mouth that Jesus is Lord, and you will believe with your heart that God raised him from the dead, you will be saved " [Romans 10, 9].

Who do men say, the crowds that I am? And you, who do you say that I am?

The question posed by Jesus of Nazareth is not only essential but also radical and, by its very nature, exceedingly divisive. It is neither an open question or a question at multiple choices. On the contrary, demands a 'radical option!

"Christianity says that for the incarnation of God's Son, for his death and his resurrection, for the mystery of faith and grace, in all creation you are asked to renounce his - apparent - autonomy and put themselves under the rule of a specific person, that is, Jesus Christ, and doing what their decisive rule ' [Romano Guardini, In the same place, p. 26].

The only root and source of Christian proclamation does not lie in an ostentatious piety and in a grotesque and well-publicized jumble of good intentions for Humanity e the human.

The Person of Christ - yes, let's face it once and for all and healthy intellectual rigor, even before Christian! - it is divisive in its radical truth about God and man!

"Whoever acknowledges me before men, I will acknowledge before my Father who is in heaven; who will deny me before men, I will also deny before my Father who is in heaven. Do not think that I have come to bring peace on earth; have not come to bring peace, but a sword. I have come to set a man against his father, daughter against mother, in-law from mother-in-law: and a man's enemies will be those of his household " [Matteo 10, 32-36].

The original root and the exclusive source of Logos Christian is, indeed, the Word made flesh, and did the same blood for eternal life and for the final resurrection.

Who do men say, the crowds that I am? And you, who do you say that I am?

In the Gospels of Mark and Matthew, the question followed by the story of the loaves, which is directly evoked listeners: "I do not remember? When I broke the five loaves for the five thousand, how many baskets full of fragments you brought forth?» [Marco 8, 19]; "I do not yet understand? Have you forgotten the five loaves that were enough for the five thousand men and baskets that you gathered?» [Matteo 16, 9].

In Luke, the account of the same event immediately precedes the question of Jesus: "Then Jesus, I took the five loaves and the two fish and looking up to the sky, li blessed, He broke them and gave them to his disciples to distribute to the crowd. They all ate their fill and their advanced pieces took up twelve baskets " [Luca 9, 16-17].

In John, at last, there is no explicit demand of Jesus, but the reaction of "many of the disciples" to the announcement that: "He who eats my flesh and drinks my blood, It has eternal life and I will raise him on the last day. My meat is real food and my blood is drink indeed " [Giovanni 6, 54-55]. «From that moment ', indeed, "Many of the disciples went back, and walked no more with him" [Giovanni 6, 66]. It becomes, pure, an open challenge to the remaining: "Will you well as you leave?» [Giovanni 6, 67].

Who do men say, the crowds that I am? And you, who do you say that I am?

The answer to this question solves the disturbing drama of every human time, troubled by the Absolute Evil and evil are.

The answer to this question solves the shocking tragedy that in every time and place gush and always will flow from the very limits of human nature, decayed and decaying, always exposed to the lure of intellectual and moral corruption, and perpetually at the mercy "of the murderer from the beginning", "The liar and the father of lies" [Giovanni 8, 44] and the "prince of this world" [Giovanni 14, 30].

Jesus the Christ puts himself and actually donated in his Body and his Blood poured out - Body, Blood, Soul and Divinity - far beyond and above any physical law, the only real food subsistence for man and mankind and the only true drink of liberation and salvation.

This true and only Nourishment, Jesus invites his disciples to call: "In our daily bread", the bread of us ultra-substantial, "Give us this day", you by us daily.

'So all we have in Christ […]"- writes Sant’Ambrogio -" and Christ is everything for us. If you want to heal a wound, he is a doctor; if you burn with fever, he is the source; if you are oppressed by, he is justice; if you need help, he is the force; if you fear death, he is life; if you desire heaven, he is the way; if you flee the darkness, he is the light; if you seek food, he is the food " [Virginia, 99].

Who do men say, the crowds that I am? And you, who do you say that I am?

The question of Jesus is placed, then, in the most dramatic moment of Divine Revelation. AND the question of the true man and Only God that "while were fulfilled the days when it was lifted up, It makes hard his face walking towards Jerusalem " [Luca 9, 51].

The answer to your question, indeed, become the talk of the high priest the same dramatic and terrible indictment leading to the death sentence and the ruthless execution on the gallows of the Cross: "Are you the Christ, the Son of God? Jesus answered: It's me! Then the high priest, rent his garments, he said: You have heard the blasphemy, what do you think? All they judged him guilty of death '[Marco 14, 61-64].

In the Mystery of the Passion, Cross and Death of the Person of Christ, (c)he is annihilating "He was God» [Filip Breeding 2, 6] — although it was not but while it is God — indeed, "Body which is annihilated by taking the form of a servant is not already embodied the Christ, but the one who is above the world, found in the form of God " [Hans Urs From Bathasar, Theology the three days, 1969, p. 37].

"Jesus the Christ", St. Athanasius explained, "has hired, being God, the form of a servant, under this assumption is not so raised, but he lowered. The man, on the contrary, He needed to be raised because of the lowness of the flesh and death. He suffered as a man in his flesh the death for us, to present themselves well to the Father in death on our behalf and lift us up with him at that competes eternity " [.Antioch I, 40-41].

Who do men say, the crowds that I am? And you, who do you say that I am?

this question with his answer is the heart of the Gospel, in its dramatic actuality: "The time is fulfilled, the kingdom of God is near. Repent and believe the Gospel " [Marco 1,15]. AND this question with his answer and the only legitimate exegesis by reading a "mystery that was not made known to men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit: that is, the Gentiles are called, in Christ Jesus, to participate in the same heritage, to form the same body, and to be partakers of the promise through the gospel " [Ephesians, 3, 5-6]. AND this question with his answer the founding act of the Christian Mystery and also its dramatic distinction: "He who is not with me is against me, and whoever does not gather with me, scatters " [Matteo 12, 30]. AND this question with his reply the only way of salvation can: "If Christ has not been raised, your faith is vain and you are still in your sins. And even those who have died in Christ have perished. If our hope in Christ for this life only, we are to be pitied more than all men. Now, instead, Christ rose from the dead, firstfruits of those who have died. For as by a man came death, because a man has come also the resurrection of the dead; Just as all die in Adam, so all will receive life in Christ " [The Corinthians 15, 17-22].

Who do men say, the crowds that I am? And you, who do you say that I am?

The answer to this existential question leaves no way! Here, today and always. The Christian does not believe absurd neither Because it is absurd! The Christian believes responding, "You are the Christ, the Messiah " [Marco 8, 29] because Jesus Christ has met, known and therefore believed in Him and in Him alone can find the infinite and inexhaustible dignity of his to be in ed be-di Christ.

"Know, the cristiano, your dignity, e, that they share in the divine nature, do not return to your former base condition by sinning. Remember who is your head and of whose body you are a member. Think back that, freed from the power of darkness, you have been brought into the light and the kingdom of God " [St. Leo the Great, The word is 21, 3].

Who do men say, the crowds that I am? And you, who do you say that I am?

The Christian does not profess a vague theism intellectual, whose divinity is an unknown be supreme or an ethereal transcendent value.

The Christian "believes firmly and openly admits that there is only one true God, eternal and immense, Almighty, unchangeable, incomprehensible and ineffable, Dad, Son and Holy Spirit: three people, but one essence, substance, that is absolutely simple nature " [Fourth Lateran Council, Catholic Faith, 1].

The Christian recognizes in him who revealed himself to Israel as "I am who I am!» [Exodus 3, 14], the only true God, that is God of the Fathers and, together, It tightens generations alliance, establishing a "throne of love and fidelity" and is "a people to walk in the light of his countenance" [Salmo 89].

Professing "You are the Christ, the Son of the living God!» [Matteo 16, 16] Christian recognizes "a fundamental truth: "We have a Master. More than a Maestro, a Emmanuele, that is, a God with us; we Jesus Christ! It's impossible, indeed, apart from Him, if we know something for sure, full, of God revealed; or better, if we want to have a living relationship, direct and authentic relationship with God " [Paul VI, General Audience, 18 December 1968].

Who do men say, the crowds that I am? And you, who do you say that I am?

The Christian does not adhere to an unspecified creationist doctrine that confuses the image and likeness with God the Creator and Father with a universal equality. Professa, instead, that only Son-Logos is the perfect image of the Father and our

"It's an imperfect resemblance, the one for which the man is said a image and adds our because the man was image of the Trinity; not equal to the Trinity, as the Son of the Father, but accostandosene for a certain resemblance in the way of distant beings are not neighbors for spatial contact, but by imitation. That's what they signified the following words: “Be transformed by the renewal of your spirit“ and to its recipients the Apostle also says: “Be ye therefore followers of God, as beloved children“. It is in fact the new man which is said: “It is renewed in proportion to the knowledge of God, conforming to the image of him that created him "» [St. Augustine, The Trinity, VII, 6.12].

Who do men say, the crowds that I am? And you, who do you say that I am?

The Christian is not such because it adheres to an unknown and changing code of pious intentions and honest behavior: "We believe the love of God, the Christian can express the fundamental decision of his life. Being Christian is not an ethical choice or a lofty idea, but the encounter with an event, with a person, which gives life a new horizon and a decisive direction " [Benedict XVI, Emër, 1].

Who do men say, the crowds that I am? And you, who do you say that I am?

The Christian does not base his Faith, his hope and his charity on a hypothetical great and universal brotherhood, capable of generating tolerance, truth and peace in an indistinct molasses of religions and cults where it is not a question of abandoning one's faith - as the theorists of the New Universal Religion profess - to be part of this new and universal institution and where one believes without belonging [cf.. Grace Davie, Believing without Belonging, in: Social Compass 37(4), 1990, 455-469].

The Christian is such precisely because he confesses "You are the Holy One of God" [Giovanni 6, 69] recognizing that we belong intimately and essentially to the very Body of Christ «not only because it made us Christians, but why did he become Christ himself. Which made us God's grace, giving us Christ as Head? Rejoice, gioite, we become Christ. If he is the Head, we are the members: We are a complete man, he and we. […] The fullness of Christ: the head and members. What is the Head, and what are the limbs? Christ and the Church " (St. Augustine, In Evangelium Tractatus, 21, 8].

Who do men say, the crowds that I am? And you, who do you say that I am?

The answer to this question makes it essential and radical Christian being the disturbing drama, that is, to belong to Christ! That is His Church, of the Church of Christ! And not the Church of someone else!

Faced with the execrable misdeeds of so many, and too many of his, even the most distinguished and honored sons, the horrendous perjury many and too many of those they claim to serve, the complicit silence and abominable falsehoods many and too many of the acclaimed prophets e Masters New time, those of Christ and the Church still find grace to exclaim in his heart: "What a wonderful mystery! There is only one Father, a single Logos the universe, and also one Holy Spirit, same everywhere; there is also one virgin become mother, and I should like to call the Church " [Clement of Alexandria, The tutor, 1, 6, 42].

Who do men say, the crowds that I am? And you, who do you say that I am?

Faith, Hope and Charity, They are for the Christian existential its reply to the Revelation of the Divine Person and the name for which "there is no other name under heaven in which it is established that we can be saved" [Acts 4, 12] and to which - as the Sacrosanct Council Vatican II dogmatically writes - "the obedience of faith is due, with which the man his whole self freely making the full submission of intellect and will, and freely assenting to the revelation that he does " [God's word, 5].

Who do men say, the crowds that I am? And you, who do you say that I am?

The answer to that question reveals the essential, radical, disturbing and dramatic choice between believing and not believing, between the profess or not profess, between faith in Christ and his betrayal of Christ.

From it depends, indeed, that διχάζω - split in two, to separate, and disunity - αφορίζω - Muslim, expel, Banish - verbs that are frequently used by Jesus in his daily train men and crowds, especially in the Parables of the Kingdom, to indicate the tragic fate of the demanding, and nothing to good price, answer this question requires.

Halve, to separate, disunite, to distinguish, expel, ban: verbs the final decision on who refuses to answer the question of Christ.

Verbs that the Gospels put on the lips of the Bridegroom not expected by the foolish virgins [Matteo 25, 1-13]; Groom of refusing the invitation [Luca 14, 16-24] or that the guests disappoint due to the negligence of clothing [Matteo 22, 1-14]; Man disillusioned by the ability of his servants to make money from its assets [Matteo 25, 14-30] ; the owner of the field who patiently waits for the good wheat grow with the tares, before it is thrown into the fire that devours [Matteo 13, 24-30]; Fisherman in whose network entangled bad fish that will be divided by the good "to be thrown into the fiery furnace, There will be weeping and gnashing of teeth " [Matteo 13, 47-50]; and the Eternal Judge, whose implacable judgment concludes with two separated and separating verdicts: "And they will go, to eternal punishment, and the righteous to eternal life " [Matteo 25, 46].

Who do men say, the crowds that I am? And you, who do you say that I am?

The answer to this question does not raise nor fatuous joy nor un'ammorbante laetitia! The meeting with the Christ of God is always just a Grace dearly! The high price of single sanctifying Truth!

The answer to this question requires answer to dear price for a grace, as written by the Lutheran theologian Dietrich Bonhoefer, "Grace is never a cheap '.

Who do men say, the crowds that I am? And you, who do you say that I am?

Apostasy increasingly widespread grabbing like a pestilential disease the Catholic Church by its hierarchical summit as among an increasing number of his ministers, you forget that you have only been constituted which ones co-workers of the truth and not as Curiously, the Truth this question of God's Son, the Jesus of Nazareth of History and the Gospels demands, Today more than ever, only one answer and unambiguous, without hesitation and vacillation in front of the increasingly tragic "conformed to the mentality of this world" that makes it urgent for the whole Church the need to "renew your mind, in order to discern the will of God, What is good, and acceptable and perfect " [Romans 12, 2]. It deals with, in truth, to face a Grace dearly, which alone, however, It can be liberating and salvific.

Who do men say, the crowds that I am? And you, who do you say that I am?

Resound in Rome these days – We hope and pray – prophetic words when Bonhoefer unnecessarily warned his Lutheran Church, but with it the whole of Christendom, the risk of deadly silence this existential, radical, disturbing and dramatic truth of "Christ, Son of the living God " [Matteo 16, 16].

The entire and true Body of which Christ is the Living Head will only be admonished: without a courageous and decisive answer - at great cost - To the question of Jesus wears the same Logos of our faith, our Hope, our Charity.

"A people had become Christian, Luterno, but sacrificing the desire to follow Jesus; it had become cheaply. Grace cheap won. But we know that this cheap grace has been extremely merciless towards us? The price we have to pay today with the ruin of the institutional churches is perhaps not the necessary consequence of the grace acquired too cheaply? Preaching and sacraments were granted at a price too low; He is baptized, you cresimava, It gave absolution to all people without asking questions and without putting conditions; Human love for sacred things were dispensed to men scornful and incredulous; They were distributed rivers of grace without end, while the invitation to follow Jesus with commitment was very rarely heard. […] When was the world ever Christianized in a more hideous and fatal way? What are the three killed thousands of Saxons by Charlemagne physically in front of millions of souls killed today? The admonition is fulfilled upon us that the sins of the fathers shall be punished upon the children unto the third and fourth generation. Cheap grace has proved quite merciless to our evangelical church. And cheap grace has been merciless to most of us personally as well. He has opened us the way to Christ, but rather he has blocked. He has invited us to follow him, but he has hardened us to disobedience. Or was it not cruel and hard if, after having heard the invitation to follow Jesus as an invitation of grace, after, perhaps, once dared to take the first steps on the path that led us to follow the discipline of obedience to his commandments, We were caught by word of cheap grace? […] The smoking flax was off ruthlessly. It was ruthless talk like that to a man, why he, upset by such a cheap offer, he necessarily left the path to which he was called by Jesus, for now he wanted to seize the cheap pardon which forever barred him from recognizing the cheap pardon. It could not be otherwise; the weak man, deceived, possessing the grace at a price had to suddenly feel strong, while, in reality, He had lost the strength to obey, to follow Jesus. The word of cheap grace has ruined more men than any commandment of good works." [Dietrich Bonhöfer, succession, 2007, p. 51-55].

from Aachen to the island of Patmos, 20 February 2019

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* Under the pseudonym of Charlemagne there is a baptized Catholic, jurist, political expert, philosopher, expert in international and diplomatic relations that for many years he held several high offices in major international organizations, inter-governmental.

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The paradigm of “as direct Stolta”: from the fifteenth century monasteries reduced to brothels to the twenty-first century infertility. The rejection of reality creates the decadence that leads to death. We can say that in religious life for women all went well after Vatican II ?

3 February 2019/10 Comments/in Theologica/by father ariel

— Theologica —

THE PARADIGM OF STRAIGHT Stolta: FROM THE MONASTERY OF XV CENTURY A REDUCED brothels TO THE XXI CENTURY STERILITY. REFUSAL OF REALITY THAT CREATES VOID THAT LEADS TO DEATH. WE CAN SAY THAT IN RELIGIOUS LIFE FEMALE EVERYTHING WENT WELL AFTER THE SECOND VATICAN COUNCIL ?

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Author:
Ariel S. Levi di Gualdo

It was in the end of the year away 1563 when the 3 December, two days before the closure of the session, The Council of Trent approved a decree on religious and the nuns. Within this document they were also established more precise rules on the subject of the enclosure, linked to religious and to the interiors and exteriors of their homes. Already at the end of the thirteenth century, with bubble dangerously promulgated in 1298 by Pope Boniface VIII, then entered into force in 1302, the norms on the observance of the enclosure and its reintroduction were reaffirmed wherever they had been abandoned [1]. Even despite, at the turn of the XV and XVI century, rules enclosure had not been effectively implemented, except by a few female religious orders: the Poor Clares, the Dominicans, the first Carmelite and Carthusian. All other nuns, especially those living in their great abbeys and monasteries, It had increasingly moved away from those very precise and strict rules aimed at the moral protection of women's religious institutions.

It would be interesting and instructive to study in depth of Teresa of Avila real life, that his daughters for the first are careful not to transmit, making them more comfortable to just remember and recount his sublime ecstasies, but they came toward the end of his life. Different was the existence of this great Saint and reformer of the Carmelite Order, just remember that when he was appointed prioress of the Monastery of the Incarnation in Avila, the one hundred and thirty nuns who lived there gave rise to riots to prevent her from entering, until he physically attacks on the door of the monastery the procession that accompanied the new prioress, who was not elected by the chapter of nuns, but chosen by superiors of the Order at the urging of the Ecclesiastical Authority of the place, to bring into line the turbulent and relaxed inhabitants of the monastery. Why not mention that this great Tridentine reform, First of mystical ecstasy, He had to use as prioress of the populous monastery of on-call duty, used as appropriate for business to beat the rebellious nuns? And why, not mentioning that his room was guarded night and its cuisine and its controlled foods with care to avoid being poisoned? Therefore, the figure of St. Teresa of Avila only reduced to a mystical ecstatic Christological love, is an image that if one part is more convenient course, other less embarrasses all those who to this day, albeit in different ways and forms, in over five hundred years they have not yet transposed the solemn lesson of their Holy Mother.

How Teresa's lesson has not been transposed? To do understand we must always resort to practical concrete examples, like this: Some years ago I found myself celebrating Mass in a monastery of Carmelite nuns in place of the chaplain. When at the time of Holy Communion I went to the grating of the choir, the prioress came forward to me with a glass case to take the Eucharist to a nun who could not walk. the whispered:

"Rev. Madre, do not worry about it, I open the lattice gate that I enter into the choir to bring Communion to the sick nun ".

Replica prioress:

"It is not possible, knows: we papal enclosure, for this I am an extraordinary minister of Holy Communion ".

I do not put certain to make a fuss with the ciborium in his hand containing the Precious Body of Christ, the so called the Holy Eucharist to bring to sister. After Mass I left the church and, before rising in the car, I put it in a hidden corner of the outer wall of the enclosure, I turned on the phone and checked if there were missed calls and messages. And so, from within Blessed papal enclosure, I hear male voices. I move away from the wall and climb on a nearby off to see from a distance if I can catch a glimpse inside the cloistered space. Beyond the wall of Blessed papal enclosure there were two people in their twenties, dressed in a tank top and shorts - to clarify: The football shorts, in practice the underwear - which I assume were doing chores, because they work tools. It was clear that at that time they were on break, In fact they were talking loudly loudly and fiddling with one of their cell phones, as if they were watching something particularly funny on display.

Needless to specify in, because with common sense we can also reach the fasting in canon law: a presbyter, the exercise of its functions can sacramental, indeed must enter the necessary papal enclosure, with all the methods dictated by the canons and the monastic rules - I know, and my brother priests equally -, to administer the Sacraments to the sick nuns. But above all I have full authority to do that just in case, while the prioress prevented me to join the choir during the celebration of Holy Mass to bring Holy Communion to a sick before the whole community, and under the eyes of the faithful in the church, at the same time, however, he allowed a couple of young men more undressed than dressed to move uninhibited, coarse and irreverent in the spaces of Blessed papal enclosure the Discalced Carmelites. And while pouring followed the diaphanous image of Teresa of Avila in ecstasy, at the same time it continues to ignore that Holy Mother, the reform of the Order Carmelite, He made it necessary even with a stick. And with this as I think was explained and clarified how five hundred years, not for a few, rather unfortunately for many, They are spent unnecessarily, from century to century, from reform to reform.

WHEN TRAGEDY IS TOO TRAGIC, BETTER dampen WITH COLOR NOTE

When problems are very serious and situations that derive truly tragic, I always avail of a consolidated my faculties: From a note of color. In this case, a rose note, femininely intended. Indeed, to inspire this paper was a woman belonging to the most unfortunate of women's categories, which it is that of so-called its direct Stolte. Having said this, it should be stated that many priests and monks, in their superficial folly, They can only be overcome by the nuns. The sisters remain unsurpassed in fact an element to which even the worst of clerics and religious never be able to reach: that particular malice characterized by cruelty elements often untold which is totally unique and peculiar of the sisters. And so, finding a deal with a as direct Stolta belonging to one of an increasing number of congregations in agony destined in the coming years to the total extinction for lack of vocations and for the now very high age of religious in it survived, my question if by chance, during the period after the Second Vatican Council, something in his, as in many other congregations, It did not go the right way, the poor responds with this display of admirable acumen: "Know we can not go back to the dark times of the Council of Trent!».

The I state and I admit "candidly": I do not ask better than to be able to embarrass a as direct Stolta, those which on one hand are afraid of opening, modernity and confidence, on the other, if a four year old of their asylum must be helped to urinate, here to assist ship's secular teacher, They may remain troubled day and night for a week by the attribute of a beardless little angel, though the little angels do not orinino, since they lacked the raw material, namely the manly attribute, given that the angels have no sex. Indeed, none of our Guardian Angels was never sick prostate, while being forced to act as patron to some of the worst priests, the worst of the worst monks and nuns, What this would cause prostate cancer also apparatus urologenitale healthier. Maybe that's why the angels were created without sex, to avoid serious inflammatory and cancer diseases of the urogenital reactive to having to fulfill the role of priests keepers, brothers and sisters. Granted and admitted everything, I went to my answer was that this:

"You see, Dear sister, the Council of Trent, in case you did not know, of merit he has had many and, to be honest, the worst darkness, if anything, has freed us. In a very special way he has delivered you religious, for example prohibiting the establishment and the lives of those who called themselves secular language Case Closed».

However, since the as direct Stolta I do not understand, I wonder if instead or pretended not to understand, I had to enlighten thus continuing the conversation:

"... you know that before the Council of Trent had obscure monasteries and convents that were authentic brothels? Suffice it to say that during his homily from the pulpit of the Basilica of San Marco held on 25 December 1497, the famous Franciscan preacher Timothy from Lucca had railed against the sins being committed in the convents of Venice denouncing: “[…] when some Lord in this land, you show him the monasteries of nuns, but they are not monasteries, but brothels and public brothels” [2]. Such were in fact the monasteries - that is to say the brothels - because the noble and rich families in a very particular way, often related to issues both their assets, It is sometimes also political issues, locked up - or as they used to say they monk - their daughters, within those religious structures, But they had their separate accommodation, their servants and their own kitchen. There were powerful and noble families who built specifically abbeys and monasteries for their daughters, equipping of assets and income; and young nun of these families, in these monasteries were always elected abbess and rigor, because otherwise the powerful family would have revoked annuities. Animate so far by faith, vocation and virtues of life, young led within those sacred walls mundane existences, not infrequently as real courtesans, complete with internal parties and men who went in and out without problems; and monasteries where reigned absolute in the most unspeakable moral debauchery, They were those of the Benedictine monks and nuns of the Cistercian ".

In 1514 the Inquisition in Venice He had the opportunity to deal with a case beyond the same human imagination, the pious Benedictine monks of the Monastery of San Zaccaria, than happy to have turned their parlor - and not just the parlor -, in a reception lounge for youngsters, singers and actors, One day they organized a costume party that in its course turned into a veritable bacchanal that rivals the ancient cities of Pompeii and Herculaneum, that as we remind any fasts in Roman history they were two brothels in the open [3].

The Church Council of Trent first he reported the monasteries and convents to be what they were supposed to be: places of prayer and penance. The decree of 3 December 1563 He forbade the profession of vows before the age of sixteen and the entrance into the monastery before the twelve; He imposed the requirement of at least one year of novitiate and ruled that the bishop FINDS the real will of the young person to freely pursue a religious life. That decree reestablished so the principle of the enclosure, and subject to few exceptions no nun could leave the monastery and no outsider could enter, especially men. In 1566, with bubble About pastoral duties the Holy Pontiff Pius V impose the penalty of excommunication of all offenders, while the ecclesiastical laws had already clarified and included among the offenses that of carnal sacrilege. So only a priest, preferably elderly or in any case chosen with care by the bishop, He was admitted within the enclosure and solely to administer the sacraments to the sick or infirm nuns, and it was required by canon laws that four elderly nuns I welcome him at the entrance of the enclosure, They accompany him and then lead him back exit. The young nuns relationships with family were reduced to short meetings in the parlor, all with the rigid separation created by dense gratings, from which he could hear the voice of the nun but only barely one could catch a glimpse of the figure. The great noble families raised many protests against this hardening of convent life, but none of their protests prevented the application of the new rules born from the "dark times of the Council of Trent", which prevented families to solve their capital problems and inheritance sending their daughters in the abbeys and monasteries, and also preventing daughters without any glimmer of vocation to change these religious houses in authentic brothels within which to lead lives of real courtesans. A phenomenon, that of young people forced to monastication, who assumed implications at times not a little disturbing, especially in the cities of Venice, Naples and Palermo.

Several decades after the end of the Council of Trent, the civil authorities of the Republic of Venice came to introduce a law against Munich - the nuns lovers were given in this way - which provided up to the death penalty, This is not only for the carnal sacrilege but also for the simple violation of the enclosure. Law introduced in concrete but remained a dead letter made, because both the dissolute nuns, both their Munich, they belonged, if no penalty but almost always, the most powerful and highly placed families of those same cities.

Not only, with the Council of Trent, dignity was returned to religious life, because after that season of reform, the Church and the world was able to witness one of his extraordinary rebirth. All with all due respect to the as direct Stolta with hair in the wind and to his knees skirts fluttering on the 'obscurantism Tridentine "at the bedside of his dying congregation now in the oncology department of women's religious life, which currently hospitalized dozens of religious congregations that within a few years no longer exist.

It was the true obscurantism!

THE COUNCIL OF TRENTO OFFERED GREAT MEDICINE BUT THE CARE WAS NOT TOTAL BECAUSE OF MANY DOCTORS WHO DID NOT PRACTICE IT

The Council of Trent It was not exactly a meeting between brothers gathered in Rome to talk a little ' modernization and pastoral, replacing dialogue at the harsh sentence e the rigor of the hard doctrine to theological reasoning open and pluralist, like five centuries following - just to clarify -, It was reduced the Second Vatican Council, during which it was produced: before para-council theologians in cahoots with journalists, Then follows the much more problematic post-council, which gave rise to that for years I define as the Council egomenico socio-theologians. The Council of Trent had first run for eighteen years [1545 – 1563] and it took place under the pontificates of Popes Paul III, born Alessandro Farnese principles [Canine 1468 - Rome 1549], Giulio III [Monte San Savino 1487 - Rome 1555], PO IV [Milan 1499 - Rome 1565]. I considered it appropriate to clarify this history because of the ignorance that reigns today - alas, even and especially in the Catholic clergy -, not rarely have heard clergy and pastors in the care of souls say that the Council of Trent would take place under the pontificate of St. Pius V, He was instead elected two years after the closing of the Council of Trent, In the 1566. This confusion unfortunately generated from gross ignorance stems from the fact that the Saint Pius V published 14 July 1570 the reformed and unified edition Roman Missal, also known as Missal of St. Pius V or how Tridentine Missal.

The Council of Trent offered, Also at disciplinary level, undoubted, large and effective treatments. We could say that in his own way he established chemotherapy to fight cancer and prevent the spread of metastases in the body of the Church. Even in spite of the visible Church it was far from the mutate in the following decades in the Heavenly Jerusalem, because the fight against cancer and metastases will always be ineffective if oncologists in charge fail to carry out the treatment with all its therapies. All this we learn from the writings and words penned fire and spoken by different saints in their lyrics or sermons. Sant'Alfonso Maria de 'Liguori, Bishop and Doctor of the Church [1696-1726] He did not hesitate to complain about the bleak and low level of Bishops of Southern Italy, their economic interests and their subservience to political power in achieving the benefits and perquisites; He did not hesitate even to identify them scarce pastoral skills, but above the low theological formation, with all that could ensue from such bishops to their clergy. Needless to say, we are about two centuries after the close of the Council of Trent.

Complaints similar to those of the Holy Bishop and doctor Alfonso Maria de 'Liguori, emerge in different expressive style but identical in substance from the writings of Blessed Antonio Rosmini, It collected more than a century after the work The Five Wounds of the Holy Church [the text edited by Rosmini Fathers is readable WHO].

Are Sant'Alfonso Maria de ’Liguori, below Blessed Antonio Rosimini, respectively they were expressed in the eighteenth and nineteenth centuries within terms so real and severe, this is due to the fact that after two three centuries after the close of the Council of Trent, even some of its fundamental rules had not yet been applied in many regions of old Europe, including quite a few ancient local churches of apostolic foundation. Like this, for seeming paradox, The Council of Trent had better and more widespread application in mission lands through the work of missionaries, that moving the Tridentine whole continents evangelized disciplines. The consequences were that, while in the missions of Latin America the missionaries provided to institute in the 16th century seminars made compulsory by the Fathers of the Council for the formation of priests, in many ancient Diocese of Southern Italy, the mid-eighteenth century, the seminars were not yet in place. And when they were instituted, it were to form in them the children of the nobility or the upper middle class, then be allocated to important ecclesiastical posts, while the majority of future priests seguitavano to receive their education from poor rural pastors as they did before the Council of Trent. It should not be forgotten that for matters both political and economic, in many European countries, the application of many canons of the Council of Trent, It was hampered by the rulers, obviously with the complacent acquiescence of the local bishops, that if one side did not apply, on the other profited, by the Bourbons in southern Italy as the German princes in the far north of Europe, their good benefits and perquisites.

The Council of Trent established the age of twenty-five years to receive priestly ordination, but many bishops are not adhered to that as to other provisions, It is something comprehensive as one of the great saints of charity, Vincenzo de 'Paoli [Pouy, 1581 - Paris, 1660], coming from a very poor family and encouraged by his father to study divinity with the support of a wealthy lawyer of Toulouse who paid his education expenses, but above all we do not know if it moved initially from a true vocation, which in any case came later and with results quite extraordinary. Indeed, the father, he hoped that in the future, acquired one status superior, his son could help and support the family. Regardless of the provisions of the first four decades by the canons of the Council of Trent, the Bishop of Toulouse ordained him priest at only nineteen years 23 September of 1600.

AFTER THE COUNCIL OF TRENT, MAYBE THE DISAPPEARED FROM MONASTERIES malpractice FEMALE?

The sixteenth century was undoubtedly the century of the great reformers and great Saints who formed and concrete implementation of the reforms made by the Council of Trent, think of Saint Ignatius [Azpeitia, 1491 - Rome, 1556] and his first Comrades, a San Filippo Neri [Florence, 1515 - Rome 1595] and St. Felix of Cantalice [Cantalice, 1515 - Rome, 1587], a San Carlo Borromeo [Arona, 1538 – Milano, 1584], to San Pietro da Alcantara [Alcántara, 1499 – Arenas, 1562], a Santa Teresa d’Avila [Avila, 1515 - Alba de Tormes, 1582] and St. John of the Cross [Fontiveros, 1542 – Úbeda, 1591], San Giovanni d'Avila [Almodovar del Campo, 1499 - Montilla, 1569], St John of God [Montemor-o-Novo, 1495 – Granada, 1550] ... without forgetting of course the already mentioned figure of the Saint Pius V [Bosco Marengo, 1504 - Rome, 1572], that for these Saints was inspiring and authentic teaching model, moral and pastoral virtues.

The vices and moral decadence that snaked in convents and monasteries between the fifteenth and the sixteenth, They were far from being eradicated. Or to put it with some sad examples chosen at random among the many historically available: a stone's throw from Rome, in the town of Sora, the mid-nineteenth, in the canonical territory of the Diocese of Sora-Aquino-Pontecorvo, the abbess of the monastery of Santa Chiara, Domna Maria Francesca Tronconi, Arch-communicated Montecassino, Dom Celestino Gonzaga from Naples, that Canon Basil Fortuna, member of the Chapter of the Cathedral of Santa Maria Assunta in Sora and ordinary confessor of the nuns of St. Clare, He had abused three nuns during sacramental confessions and have them put pregnant. of the three, a certain Iacobelli, in the days that the abbess wrote that letter she would be close to giving birth [4].

How can we forget what we are then able certain religious, just tell among many a case: In the 1821, two nuns of the monastery of St. Andrew Apostle to Arpino and with them a third, even schoolgirl, They accused the ordinary confessor of serious harassment. After careful canonical investigations the allegations proved unfounded, however, and the three women withdrew their complaint, trying to argue that you were wrong and that they had merely misunderstood the priest. The sad story was completely different, however, in terms: one of the nuns had marchingegnato all with the support and complicity of the other two, wishing she retaliate in every way the confessor who the previous year had Ecclesiastical Authority denounced a priest to serious abuses of religious. The priest denounced, But this was a relative of a nun, he thought tarnished the good name of his family because of that complaint. Like this, the religious, he tried to take revenge by making the same accusation to this innocent [5].

According to the term of the Holy Bishop and Doctor of the Church Ambrose of Milan [Gaul 337 – Mediolanum 397] the Church is "chaste whore», One woman chaste. Expression, the ancient Bishop of Milan on which over a decade ago, the Venerable Pontiff Benedict XVI structured one of his homilies indicating the Church as "holy and made up of sinners" [6] [the full text is readable, WHO]. In some particular historical moments, the Church does not even appear to be made up simply defeasible men and sinners, but as a veritable structure of sin which produces an internal sin and that it spreads to its outer.

Even before the Council of Trent, the immorality and the great moral decay that raged in the clergy was condemned in the strongest possible terms by the Fourth Lateran Council, Seventy who promulgated decrees of reform and that he was called to the man of iron of Pope Innocent III [Gavignano 1161 – Perugia 1216]. The disciplinary canons of this council suggest in a very clear and comprehensive way what were the deep and serious moral lapse and corruptions that impestavano the clergy. but yet, a few decades later, after the celebration of that Council, another saint and doctor of the Church, Bonaventura da Bagnoregio [Bagnoregio 1221 - Lyon 1274], he expressed himself in these terms at all reassuring:

"Rome corrupts the prelates who corrupt the priests who corrupt the People of God".

To assess the situation in this Church, one wonders if the disciplinary canons against moral immorality of the clergy were written for the church 1215 or to those of today [text in Italian translation is readable, WHO].

No Council, He never made the perfect Church, none of them has ever destroyed corruption of man and sin. I concilî, some of them in particular, They have given the Church oxygen and they put her in a position to continue to live in an ecclesial body made up of clerics and lay faithful within which always lived with sinners and saints. All this is explained by the parable of the weeds and the good grain that ends with these words:

«[…] From where it is therefore the tares? And he answered them: An enemy has done this. And the servants said: Do you want us to go and gather? No, He answered, because when you, gathering the weeds, with it also uproot the wheat. Let them both grow together until the harvest, and at the time of harvest I will say to the reapers: First collect the weeds and tie them in bundles to burn; but gather the wheat into my barn " [Mt 13, 27-30].

WHAT IS THE REAL SITUATION OF WOMEN RELIGIOUS LIFE AFTER THE GREAT BREATH OF THE SECOND VATICAN COUNCIL ?

To answer this question let's start from the figures: the world's population now has seven and a half billion people, in today's world the average age of a woman's life is 70 years and eight months; that of a European woman is 84 years and nine months. Today the world's Catholics are about one billion three hundred million. The religious orders and religious congregations, according to statistics the 30 October 2018 They have made official data 2017, amount to 659.445, subtracting the number of deaths to the number of new religious professions have a decrease of less 10.885, the average age of religious is equal to 64 year old, but if the statistics were removed from Africa and some Asian countries, the average age of religious would be above 70 year old, testing is something that in Europe, for two decades in this part, religious are gradually disappearing from whole diocese [cf. official statistics, WHO]. We are now going back sixty years, to be exact, five years before the opening of the Second Vatican Council, when according to the paradigm of as direct Stolta used as the theme of my writing, vigevano rules "obscurantist" the Council of Trent. In 1958 the world population had two billion nine hundred million people, Catholics around the world were about 800 millions, the average age of a woman's life was 49 year old, that of a European woman 67 year old, religious orders and religious congregations were in 1957 one million and sixty thousand, the average age of the religious was 41 year old, subtracting the number of deaths to the number of new religious professions have increased more 12.450.

I point out, who possibly had not paid any attention, when are these two alarming statistics: that recorded when ever existed "obscurantism Tridentine", one recorded half a century after the explosion of New Pentecost occurred with the Second Vatican Council. The alarming fact is based on both the number of the world population and on that of Catholics worldwide. Indeed, in the era when "obscurantist" the world's population did not reach three billion people and the Catholics were about 800 millions, religious in the world were more than a million, while half a century after New Pentecost, compared with a world population more than doubled - seven billion and a half people -, and in the face of a worldwide Catholic population increased from about 800 millions of faithful to one billion three hundred million, religious are lowered to an equal number to over 400.000 in just sixty years, all - I repeat again - while the world's population had more than doubled, while Catholics were half a billion members in more than about half a century before.

If the numbers are dry and have no soul, But they have a history, above all, a reason for being, here then rise to the first question: if after what some ecclesiastics and contemporary theologians define triumphantly as the greatest council of church history, we have come to these statistics; if by the day close religious institutions, monasteries and convents historical tradition, someone, intends to begin to wonder if, in what at the time was defined as New Pentecost, something did not go the right way? It is a response, this, which is required so serenely painful to the Ecclesiastical Authority and to the Pastors of the Church, It is not claimed by prevention, or irony, and least of all by blind ideology: is a response claimed by the numbers, which as I said before do not have souls, but they have their own history and their reason for being. E, These staggering numbers, half a century since the end of the church council represent a question that just claim reply, although it costs to admit that just before, that during and after the Second Vatican Council, something went wrong, with the consequent result that today we have before; results made entirely undeniable aridity, but at the same time from the undeniable precision of the numbers.

It WAS REQUIRED "UPDATE" OF RELIGIOUS STROKES SUITS, HEADS UNCOVERED AND PUT INTO FOLD THE HAIRDRESSER ?

Between the mid-sixties and the early seventies of the twentieth century, the lives of most women's congregations was shocked - more and worse than those of men -, the largest wave of so-called "update". There have been various capocomici during the unhappy season of the post-conciliar egomenico - at the head of all the Jesuits, that in many religious institutes held for many years the ministry of confessors and spiritual directors -, who they have literally turned upside down life, the meaning of life and charisma of those institutions. O, always use concrete examples: but to 1965 religious were covered with their clothes from head to toe and her hair completely hidden by the veil, the meaning and the sense of which date until the time of the apostolic. The same Blessed Virgin Mary is depicted in iconography since the first centuries with so-called maphorion [maphórion]. The maphorion, then known as "monastic veil", It was and still is the sign of the virgins consecrated to God. The Blessed Apostle Paul, addressing to the people of Corinth, recommended for women to cover their heads. It is an apostolic letter from undoubtedly put the era and culture in which it was written, but through a message that has never lost relevance it implies the sign and the intimate sense of belonging to God the woman he consecrated [The Cor 11, 1-6]. But here suddenly, a few years after the last council, we found ourselves in front of nuns dressed in tailors, with skirts that barely covered the knee and with dyed hair treated with permanent and cared for by styling your hair done at the hairdresser. I wonder and wonder: and perhaps an attack of treason, just say and nothing but the truth, namely that such things, in North America and several European countries, They are mainly occurring at those religious congregations which have always, if not for real tradition, They are availing themselves of the Jesuits as confessors, spiritual directors, teachers and preachers? [one example among many, WHO].

The facts show that the so-called "updating" of the religious in tailors, with bare heads and hairdresser's curls, produced emptying of entire congregations, which will disappear permanently when octogenarians survived today will finally be buried with their tailors, their bare heads and put them into the fold of the hairdresser. But, die-date! And with them it will be delivered to the grave of their religious congregation, and also just updated.

THE RELIGIOUS HOUSES AND EMPTY nefarious "CAMPAIGNS PURCHASE" THE VARIOUS RELIGIOUS CONGREGATIONS Rasenti A TIME ... THE "TRAFFICKING IN BLACK"

In certain things we must proceed with caution because unfortunately there is an ideological closure priori: indeed, everything is black, itself is beautiful and good. Above all, everything is black, survived victim, or falling victim to the nefarious colonial policies and conquest of the various countries of the West. If in various countries of the African continent today we find ourselves with an unmanageable clergy who, starting from the great chimera of inculturation - another magical word of the post council - ended up becoming a clergy that ranges between animism and an adulterated and corrupt Catholicism, this is due to the fact that between the middle and the end of the Sixties, the Holy Pontiff Paul VI had the questionable vision of wanting to create at all costs of the local bishops, unmindful that some of those countries had been evangelized even thirty years ago. There have been numerous cases of elevated subject to the episcopal dignity only forty years, or at thirty or thirty-eight, who had been baptized and become Christians at thirteen or fifteen years, after being born and raised in families that had taught them from childhood to animistic cults and the worship of ancestral spirits.

In times gone by there someone tried to tell the Holy Pontiff Paul VI that in order to create an indigenous clergy, and that it took generations to create the first bishops chosen among natives was best to wait for a century, or at least no less than seventy or eighty, but at this, he well knew him well, would not listen, committing, in this as in other cases, of considerable errors. We clarify the whole with an example related to a sad figure, that Archbishop Emmanuel Milingo, excommunicated in 2006 and then discharged from the clerical state in 2009 [official document, WHO] …

… Emmanuel Milingo was born in 1930 Zambia, African country where real evangelization - after some sporadic attempts made only at the end of the nineteenth century in a few places by small groups of missionaries -, It starts only after 1915. He received the baptism in 1942 the age of twelve and priestly ordination in 1958 at the age of 28 year old. In 1959, just 39 year old, He is elected Archbishop of Lusaka, Capital of Zambia. He received episcopal consecration by Pope Paul VI, who he had wanted bishop and who greeted him as the youngest bishop in the entire African Continent. This timeline does not need comments, because the apotheosis imprudence is enclosed all the dates, which just add that the apostolic vicariates established around the 1915 Zambia, They have only been elevated to diocese between the 1959 and the 1976. Emmanuel Milingo was the first native archbishop of the Archdiocese of Lusaka, his predecessors were two appointed Polish Jesuit missionary bishops holders and placed at the head of the Apostolic Vicariate: Bruno Wolnik from 1927 al 1950; Adam Kozłowiecki dal 1955 al 1969. The latter, First he cultivated and then pointed to Paul VI, the young Emmanuel Milingo as a figure of Episcopal profile. In the consistory of 21 February 1998 Adam Kozłowiecki was made a cardinal by the Holy Father John Paul II, while Emmanuel Milingo, for its problematic not sustainable on site, He had already been forced to give up the government of his diocese and called to Rome in 1983. Fifteen years before the mentor Emmanuel Milingo was created cardinal for his missionary and pastoral merits - merits to which you could add a concept in vogue in the Society of Jesus, or the “ability to discern” —, he had already given all the problems worse, until his grotesque participation as a guest singer at the Italian Song Festival in San Remo 1997, to follow with its entry into a sect, his sham marriage with a Korean Lady, his act of apostasy from the faith and of schism from the Catholic Church. At the concrete evidence of Emmanuel Milingo facts he has not done anything to miss, however, it remains unanswered the key question: those who occasionally helps with its own light, emotional and imaginative recklessness the birth and development of similar “monsters”, in our Church in which Caesar is never wrong and Caesar's wife is always and penalty above any suspicion?

What have been the results of certain pastoral choices? It was, unfortunately, that many bishops of these countries just evangelized, in fact they behaved as the great tribal leaders, but above all they had always at groups of young service nuns belonging to the myriad of congregations of diocesan right arose like mushrooms during the whole of Africa; and all with the same original and strange charisma: assist bishops and priests. However, in a socio-cultural context in which today priestly celibacy, but especially chastity linked to it, it is not easy to penetrate, it was necessary to collect, for bishops and for priests, of the domestic sexual so clean, so to speak, avoiding, if anything, that the priests leave pregnant girls from village to village. And what happened to practice, If the nun became pregnant? If it was not had an abortion - what unfortunately happened several times -, at that point the nun ended thrown out by the community, and the priest sent instead to study in Rome at the Congregation expenses of reliable advertising.

Since the anthropological wolf He loses his hair but not the vice, here in 2008, the four corners of the large refectory of the Roman Collegio San Pietro next to the Pontifical Urban University, appear signs that warn: "It is forbidden to the priests pick up the nuns in their rooms'. Signs that were read by dozens of priests, including two today, more than a decade away, They have become bishops, one of an African diocese, one of a missionary diocese of Latin America; were in fact the ones who, to inform me of these signs posted by the rector of the college and to make me see the images themselves photographed.

While in the prime of New Pentecost the houses of religious institutes were emptied during the seventies, while many novitiates were now deserted and shortly thereafter, the nuns of old Europe would have to begin to come to terms with age, here is that their superiors general farsighted decided together with their tips to open missions in several African and Asian countries. And in the late seventies and early eighties he began: the shameless and somewhat immoral ways recruitment drive we might in some ways be compared to a real It is black.

But we have to prudently fly on how to treat and difficult to put on the right line certain African youth, culturally refractory even the most basic forms of discipline are the backbone of community life in religious communities, because addressing certain issues would stand promptly in response a polyphonic chorus of souls politically correct to begin the solemn hymn: At racist, the racist! And we do not talk about what happened in certain religious communities when they are ready rather than Brazilian groups, with elderly nuns who prayed for the grace of a good death fast, or at least the grace to remain deaf and blind as soon as possible, ond'evitar of attending some havoc.

This manovalanza acquired in such shopping campaigns to prevent the extinction of certain congregations, although no time, almost always it has also been particularly expensive, with implications far from clean. Many of these congregations, the acquisition of certain religious, They have paid and are continuing to pay with the economic maintenance of all the families of the nuns. To this are then added to the depredations of the sisters themselves, They just could have seized money from the speakers or the resources of religious communities, to send to their relatives in their countries of origin. Repeatedly, these sisters, always at the expense of the community they have brought their brothers and sisters in Europe, forcing the congregation to provide for their accommodation, including that of brothers and nephews anything but willing to work, Why, in some African countries and cultures, to work is the woman, not the man. It's here, to prevent the polyphonic choir of politically correct souls ready to cheer At racist, the racist! Part, steps to the complaint, it is good to remain silent about the nationality of some of these African men, allergic to such point to the work that, if one day encounter the person who invented the job, would not hesitate to kill barrel. I refer of course to those who, although not to work, They prefer much more to bring their wives and their daughters into prostitution on the streets of our cities, Finally exercising their job: pull his pocket money then when they go to take them back at the end of their service.

After the wave of African and Brazilian, It has come below that of Indian. In that case we met several times before really young pretty girls. And when a very beautiful European girl became a nun, This was almost always a sign of a particular vocation and solid, because if he wanted, He would have pleased and happy life when you choose the best husband that she could choose, because it has always, female beauty, It is an asset that can produce excellent weddings.

The recruitment drive indiana It does not however take into account one thing, or rather he did not want to take them into account: in most parts of India, if a family does not have the money necessary to constitute a dowry to his daughter, this, It was also a pearl of rare beauty, can not marry. And girls who can not get married, often they choose between two different trades: be prostitutes in Calcutta, or to the nuns. And between the two choices, Many rightly choose the second option.

The superiors general of the congregations who have done shopping campaigns in India, If they want to tell us what happened, those girls so beautiful but so poor, free for this wedding dowry, when they arrived nuns in Italy? Well, given that most priests are liars only the nuns, knowing that such a question would remain unanswered or otherwise be processed with a response of all false, the truth will be better for you to narrate I: most of these beautiful girls, arrived in Italy or other European countries, shortly after they found a man that if he married is treating them as authentic queens. Indeed, for the Italian man, and in general for European men, a young woman, beautiful and above all with the femininity now-lost many of our tomboys women only able to place themselves in a professional and social competition with men, is a wealth that is priceless. That's where many of the beautiful girls are over, arrived in Italy as nuns, in response to shopping campaigns by many dying religious congregations who are breathing their last breaths thanks to the New Pentecost.

SOON we will witness the BIGGEST SALE OF THE RELIGIOUS HERITAGE

Many religious congregations have large real estate portfolios. Numerous possess great stable and of great historical and artistic value, They possess other large buildings that were once kindergartens, schools, education institutions and colleges. Turning to the only Roma, It is visible for all to see that already many of these buildings have been transformed into shelters or hotels, other leased or sold to private. Naturally, and especially coming from the historic centers of large cities, it will not be possible to convert all these facilities in hotels or in prestigious locations representative offices of private companies or freelancers with the parcels to six zeros. Therefore, Most of these assets, They are intended to be sold off in a short time. So that, within a short time, We witness the most colossal sellout of religious Real Estate. Perhaps, businessmen and various vultures, They have already done their accounts, or maybe, with cold lucidity, They have already done the project to divide the pie among various real estate companies and groups of individuals and wealthy businessmen.

To this figure, or if you prefer at this tragic chronicle of death foretold, unite all the complications arising from nefarious shopping campaigns. Example: There are religious congregations who for many decades, if not for centuries, we are dedicated to childhood education or the management of secondary schools are characterized by the high quality of training. These institutions, for greater, They were holding up thanks to the nuns who were all of them teachers; to be fair, They were also some of great teachers and high level. During the New Pentecost, the Holy Spirit, instead fill vocations novitiates, But it seems that for inscrutable mystery of grace has emptied them, while in, the nuns, over time grew old. Thanks to recruitment drive several congregations managed to survive by acquiring a number of African and Indian nuns, which however, far from graduates and far from perfectly juggle in the Italian language, They had little training school and they could not speak the Italian language, So imagine if you could replace their older sisters in school education. A quel point, if it was possible, the institute was changed into a hotel in which today, a group of young African and Indian nuns, do the maids, while the few surviving old Italian will step forward to run and manage as long as they will live as long or will the whole administration. Request: what's going to happen, When elderly Italian nuns die and these institutions, with related assets, They will end up in the hands of the fruit of the wicked recruitment drive? Because tomorrow, the so-called "proprietary completely", They will be groups of foreign Sisters of low culture, without proper instruction, with some knowledge of the Italian language and so to follow.

Given that the current nuns have always tried to stay away, as I believe it is good to stay away from the corpses put in the morgue refrigerator cells awaiting you some free place for their burial in the cemetery overcrowded, in my own priestly ministry and pastoral experience I can say that I have known in Italy only a handful of African and Asian sisters with deep training and professional skills. For instance: I remember some Indian sisters in one of the best clinics in Rome, owned and run by the congregation of these religious, are professional nurses who all surgeons operating in that structure always try to get as close to the operating room assistants, because they are of an extraordinary talent. But we must note that these Indian nuns are native state of Kerala, where the Christian culture is very ancient and where that particular church boasts its apostolic foundation, occurred in the year 52 D.C.. Apostle Thomas to work. And for culture and ancient Christian tradition, religious Kerala are totally different from those of other religious region of India which are vegetarian and do not eat meat for fear of being able to feed some of their ancestor reincarnated as a cow or a calf. Also in Rome, I met an outstanding Filipino nun, Today almost seventy, arrived in Italy just nineteen years of age, who for years he was a teacher and principal of a middle school run by his religious congregation. In addition to his hard work and for her extraordinary capacity for work, this religious speaks Italian as a true native speaker, he received at the time the degree in letters and has been for nearly forty years a very good teacher and then principal of the school teaching. Even in this case, But, we're talking about a woman born in the Philippines, where Catholicism was not brought a few decades ago, but it has a history of more than five hundred years, however it characterized by a Catholic population particularly linked to the Christian faith and deeply devoted to Rome. Different story but completely analogous to that of the Philippine nun, that of a Congolese nun who juggles a perfect Italian and speaks English beautifully, French and Spanish. This religion of Congolese origin comes from an old family being Catholic for generations and that he decided to become a nun when, with a scholarship, He came little more than eighteen years in Rome to carry out their university studies, after studying for four years at the Italian High School in his hometown, He is having planned her parents to send her to study in the European metropolis which they consider the great world capital of Christendom. And here we note that the evangelization of Congo got underway in the late fifteenth century, while the early seventeenth century, the Jesuits established in that country the institution of the Holy Savior, that will train for years to follow the classes Congolese leaders, while in the mid-seventeenth century came the Capuchin Friars Minor, which he was instead given the task to educate and assist the local clergy in the erection of parishes.

Subject to the exceptions and without fear that the polyphonic choir of political correctness gives startup hymn At racist, the racist! The products of these shopping campaigns, in addition to the large number of Indian sisters landed the religious life because without dowries and thus the fundamental means to marry, was the introduction in many religious congregations of many Sisters from various African countries recently evangelized, become Christian by teenagers, lack a deep Christian formation and without adequate religious formation due to their own lack of Christian education, steeped in animism, He is suffering from quite a few superstitions and in fact tied to ancestral cults AGAIN. When old Italian nuns who now govern the day their lives with his teeth, and on the other they continue to hold and manage these congregations, will fail, what will happen to these institutions, including their assets often substantial sums, when everything will be in the hands of the products of unhappy campaign purchases?

It WAS BETTER IN PERIOD BEFORE THE COUNCIL OF TRENT MONASTERI WHEN MANY WERE THE AUTHENTIC brothels

The fruits produced by New Pentecost, or as others say "to input that air spring in the closets too long closed the Holy Church of God", They are those that we can see: are fruits that have produced a religious crisis in women's institutions as he had never seen before. After all we have planted a tree that was to be the most beautiful and lush garden, and although in fact it is not, there are those who declares him to be, throwing all the lightning and thunderbolts ostracism towards anyone who dares to indicate that the tree is ugly and sick. Yet the Holy Gospel, through the words of Christ the Lord, It teaches us how to recognize trees:

"No good tree bears bad fruit, nor a bad tree bear good fruit. Each tree is known by its own fruit: They do not gather figs from thorns, nor do they gather grapes from brambles. The good person out of the good from the good treasure of his heart; and an evil man out of the evil treasure brings forth evil, For the mouth speaks out of the abundance of the heart " [LC 6, 43-45].

We should therefore ask ourselves: If the tree has grown crooked and the fruits from it data have died before they even sprout, it may be that both the plant it has in it grow, something went wrong?

Vatican II was a council of the Church, to be exact XXI, was neither a super-council or the council of councils. But most of all, as he explained the Venerable Pope Benedict XVI, Vatican II can not be turned into a kind of superdogma. This concept was taken up by the Supreme Pontiff 14 February of 2013, three days after making withdrawal from the holy throne. In his speech to the Roman clergy, Benedict XVI clearly admits that rages in the Church a serious crisis of doctrinal and moral order, attributing it to both the para-council celebrated by theologians on the columns of the newspapers, both post-conciliar:

«[…] We know how this council of media It is accessible to all. So, This was the dominant one, more efficient, and it has created many disasters, many problems, really so much misery: seminars closed, convents closed, liturgy banal ... and the true Council has struggled to materialize, to be realized; the virtual council was stronger than the real Council […]» [full text, WHO].

In the mid-sixties it was announced the arrival of new springtime of the Church, to the test of the facts we have instead plunged into one of the worst Siberian winters, or as I wrote in my article two years ago: we are the new Roman Empire. [see text WHO].

As I explained during my writing, after the Council of Trent, we have seen a great revival of the Church together with great missionary activity, all placed in the history of the sixteenth century was a century of great reformers and great Saints. Even despite, The Council of Trent did not DeBello all the malpractices, and several centuries away many of its fundamental rules were not yet applied everywhere, or were only partially applied.

The products posthumously to the Second Vatican Council are now under the eyes of all: half a century by what some suggest as the largest Church Council, or the council of the councils, the Church is facing a crisis of doctrine, moral and spiritual before which it is really hard to find historical precedents, because it is a situation of a crisis entirely new. In conclusion, therefore, with the initial paradigm of as direct Stolta who claimed: "Know we can not go back to the dark times of the Council of Trent!», as a last conclusive answer I think I can replicate that in terms of women's religious life, perhaps it would be better to go back to the period before the Council of Trent, when many monasteries were reduced to authentic brothels. Do not forget that in them, in addition to become nuns such compulsion, there were also Sante that as good wheat lived side by side with the weeds [cf. Mt 13, 27-30], because as the Apostle teaches Beato: "Where sin increased, abounded grace » [RM 5, 20]. And the end is worth reiterating that the great reformer and Santa Teresa of Avila was born in this kind of dissolute populated monasteries of nuns, becoming what it has become and producing the fruit that produced.

Today this is not possible, because we are no longer talking about wheat and weeds that live together and which should be left together to avoid the risk of destroying even a single ear of good wheat; Today we are facing the corpse of women religious place inside the refrigerated morgue to prevent it from decomposing. And the state of grace, as known, abounds also and above all in the worst sin, but on living bodies, not on the dead bodies. But no one can pronounce it on a corpse formula: "I baptize you…», or "I absolve you from your sins", less so you can give the Holy Eucharist in the mouth of a dead saying the inanimate corpse "The Body of Christ".

But this, the as direct Stolta with the hair blowing in the wind and the half-leg skirt, abbeveratasi the post-council created by the para-council, He does not know, like all people who live unconscious and irresponsible with the idea of a spring under the winter frost of the glacial temperatures of Siberia. Because the trees, beautiful and lush, they are for the fruits that give, not for the fruits but not given to us in any case imagined. Faith is not based on ideological emotions but on facts, for as sure what he preached one of the great teachers of the school, Sant'Anselmo d'Aosta: faith seeking understanding, understanding seeking faith [Faith requires reason, the reason requires faith]. Fantasy and Illusion, are not fundamental elements of our faith, but elements of destruction of faith, because by removing the great light of reason which produces works and which is a gift of admirable grace of the Holy Spirit, then comes to life a pseudo Christianity based on the sentimental and sull'emotivo. And so, you pass from Christianity to neo-paganism, to Gnosticism, if not worse: to atheism. In fact, "faith, if it has no works, He is dead in itself […] show me your faith without works, and I by my works will show you my faith " [Ge 2 1, 17-18]. Here is the fundamental question of which many terrible, too many, must make God seriously: what were the fruits of the work and what kind of faith have produced? In fact these fruits that we will be recognized and then judged by God, because "wisdom is vindicated by her works" [Mt 11, 19].

the Island of Patmos, 3 February 2019

Presentation of the Lord Jesus in the Temple

No need to de-sanctify and take the fun of the Catholic Church, because the Catholic Church is de-sacralized and makes fun of itself

NOTE

[1] «where the violation […] carefully restored;, and where intact […] pRESERVED»: (C)oncilii Tridentinii Press. Some comprising six done after the sixth session (XXII) until the end of parliament (17 sept. 1562-4 dec. 1563).

[2] Quote Original in Italian archaic: «[…] when it comes somewhere in this land Mr., I show them monasteries of nuns, ma prostribuli of the monastery of the public does not out of the bordel» — Marino Sanuto, Diaries (by Federico Stefani), Venice, 1879, t. I, col. 836. See. Pius also Paschini, The convents in Italy in the '500, in AA. VV., Problems of religious life in Italy in the sixteenth century. Proceedings of the history of the Church in Italy, Bologna, 2-6 September 1958, Antenor Publishing, Padova, 1960, pp. 31-60 Innocent and Giuliani, Genesis and the first century of life of the Magistrate over monasteries (Venice, 1962).

[3] S. F. Wemple – S. Salvatore – S. Giulia: A case study in the endowment and patronage of a major female monastery in northern Italy, in Women of the medieval world. Edited by Julian Kirshner and Suzanne F. Wemple. New York: Blackwell, 1985.

[4] Archive of the Apostolic Nunciature of Naples, Scat. 44, Denunciation of the abbess Domna Maria Francesca Tronconi, 21 April 1836.

[5] ASDS, by location Acts, Arpino, B. 61, FASC. 4. ASV, Congregation of Bishops and Regulars, The positions of nuns, November 1822, S. German, Placida Hulls.

[6] CF. S.S. Benedict XVI, Homily at the Epiphany liturgy, Archbasilica Papale di San Pietro, 6 January 2008.

Thanking all dear readers who have supported us, I remember, as we are now well aware of our many loyal, that our work is based entirely on your financial support [cf. WHO], and in this regard we recall:

"Do not you know that those celebrating the cult, from the cult get their food, and those who serve at the altar, receive their share from the altar? So also the Lord has commanded that those who proclaim the Gospel should live by the Gospel " [The Cor 9, 13-14].

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In this terrible dark night, for the New Year 2019 the work program has been dictated to the Island of Patmos from the Blessed Apostle Peter: “Your enemy, the devil, as a roaring lion, walketh about, looking for someone to devour. Resist him, firm in the faith, knowing that your brothers around the world suffer the same sufferings as you "

4 January 2019/7 Comments/in Theologica/by father ariel

— Theologica —

IN THIS TERRIBLE NIGHT BUIA, FOR THE NEW YEAR 2019 THE WORK PROGRAM HAS BEEN INSPIRED TO THE ISLAND OF THE BLESSED APOSTLE PETER PATMOS: "YOUR ENEMY, THE DEVIL, AS A ROARING LION GOES ON TOUR, LOOKING WHO EAT. Resist him, firm in the Faith, KNOWING THAT YOUR BROTHERS SCATTERED TO THE WORLD SUFFER THE SAME SUFFERING OF YOU '

"The church, this spouse of the Immaculate Lamb, she is drunk with shrewd enemies who fill her with bitterness and who lay their sacrilegious hands on all her most desirable things. Where is the seat of the Blessed Peter mail to the chair of truth to enlighten the people, there have established the throne of their abominable impiety, so hitting the shepherd, dispersing the flock " [S.S. Leone XIII, AGAINST SATAN AND ANGELS]

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Author
Ariel S. Levi di Gualdo

The period that marks the end and the beginning of a new year, more than time budgets and programs is a special occasion more to rely on God and the Blessed Virgin Mary Mater Dei, especially in these times not happy, before which occurs to my mind the tender memory of the late Cardinal Carlo Caffara, that in one of our last conversations, when the 19 August 2017 He was kind enough to call me to greet me for my 54th birthday, in the turn of the speech he said:

"What the Church to live a dramatic moment that has no historical precedent, only blind and irrational can deny, if anything remains passive waiting for all steps and to come as for better times charm ".

And just with the Cardinal Carlo Caffara I faced many times complex and painful conversations related to those passages of Holy Scripture used today by many exegetes, sure you can use them as if they were homeopathic pills with which to treat a degenerated cancer in its terminal phase irreversible. Let me be clear: "Homeopathic pills" are certainly not the Holy Scriptures, or certain steps in particular, it is the way in which some presume reassuringly surreal use those passages of God's Word that encloses to the tragedy of our own rules in mind. This is combined with an operation in itself worse: use the Holy Scriptures monche, extrapolating a piece of sentence out of context and use them to tell them what to them is not really written. Simply it said that using this way, the Word of God to impose or to seal with the supernatural its human opinions, in some respects it could be worse than heresy to state. Perhaps it was this way of acting he did say to Karl Marx - which was invented not the concept but the extrapolated by Titus Lucretius Carus - that "Religion is the opium of the Peoples'. And he was right, If this definition he meant the kind of religion that God uses in preposterous way, or so to say opiate, in order first and last to impose the subjective ideas and totally objectionable man. There has always been a fact much worse classical atheism atheism which denies God: atheism of those who use God to deify their own opinions and interpretations, , changing their in divine truths not subject to discussion and disproved. Forever, the worst atheism, It is not to deny God, but the place of God; It is not to deny his word, but the twisting of his Word. And today, Unfortunately, teem in the visible Church bishops and priests who are the perfect atheists devotees practitioners.

Incidentally remember that Lucretius [Campania 94 a.C. - Rome 54 a.C], In his work Nature, It says how they are evident the dire consequences of religion, citing as an example the case of Iphigenia, below explaining that the myth is a false representation of reality, the so-called euhemerism, Named after prosperity [Evemero from Messina, who lived between the fourth and third centuries B.C.. in Ancient Greece] from which develops the idea that the origin of the gods, else there would be that of human personality, marked by special skills and talents, and finally folded due to divine nature and consequent worship of worship by populations. The religion, according to the classic Roman Author, that's what the main cause of ignorance and unhappiness of men. Now, as Lucretius was born about a century and died half a century before the birth of Christ, It is obvious that he does not turn to Christianity, but the negative religious spirit that runs through the entire history of humanity. Long would be the anthropological and historical discourse to explain and demonstrate with scientific rigor that in the history of humanity, the decline, sometimes the disappearance of many ancient civilizations, It has always been preceded by religious decadence, which reached its peak produced the collapse of the political systems and government, Finally, the total decay resulting in disappearance of those same civilization.

Eschatological THE PROBLEM OF THE GREAT APOSTASY IN THE CHURCH VISIBLE

From everything narrated so far We, however, we feel immune to a presumption without limits, Why, doing cut and paste on the Holy Scriptures, extrapolate from them the type of homeopathic pills: "Christ the Lord has ensured that the gates of hell shall not prevail!». It's true, he said it. But, we want to ask about what the gates of hell shall not prevail? For when Christ the Lord says to Peter:

"You are Peter and on this rock I will build my Church and the gates of hell shall not prevail against it" [Mt 16, 18]

It is nothing short of a must wonder: in which the Church was referring? Obvious: to his, or better: the Church of God's Word, since the mystical and soteriological definition of the Church there gives the Blessed Apostle Paul pointing to Christ as "the head of the body which is the Church" [With the 1, 18]. It is therefore natural that the gates of hell shall not prevail against Christ, to the same extent in which Satan, trying the man Jesus in the desert [cf. Mt 4, 1-11], certainly he could not topple the Word of God incarnate. I fear, however, that meanders - perhaps now even more than ever - some confusion before which the question arises: is not that the religious animal, or if you prefer the theological animal, It has come to confuse the Church, the mystical body of Christ, of which the glorified Christ is the head and we are living members, with that blatant sin of this structure is the actual visible Church, structured on a human hierarchy is composed of men, many of whom have been living beyond good and evil, after having long since lost the meaning same, of good and evil? Because in case certain they had not understood, it is referring to this kind of structure that Lord Christ says with a terrible question: "But the Son of Man, when will, find faith on earth?» [LC 18, 8]. What reason would ever have, the Word of God, to launch this question that weighs more than they can weigh the boulders of an entire mountain, if the Church is Christ and is governed by the Holy Spirit and therefore "the gates of hell shall not prevail against it"? [Mt 16, 18]. Perhaps, to Christ the Lord on faith, by chance an inconvenient question that needs to be corrected on the metaphysical plane and dogmatic plan? It can also be, because basically, Christ the Lord, It was at this well-intentioned, as such devoid of all those instruments of scholastic metaphysics and that will only centuries later. In short: in his "divine ignorance" he did not know and did not apply the logic of Aristotle.

did what, we must also continue to change the Catechism of the Catholic Church, many articles which are made every day a dead letter, or emptied of their meaning, thanks to today's pastoral practice that we naturally believe that it is strictly inspired by the Holy Spirit, indeed dictated word for word, interview interview directly from the Third Person of the Holy Trinity. And if they are really things, then it would be good to correct all the texts of the Sacred Scriptures that refer for example to the great apostasy in the Church:

"Before the coming of Christ, the Church must pass through a final trial that will shake the faith of many believers [cf. Ii Ts 2,4-12; I Ts 5,2-3; 2 GV 7; 1 GV 2,18.22]. The persecution that accompanies her pilgrimage on earth [cf. LC 21,12; GV 15,19-20] He will unveil the "mystery of iniquity" in the form of a religious deception offering men an apparent solution to their problems, the price of apostasy from the truth. The supreme religious deception is that of the Antichrist, that is, a pseudo-messianism by which man glorifies himself in place of God and of his Messiah come in the flesh [cf. Ii Ts 2,4-12; I Ts 5,2-3; 2 GV 7; The Gv 2,18.22]. This Antichrist is already delineated in the world whenever it wants to realize within history that messianic hope which can only be accomplished if not beyond it, through the eschatological judgment; also under its mitigated form, The Church has rejected this falsification of the kingdom under the name of millenarianism [cf. Sant'Offizio, The Decree on millenarismo (19 July 1944): DS 3839] especially in the political form of a secular messianism "intrinsically perverse" [Pio XI, Became. enc. The Redeemer (19 March 1937): AAS 29 (1937) 65-106, condemning the "false mysticism" of this "counterfeit of the redemption of the lowly" (p. 69); Vatican Council II, Cost. past. The joy and hope, 20-21: AAS 58 (1966) 1040-1042]. The Church will enter the glory of the kingdom only through this final Passover, when she will follow her Lord in his death and resurrection [cf. AP 19,1-9]. The kingdom will be fulfilled, then through a historic triumph of the Church [cf. AP 13] according to an ascending progress, but through God's victory over the final unleashing of evil [cf. AP 20,7-10] who will make his Bride come down from heaven [cf. AP 21,2-4]. God's triumph over the revolt of evil will take the form of the Last Judgment [cf. AP 20,12] after the final cosmic upheaval of this passing world " [Catechism of the Catholic Church, NN. 675-677].

If the Catechism all ’ today in force, as it dominated and in fact set aside by the new pastoral "do-goodism", supportandosi on the Apocalypse of Blessed John the Apostle and other Apostolic Letters, over and above all that the Holy Gospel itself, he claims:

"The kingdom will be fulfilled, then through a historic triumph of the Church a progressive ascendancy, but through God's victory over the final unleashing of evil " [Catechism of the Catholic Church, n. 677]

how correct and very unimaginative, We should read and interpret that "will not prevail"? Because if someone thinks that the powers of hell will never prevail on today visibly reduced visible Church to a structure of sin that produces internally sin and that spreads outside, in this case better to abandon the metaphysical and dogmatic and give to the far more healthy and satisfying art of gastronomy and oenology.

OUR CONTEMPORARY You AS WRITTEN IN A CHRONICLE OF CURRENT EVENTS IN THE BOOK OF REVELATION

Lately I have been thinking more and more often on different themes linked together by a common thread, from Revelation structure prepared by the Apostle John Beato on an Aegean island known as Patmos Island, also called the place of the last revelation, which takes its name not by chance that our magazine. As we know, Revelation speaks of the Antichrist and his final defeat, However, before which he will sow bad that at present perhaps we can even imagine in his devastating significance. Obviously, the apocalyptic is an allegorical language that shows beyond the images something very real; and this is something that today we might reasonably define in its advanced stage. He writes the Blessed Apostle:

"Come, I'll see the judgment of the great harlot who sits on many waters. With whom they have committed fornication the kings of the earth and the inhabitants of the earth were made drunk with the wine of her fornication " [AP 17, 2]

It just goes ahead:

"Fell, fell
Babylon the Great
and it has become den of demons,
cage for every unclean spirit,
prison of every unclean and hated bird
and a cage for every unclean and hated beast.
For all nations have drunk of the wine
of her fornication,
The kings of the earth have committed fornication with her
and the merchants of the earth grew rich
of her delicacies " [AP 18, 2-3].

For a long time it was thought - and the commentators have explained with great wealth - that the Blessed Apostle, using allegorical language, in these lines he had hidden the image of Rome and the Roman Empire. About that, in my previous writing I tried to explain:

"... making use of an old testamentary image Blessed Apostle John addresses the Roman Empire, then Rome hidden behind "Babylon the Great", all for reasons that anyone can understand. Reasons related in part to security and partly to the spread of the text, in order to prevent their destruction by the Romans at the time about a strong suspicion towards gesuano movement and its spread of his message. After two thousand years now, it comes from saying that never as today has that reference to ancient Rome hidden behind the image of Babylon current, place that has long Roma "has made all nations drink of the wrath of her fornication with wine" [see article, WHO].

Once you have painted these pictures, the Blessed Apostle followed by saying that the Chosen People must escape from Babylon:

«Exit, my people, from Babylon
be not partakers of her sins,
and ye receive not of her plagues.
For her sins have reached unto heaven
and God hath remembered her iniquities.
Pagatela with his own coin,
retribuitele twice his misdeeds.
Pour double measure in the cup which mingled.
All he has spent his glory and his
luxury, restituiteglielo so much torment and sorrow.
As he said in his heart: I sit a queen,
and I am no widow, and mourning I shall never see;
because of this, in one day,
We will of her plagues:
death, mourning and famine;
It will be burned,
for strong is the Lord God
who judges " [AP 18, 4-8]

What does it mean to say with the dramatic invitation:

«Exit, my people, that ye be not partakers of her sins and receive not of her plagues "? [AP 18, 4].

The significance of this dramatic invitation I tried to represent him in an article of mine in which I explain in what way the visible church, after Shoah the Catholic world, It will reach the dock at the new Nuremberg trial, where we will hear an army of clerics say: “But I only obeyed orders from above!» [the article is readable, WHO].

NOBLE SALVIFIC VALUE OF ESCAPE BEFORE THE COMPLICI ACTIVE AND PASSIVE TO COMPLICI

There are times when you need to escape, or move away decisively, which it is also synonymous with escape, by virtue of the fact that within a structure of sin, then a gear structure which produces sin internally and which diffuses the outside its borders, there are two different kinds of grave responsibilities: the active complicity of those who generate the evil and spread the, to follow along with the passive complicity, no less serious for this, of all those who rather than lose their little place in the sun they are silent and pretend not to see, He is forgetting how the Lord made his escape faithful few survivors from the City of Sodom and Gomorrah before they were destroyed, urging them not to look back while his wrath would be unleashed, except finish mutated, as it happened to Lot's wife, into a pillar of salt [cf. Gen 19, 1-29].

In a Church in which the ecclesiastical law has been replaced by the arbitrary whims of subjects able to hit the innocent with unprecedented destructive wickedness worthy of Joseph Goebbels, all good officers who are powerless and segretarietti, except complain to their intimate inside closed rooms, They are equally responsible and complicit in sin; and will end one day destroyed along with all the other inhabitants of Sodom and Gomorrah. When the interior of a structure of sin can not do anything, then you need to escape from the passive accomplice impotence, give up without hesitation to their little place in the sun, turning pleading with the diocesan bishop to ask for the grace to be sent to the priest in the most remote of rural parishes or high mountain. It is indeed good clarify that the reason "I could not do anything", or that even worse given by Nazi leaders in Nuremberg: "I obeyed the orders from above ', He can not save the guilty from the right fork of men, still less by far more severe punishment given by justice and mercy of God, that we remember: "He punishes and shows mercy ' [Tb 13, 1].

The truth is that unfortunately the sin and with it the structures of sin, They are convenient to all: who gives birth to sin, who commits, who covers him and who before that assists silent and helpless, in the inner desire no less perverse can derive anything from sin. It is the truth, that's not in the active sinners like to taxable sinners; why they are trying in every way, by recourse to falsehood and coercive and violent means, to destroy the truth together with the good that proceeds from it.

PETER EXERCISE THEIR TEACHINGS infallible ONLY OPEN TO THE GRACE OF THE HOLY SPIRIT, OTHERWISE THE GRACE OF THE HOLY SPIRIT IS NOT IN HIM AND DOES NOT THROUGH HIM

Christ the Lord reminds the danger and pitfalls of Satan very precisely to Peter himself, within a discourse from which many like to extrapolate and give only one piece of sentence: "Strengthen your brethren" [LC 22, 32], to give so much to a non-life Super Peter, but at a Super Pontiff. This sentence, But, It is preceded by a tragic "before", and is followed by a dramatic "after". Let us try to analyze it all, eliminating the need to say to Christ the Lord what the Word of God did not say, considering that He is seriously warned Peter telling him:

«Simone, Simone, behold Satan has demanded to sift you like wheat; but I prayed for you, that your faith may not fail ".

Let's stop this first part and try to ask: but where is Christ the Lord - then Peter, to whom he said, "And I tell you: You are Peter and on this rock I will build my church and the gates of hell shall not prevail against it " [Mt 16, 18] - affirms and reassures that his faith will never be any less? Christ the Lord did not even alleged, He reassures Peter that he will pray that his faith "may not fail ', does not say and does not guarantee at all that Peter's faith will never and in no way less. What also amply demonstrated by the continuation of the sentence, when Christ the Lord, Peter boldly states that all:

"Man, with you I am ready to go to prison and to death " [LC 22, 33]

unhesitatingly answers:

«Pietro, I'm telling you: the cock shall not crow before you thrice deny that you know " [LC 22, 34].

The sequence is therefore this: Christ the Lord puts Peter on guard against Satan, assuring him that he will pray that his faith may not fail;, but in the event that it is even less, It gave, as the facts show, It will do nothing to prevent it, because otherwise it would deny a suffix of man's creation, that is freedom and free will; and God can not contradict himself. In fact Pietro, which it is the first great master of doctrine and faith, finds nothing better to do than deny three times shortly after the Word of God made man, and everything after that Christ the Lord, at the Last Supper, He had instituted a priest and head of the College of the Apostles, namely the Supreme Pontiff [Cf Lc 22, 7-19]. Had he not received Pietro, viepiù by Christ, God himself, a special grace and just as completely Holy Spirit's special assistance, it should be remembered, do not “It is born” only later, to Pentecost, as already it hovered over the waters in the days of the creation of the world? [Gen 1, 1-2].

We also know that Peter's story does not end here, because the same Blessed Apostle Paul tells us that in Antioch shooting and publicly rebuked the Prince of Apostles in matters of doctrine and faith [cf. Gal 2, 11-14]; because if Peter had continued and led the believers of Christ in that error, today we would not be Christians, would have only a seven heretical of Jewish matrix, because of Peter who showed at that moment not to understand, or have misunderstood some of the fundamentals of the mystery of revelation and redemption. Even in this case, perhaps you need to understand that only eighteen centuries later will be defined the dogma of papal infallibility which makes the Roman Pontiff not subject to wandering in matters of doctrine and faith, whereas Pietro, chosen by Christ, God himself, apparently he could easily err in matters of doctrine and faith, evidently because the dogma of papal infallibility had not yet been proclaimed?

Let us see what was the error of Peter and that tells us about the Blessed Apostle Paul:

"But when Peter came to Antioch, I opposed him to his face, because he stood condemned. Indeed, before certain men came from James, he used to eat with the Gentiles:; but after their coming, he withdrew and separated himself, for fear of the circumcision. And the other Jews did the same in the simulation, so that even Barnabas was carried away with their dissimulation. But when I saw that they walked not uprightly according to the truth of the Gospel, said to Peter before all: “Be yourself, being a Jew, live like a Gentile and not in the manner of the Jews, how can you compel the Gentiles to live like Jews”?» [cf. Gal 2, 11-14]

.
Many do not know what it all, then we try to briefly summarize: Pietro, before this episode narrated by Paul, He took his meals with pagans and had been taught that salvation comes through faith, place that is not conceivable a Christian observance of the law for its own sake without faith from which are born the works [cf. Powered 2, 14-26]. But, when some Jews joined the community, for fear of giving them sorrow to take meals with pagans, he withdrew to eat on the sidelines observing all the meticulous provisions of the rabbinic law - the so-called cosher kasherùt —, because the Jews were forbidden to take food with the Gentiles, considered unclean; and thereby he gave ambiguously to understand that salvation is achieved by compliance with the rabbinical laws, then those enclosed in Talmud Talmud, where, starting from the third century, these norms were drawn up and were in force long before the time of the Jesuits; standards later codified in the sixteenth century, in the legal text Table set Shulkhan ark. This behavior was considered to be very dangerous Paul on what today we would call strictly doctrinal. Indeed, This way of acting, He would cause the Gentiles to be their church, or to submit to what were the requirements of Rule halakha, rabbinic law interpretation of the rabbis themselves erected on the dictates of the Book of Leviticus and the Book of Deuteronomy; or, i pagani, they would have to submit to Hlcot Hlkhot [laws of the Jews], from circumcision. By acting in this way Peter put at serious risk the unity of the Church, to the point that Paul resumes publicly and in a severe manner, giving hypocrite and telling him in substance: how you can evangelize if it's you the first to be ambiguous and lacking in clarity in proclaiming the mystery of Revelation and Redemption?

Here's the thing, and so the events took place: Pietro, chosen and appointed by Christ the Lord, He erred in matters of doctrine and faith at the risk of compromising the unity of the Church, a documented fact and then passed down through the historicity of the sacred texts from the Pauline Letters. For the rest, those who have read and understood, face on its behalf its assessments. While stating that for my part, regardless of the ancient apostolic Antiochene theological disputes and regardless of the ironies that I have spent on those who consider the infallibility of the Roman Pontiff in matters of doctrine and faith as a kind of magic that the Holy Spirit would act even beyond the will itself the Successor of Peter, in the dogmapapal fallibility remains out of the question and its application is explicated in the Dogmatic Constitution The eternal shepherd of Blessed Pope Pius IX and then in To protect the faith of the Holy Pontiff John Paul II. The exercise of infallible teaching, however, it involves specific features and requirements that can not be separated from freedom and the free will of those who practice it this infallible teaching. These characteristics are summarized by the refined theologian Cardinal Charles Journet [1891-1975] than in his work Church of the Incarnate Word explains:

"The axiom" where the Pope is, there is the Church ", so where the Pope acts as Pope and Head of the Church; if not, or The Church is in him, neither he is in the Church ".

Exactly as it happened in Antioch and exactly how it could be repeated throughout history, without the dogma of papal infallibility and is minimally affected in any way, quite the opposite: recognize the freedom and free will, with its ability to accept or to refuse the grace of state, it means protecting, and in my opinion even in the best way, the dogma of the infallibility of the same. This is the reason why recently, a question we might call mere academic speculation, my interrogai: "Can a Roman Pontiff legitimately elected and legitimate Successor of the Blessed Apostle Peter to be deprived of the grace of state?» [see article, WHO]. Following the logic of the Holy Scriptures, from the mystery of creation itself and the Book of Genesis, it looks to be, enough to consider that He did not prevent Adam and Eve committing the original sin because of which was handed over a corrupt and deadly nature to all mankind that descended from them; a poor humanity that sin not committed it, but because of them he has inherited through corruption of this nature because of their sin of rebellion to God the Father. Now, because God, If not for those two wretches, but at least for the poor humanity that they would be followed, unsprung their freedom and preventing their free will to make that sin? From this we can deduce logically and theologically that all men, including Catholic faithful, presbyters, bishops and the Roman Pontiff, They may be closed to the sanctifying grace or reject the sanctifying grace, why never, It gave, He has turned against the freedom of man, nor ever he has suspended for one minute man the exercise of this right, and he never acted on it beyond his will, no he did with Adam and Eve, no he did so with Cain, He has not done so with Judas Iscariot, did not do it with the Blessed Apostle Peter, who after being ordained high priest and chosen as Vicar of Christ on earth, It initiates to own ministry denying Christ, giving himself to flee, deviating from the straight doctrine, trying to escape again even in old age in Rome, if Christ himself, as tradition tells, he had not appeared on the Via Appia, or the so-called Via quo Vadis? Incidentally: according to the account of the text of the apocryphal Acts of Peter, in old age, the Prince of the Apostles, He had returned to flee, this time in Rome, during the anti-Christian persecutions of Nero. As he walked down the Via Appia, Risen Christ appeared to him. Peter asked: «Quo vadis, Dominated?» [Where are you going, man?]. Christ the Lord answered: «For Rome, I crucifixion» [I am going to Rome to be crucified again]. Only then, in old age, Peter ceased to escape, he returned to Rome and accepted the sanctifying grace of martyrdom.

At the conclusion of this speech is worth mentioning — always with regard to freedom and free will -, God Father, to realize the mystery of the Word, He waited for the answer of the Blessed Virgin Mary, stuffed with grace, after having knocked on the doors of his freedom and his free will. Because Maria, The Immaculate Conception, was so, predestined, but it was by no means preordained. And Mary, Archangel Gabriel, he might say no, in the full and legitimate exercise of that freedom of the children of God which is a structural part of the very mystery of creation.

THE IMAGE OF THE CHURCH AS THE STRUCTURE OF SIN THAT MUCH DIFFERENT POPES SCARE FROM THE END OF THE NINETEENTH TO START OF THE NEW MILLENNIUM

About then my statement about the reduced visible Church in structure of sin which it produces sin within itself and releases it outside, I would like to call me at three different Popes of the twentieth century, from Pope Leo XIII that after a vision he wrote a prayer to St. Michael the Archangel by requiring the recitation in 1886 after each Mass in all the churches of Orbe catholica. The original prayer is very long and few know the full original text, while the one that was recited at the end of the Mass was its reduction. In the original wheel of’ AGAINST SATAN AND ANGELS, The Pope Leo XIII wrote:

«Church, Spotless lamb Bride, faverrimi enemies have filled with bitterness;, inebriated with wormwood; impious hands on all her treasures;. When the seat blessed Peter and the Chair of the peoples to the light of truth, of his own there, a throne of their abominable impiety, and the; Pastor struck the, they can disperse the flock» [Italian translation: "The church, this spouse of the Immaculate Lamb, she is drunk with shrewd enemies who fill her with bitterness and who lay their sacrilegious hands on all her most desirable things. Where is the seat of the Blessed Peter mail to the chair of truth to enlighten the people, there have established the throne of their abominable impiety, so hitting the shepherd, dispersing the flock ".

Request: What he saw in this terrible vision of the Pope Leo XIII, to be reached to write and prophesy that Satan and his cronies take control "of Peter," and from one point to follow the "Chair of the Truth", namely the papacy, without being able to prevail at the end of it? Or perhaps the Pope Leo XIII was not aware that the Roman Pontiff, supreme guardian of truth, He can never err in matters of doctrine and faith, enjoying a very special way of the Holy Spirit, which - I repeat - it can not act against the will and man's free, except for dropping God contradicts himself? I believe that Pope Leo XIII the prerogative of the Roman Pontiff knew them all very well, also because he was one of the Fathers who composed the session of the First Vatican Council, in which the dogma of papal infallibility in matters of doctrine and faith was solemnly sealed.

THE THE MYSTERY OF INIQUITY AND THE CHURCH AS SIN SIN PRODUCING STRUCTURE TO YOUR INSIDE AND OUTSIDE SPREAD

Since Pope Leo XIII proceed with a jump to the sixties of the twentieth century, when the young theologian Joseph Ratzinger, fifty years ago, he wrote:

"If we do not want to hide anything, we are certainly tempted to say that the Church is neither holy, neither Catholic: the Second Vatican Council could even speak not only of the Holy Church, but the sinful Church; though here, Member was reprimanded something, It is mostly that he was still too shy, We are so deep in the consciousness of all of us feel the sinfulness of the Church " [Introduction to Christianity, 1968].

In a situation like this, what can we do? Species considering that sixteen years after these analyzes of the young Joseph Ratzinger, the Holy Pontiff John Paul II, that while they had called him to head the Congregation for the Doctrine of the Faith, back in October 1984, during his second apostolic visit to Germany, stated, "The world is experiencing the twelfth book of Revelation»? [see my old article, WHO]

Analyzing and developing certain themes, almost two years ago I wrote a long article in which I talked about certain issues under the title: "The fall: those ugly stories of the Vatican II that nobody tells to not damage the superdogma ... " [see WHO]. Three months ago, in another article, Instead I explained how we can and should we react before a visible Church suffers from a doctrinal and moral decay irreversible [see WHO]. Today, earlier this year 2019, after so write, After using in the past very strict tones, then move on to the irony and even mockery to say goodbye, sadly I have to take place in a way that not even erodes the severity of certain ecclesiastical smear that are now beyond being mere sinners, because they now constitute an entrenched group of untouchable power formed by diabolical figures festering living in sin. And their grave and shameful sin manifest publicly proud, because their sinful abominations go hand in hand with the power that they manage; a power that has made them become drunk and delirious omnipotence, just like the great whore narrated in the Apocalypse of Blessed John the Apostle [cf. AP 18, 2-3]. Before this Hell's antechamber the question which give adequate response is very simple, I dare say a truism, and it is the following: in practice, What we can and must do to imperative of conscience, motivated by the theological virtues of faith, of hope and charity? Because if we do not give an answer, while poor that either, then the talk is likely to be a talking's sake, speculation for its own sake, an end in itself analysis, Finally a sterile critical end in itself. And criticism sterile ends in themselves, Who does not ennoble the formula, and do not help those who collects, especially those who collect them it is a people of God more and more lost in search of answers, points of reference and reliable and safe guides.

In four years of a publicist The Island of Patmos [2015-2018], I have several dozen articles where I talk about the irreversible decline, explaining that it, once the threshold of no return, no going back, because it is impossible. However, certain themes already spoke in my book written between 2008 and the 2009 and published at the end of 2010, When certain facts now exploded in all their scandalous devastation they were still far from coming, just remember my analysis on omosessualizzazione the visible Church, which I came to compare to the outbreak of a real one universal nubifrossing. And God knows how many enemies I conquered through those lines, although today, the problems anticipated by me yesterday, They are then exploded through very serious moral scandals and global proportions, making turn upon my enemies more sick, in case some pious soul naive to think that some Ecclesiastical Authority has admitted: “Unfortunately, you were right and you had seen us right, it will mean that we will impose your tormentors to leave you alone”. Above all, a decade ago, about the inevitable scandals that would eventually explode, I explained how, exceeded the so-called threshold of no return, even by the Holy Spirit, the route would most could reverse, because the Third Person of the Holy Trinity can not subvert the laws of physics. It is indeed a “physical law”, as is that of the force of gravity, the fact that a process of decadence, once she entered its irreversible phase, It is no longer stoppable. About that, in my writing than three months ago, Critically bitter tone I took the example of the parachute:

"Certain subjects they would not hesitate to revolutionize the laws of physics in the name of their subjective truth and their equally subjective logic, but the question that they should ask themselves is very practical and very simple background: for a dreadful error which may also have competition both much criticized modernist both much criticized rahneriani, or even only for a negligent to say the least absurd, it happened that a parachutist would have stepped off the plane without having donned the parachute, because this is the current situation of the Church: launch a plane without a parachute. Well, the great masters of Aristotelian logic, the school and metaphysics, at this point should bring the best arguments to explain that this paratrooper, precipitating towards the ground by two thousand meters of height, It can still stop, go back, cater to wear a parachute and jump again. And if these pundits metaphysical answer that he has launched without a parachute because of the Modernists and Karl Rahner, I will say that this, It was also true, now it is irrelevant, because the cause was found and destroyed before he will branch out. If then, even worse, before the paratrooper who rushes without a parachute, those who can never be free of a "logical" answer for everything, They are attacked to say that is the Holy Spirit, at that point, I will say that the Holy Spirit is not Merlin, then invite them to explain how the Third Person of the Holy Trinity, before a free individual or collective act of the will which involves precise consequences, He will cancel its freedom and its free will to bring it back on the plane, let him wear the parachute and then let it run again, after meanwhile he disavowed the modernists and rahneriani, on account of which he has launched without a parachute […]» [the entire article is contained WHO].

A Pseudo Thomism CRITICAL AND AGGRESSIVE FROM WHICH THEN GOES TO ALLEGATIONS OF HERESY ANYONE TO ANALYZE PROBLEMS IN OTHER WAY, NOT USED TO NOTHING, It disperses EVEN MORE THE FLOCK AND IS ONLY DESTRUCTIVE

My poor experience and the results of work done over the last few years, they finally taught me, as I mentioned earlier, that the severe criticism, the battles against immoral clergymen proud of their immorality and especially placed up to the chief leaders of the Church, no longer serve any good. Not even the wise ironies and healthy jeers, longer they serve to stir a similar situation gangrenous, or if you prefer this fall without a parachute. I must say that I have come to this conclusion through prayer and meditation on sacred texts, among whom I was especially helpful the wisdom book of Ecclesiastes:

To everything there is a season, its time for every purpose under heaven.
A time to be born and a time to die,
a time to plant and a time to uproot the plants.
A time to kill and a time to heal,
a time to tear down and a time to build.
A time to weep and a time to laugh,
a time to mourn and a time to dance.
A time to scatter stones and a time to gather,
a time to embrace and a time to refrain from embracing;.
A time to search and a time to lose,
A time to keep and a time to cast away;.
A time to tear and a time to sew,
a time to keep silence and a time to speak.
A time to love and a time to hate,
a time for war and a time for peace [Ec 3, 1-8].

Let me be clear: I have neither thrown in the towel on ring Boxing, nor do I have raised the white flag before the enemy, least of all by roaring lion have become a castrato of the eighteenth century Baroque singing with the voice of a soprano unvoiced. quite simply, in tracing a work plan for the new year, I reflected on the fact that

"There is a time to tear and a time to sew, there is a time to be silent and a time to speak ... ".

And today we have to measure well, talk about what, to prevent the talk, but above all to denounce and criticize, it's just an end in itself, the only result of not the slightest dent in the acolytes of Satan, but at the same time, however disorienting ancòra more God's people very ill and lost, that needs to be sustained in the great test. And I doubt the People of God, in this huge debacle, It can be sustained by offering great lessons against the heresies of the Modernists and against the theology of Karl Rahner, explaining how important start from school and St. Thomas Aquinas, in conclusion: water the daisies in the garden to prevent them from wilting with the heat of the burning house, because what only counts, while everything burns, It is to save the good memories of when in the past the daisies were blooming around the house.

For this I ceased to argue with the methods lovers, useful to speculate on the truths of the faith and to achieve fully the same truths of faith, but not always effective in all historical and social situations. But mostly I ceased to argue with those who end up deifying the method, which is always and only a means to get to the truth; and it is said that this method, even if effective for centuries, it is always up to the return of Christ the Lord to the end of time. I refer to the school and St. Thomas Aquinas, and those who before the fall without a parachute from the plane so stubbornly insist that you must stop the fall, return the paratrooper plane, let him wear the parachute of the school and the double safety parachute of St. Thomas Aquinas, then do it again to launch, so that the launch and down to earth to be successful. Am I an anti-academic and anti-Thomistic? Never! I am a philosophical-theological authentic product and an authentic lover of the school and of Thomism. What I have to be logically and rationally aware of - as I have repeatedly and in vain for many explained in my writings - is that both scholasticism and Thomism require a precise language and precise speculative techniques which have now been lost for over half a century.. Only to give new life to their necessary and natural language - even before being able to think about the recovery of scholasticism and Thomism -, It takes decades of hard work, to play so do not know how profitable, whereas in the building while the whole house burns faster, that while there are, objectively and logically, priority lot more and more urgent. Concrete example and not subject to easy refutation: if today we talk about a school and metaphysical language of Thomistic system, the first not to understand are the bishops, many of which border on the theological illiteracy, formats such as are, most of them, on emotional facts sociologisms go through theology that have invaded the whole Church in the season of post-Vatican II. And as I wrote in another previous article: if in a library containing unique copies of precious books a fire breaks out and only a few lyrics can be removed from the flames, I sincerely believe that I have a duty and a moral obligation to rescue the texts of the Holy Gospels, Apostolic Letters and the Acts of the Apostles, certainly not the logic of Aristotle, the work of Saint Anselm of Aosta and St. Thomas Aquinas, because neither Aristotle, nor Aosta nor Aquinas there would be of no use without the Holy Gospels, Apostolic Letters and the Acts of the Apostles. And if someone tries to replicate the Aosta and Aquinas serve precisely to be able to read and understand the Word of God's Word, In this case, it should answer that for over a millennium, the heritage of faith of Revelation, was transmitted and all in all understood even before they were born Saint Anselm of Aosta and St. Thomas Aquinas, preceded by many and great Fathers and Doctors of the Church.

OUR DUTY AND PASTORAL THEOLOGY AND STARTING SEEDS EXCEPT THE HOLY GOSPEL AND THEY KEEP THE the senses IN THE PEOPLE OF GOD

On our Patmos Island he must therefore bear this dramatic and happy task: to rescue the foundations of the Holy Catholic Faith - the so-called "seed bank" [cf. WHO] - and with them the sense of faith the Holy People of God more and more lost and dispersed. It is therefore necessary to experience and live out God's people that authentic emotion Christological on which it is written:

"Landing, He saw a large crowd and he had compassion for them, because they were like sheep without a shepherd, and he began to teach them many things " [MC 6, 34].

Our task is to save what the Word of God taught, protecting his word against counterfeiting, from adulteration and from misinformation, aware that you can not live in Sodom and Gomorrah, even passive witnessing the abomination of sin, because it is in these situations that God the Father encourages us and stimulates us to the great value that the flight to safety, as opposed to those cynical and impotent remains immersed nell'abominio waiting for better times, or waiting for things to change. Father gave, escape from Egypt until the escape from Sodom and Gomorrah, their children and encourages them to flee to safety dall'abominio of desolation.

Much more complex, terrible and painful is the dramatic situation of us priests, if we think that maybe one day we may find ourselves even in the position to say no to those same Ecclesiastical Authority to which we promise filial and devout obedience, if the pilot were they there, or trying to impose anything contrary to the Holy Gospel; and that goes against the Holy Gospel, only the sophists unrepentant can groped to interpret it in a good part climbing above the oil sprinkled mirrors. E, an eventuality, for any priest is a painful tragedy which is difficult and only think, because it would be given rise to an agonizing conflict with the very nature of the priestly character, which is itself the result of communion and obedience Apostolic Authority. Even to this painful and agonizing question but no answer: when in fact we have been consecrated in the Holy Order, The ordaining bishop does not put us in his hands the petition of his personal subjective will or its pseudo theologies emotional, nor we asked us to stick to the content of his statements more or less correct and happy; in our hands it was placed the sacred book of the Holy Gospel. And when after the prayer of consecration and the laying on of hands, Bishop handed the paten with the bread and the chalice with wine, He told us:

«Receive the offerings of the Holy People for the Eucharistic Sacrifice. Understand what you will do, imitate what you celebrate, conform your life to the mystery of the cross of Christ the Lord ".

And the source of awareness which leads us to realize that we do and to imitate what we celebrate, so that our life is in accordance with the mystery of the cross of Christ the Lord, is the whole enclosed in the Holy Gospels, certainly not in worldly political-sociological courses now campaigning by many bishops who have decided to please the children of this world, up to mitigate or water down the Holy Gospel and the Apostolic Letters, in the event that these texts did not like and would not welcome the children of this world, entering and leaving the now hallowed halls in their capacity as devout atheists or perverts unrepentant who applaud shouting “long live the revolution!”, while at the same time the faithful devotees, as a veritable hemorrhage, deserting our increasingly becoming more and more numerous churches : "I am ashamed of this Church … I am ashamed to be Catholic ".

In the dark night, and in the confusion, It will be our support and aid the word of the Blessed Apostle Paul admonishes us:

"Well, But though we, or an angel from heaven, preach a gospel other than what we have preached to you, is anathema! We have already said it and now I repeat it: if any man preach any other gospel to you than what you accepted, is anathema! Indeed, It is perhaps the favor of men that I intend to earn, or rather that of God? Or am I trying to please men? If I were still pleasing men, do not be a servant of Christ!» [Gal 1, 8-10]

Because of this Today resonates in us the heartfelt invitation of the Blessed Apostle Peter:

"Keep sober, watch. Your enemy, the devil, as a roaring lion, walketh about, looking for someone to devour. Resist him, firm in the faith, knowing that your brothers around the world suffer the same sufferings as you " [The Pt 5, 8-9].

Maybe soon we will make the end they did many Jews during the Second World War. And we will do different but similar end for the devilish work of those ecclesiastical Goebbels and complacent laymen who are now attached as polyps of the Chair of Peter, just like tells the Prayer to St. Michael the Archangel of Pope Leo XIII. However, one thing is certain: in the future Nuremberg Celeste, to be bound hand and foot and cast into outer darkness where there will be weeping and gnashing of teeth [cf. Mt 22, 13], will be some current, devastating and deadly Goebbels, clergy and laity, not sure we devoted servants of Christ and his Church until the end, for the sincere belief in the life of the world to come and in the full knowledge that "many are called, but few are chosen " [CF. Mt 22, 14].

Amen!

the Island of Patmos, 1 January 2019

On the Solemnity of the Holy Mother

Dal Bello to Moro: holiness is not decayed Nobel Prize, canonizations are pronouncements of the solemn magisterium from which there is no turning back

19 September 2018/3 Comments/in Theologica/by father ariel

― Theologica: the essays of the end of summer of The Island of Patmos -

FROM THE BEAUTIFUL DARK: HOLINESS IS NOT decayed NOBEL PRIZE, CANONIZATIONS ARE SOLEMN PRONUNCIATIONS FROM WHICH THEN YOU DO NOT RETURN

Index — I. IF HOLINESS IS SEPARATED FROM THE FIGHT AGAINST SIN, BECOMES PURE PHILANTHROPIC GOODNESS - (II). ASPECTS OF THEOLOGY OF HOLINESS IN THE LIGHT OF THE MYSTERY OF CREATION AND REDEMPTION - III. ADVENT CHRISTIAN ERA AND BLESSED MARTYRS - IV. Those who proclaimed CERTAIN SAINTS AND BLESSED YESTERDAY, PROCLAMATION TODAY ABOUT LI - V. THE CAUSES OF BEATIFICATION AND CANONIZATION: THE FIGURE OF Postulator - WE. BEFORE THE ALLEGED THE MIRACLES POSTULATOR MUST BE AS BETWEEN Skeptics Skeptic, IF YOU WANT TO MAKE A REALLY GOOD SERVICE - VII. BLESSED AND SAINTS IN RACE, BLESSED ARE CAUTIOUS AND SAINTS IN WAITING: THE CASE OF FATHER LÉON DEHON ACCUSED OF ANTI-SEMITISM. THE PROBLEM OF SAINTS WHO HAVE FAVORED THE HARASSMENT OF OTHER SAINTS: THE CASE OF THE HOLY FATHER PIO PIETRELCINA AND THE HOLY FATHER JOHN XXIII - VIII. Rejoice and exult, THE APOSTOLIC LETTER IN WHICH THE CHRISTIAN MARTYRS MENTIONED BY THE HOLY PONTIFF JOHN PAUL II ARE ENCLOSED UNDER THE FILM TITLE: "THE SAINTS OF NEXT DOOR" - IX. WE SINNERS IN THE SERVICE OF THE BLESSED AND HOLY CAUSES. It WOULD BE GOOD TO REMEMBER THAT SOME GREAT SINNERS wrote SOME OF FEES OF THE MOST BEAUTIFUL AND EFFECTIVE church councils - X. THE CANONIZATION BEATIFICATIONS AND NOT THE PULITZER PRIZE AND THE NOBEL PRIZE. SOME DOUBTS ABOUT SOME OF LEGITIMATE Beatification ONGOING PROCESS, ALTHOUGH THE "conformism CHURCH" DOES NOT DISPUTE MORE - XI DURING THE PROCEEDINGS MUST ALL LISTEN, INCLUDING THOSE WHO BELIEVES they may forestall, BECAUSE NOT LISTENING COULD DO WORSE DAMAGE, SOMETIMES EVEN DESTRUCTION.

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Humility as a principle of realism epistemological

8 September 2018/in Theologica/by Father Giovanni

― The summer essays of The island of Patmos ―

HUMILITY AS THE PRINCIPLE OF REALISM epistemological

Humility is radically intelligence virtues, with which it, recognizing employees from being, tidy to being and below being, It opens at the Royal, It is subject to the real and to listen to his impulses, It leaves form from the real and adapts to the real: the conformity of intellect and thing. This equating It is act of the intellect, but the will wills the intellect to adapt. The first, Humility is essential to obey the reality, that the truth.

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Author
Giovanni Cavalcoli, o.p.

It is curious that in the centuries-old confrontation between realism and idealism There has always stopped by both contenders, on considerations and confutations order of mere theoretical, moreover, often interesting and deep; but there has never worried by both sides to clarify the relationship between realism and idealism on the one hand and, correspondingly, on the other, the relationship between humility and pride, deepening and motivating the fact that while the humility gives rise to realism, l'idealism, especially in its pantheistic outlet, It is the result of pride. To tell the truth, dialectics humility – Pride is the traditional Christian ethics; but not so idealistic ethics, who prefers to oppose slavery to freedom. It is clear that what realism is pride, for the idealist is the boldness of thought, that stands beyond all limits and its irrepressible force rises to the infinite horizon of the Absolute, rather, which reveals their absolute hidden under the appearance of the empirical.

So for the idealist, the realist is naive, a slave to prejudice the existence of an external world, Natural laws coercing the freedom of the spirit and of a transcendent God, ultra-worldly, rewarder and punisher of a pipeline meanly interested and servile. Admitting being a transcendence towards thought, for the idealist would be to make slaves of this being; while he must be freely placed by the thought and regulated by the thought.

As there is no middle ground or mediation between humility and pride, so there is an intermediate position or mediator between realism and idealism, as there is no mediation between the yes and no, between being and not – to be. Some, come Leibnitz, Wolff, Schelling, Husserl and Bontadini, they thought that they are two opposite extremes, for which they are believed to be compelled to establish a median position; but to no avail, than to juxtapose theses contradict each other.

In tal modo, in the history of epistemology, or Knowledge of doctrines, there are essentially two choices or basic orientations: or realism or idealism. And that's because? Because knowing involves the relationship between the idea and reality. The alternative arises when we ask what is the object of knowledge. The object is either the idea or reality. If we place the object is the idea, We idealism. If we ask what is the reality, We realism. What is the right conception? You realism, because the idea is a means and not an end or object of knowledge. Indeed, we use the ideas to reach or grasp reality, which therefore it is the object of knowledge. The idea can be object of knowledge, but in the second bar, subsequently, after we know the real or the thing or body, reflecting on the inner half, which we used or we know the object size.

The path to the truth of knowledge is humility, which consists in subdue the intellect to things, to being, to the real. And this is precisely the realism. But humility leads to obedience, because humility is the virtue that makes us aware of being dependent on a higher. The soul - says Saint Catherine of Siena - "is so obedient, how humble and as humble as obedient" [1] [(c). 154]. We are at the bottom [humus] and he is at the top. But it is at the top not to oppress us, unlike ma, because you want to do good, It wants to raise him, give us what he. The humble is so open and willing to receive, to welcome the good that the top does give him, to comply with its directives, attentive to his commands or his incitements.

The humble, that recognizes that his subjection, He is ready to obey, that is, to do what the superior commands him. The humility leads to greatness, ie to participate thereof at which the upper is higher, accepting the good that is proper to the top and now, obeying, become his. Thus St. Paul says to "make every thought captive to obey Christ" [II Cor 10,5].

Humility is radically intelligence virtues, with which it, recognizing employees from being, being ordered and below being, It opens at the Royal, It is subject to the real and to listen to his impulses, It leaves form from the real and adapts to the real: the conformity of intellect and thing. This equating It is act of the intellect, but the will wills the intellect to adapt. The first, Humility is essential to obey the reality, that the truth. Humility, then, Consequently, It will be the act of the will with which it puts into practice the good known by the intellect. Humility leads to love. Vice versa, the Cartesian refusal to base knowledge and certainty on equating to external things, is a form of disobedience to the real, which it is a sign of arrogance. It is also a self-contradictory position, because his acclaimed desire to find the truth obliges him to practice the equating; but when he practices the equating to deny the equating, It demonstrates that the will is insincere.

Idealism thus introduces in thought, with denial of the principle of non-contradiction, beyond the Hegelian rhetoric of "reconciliation", un'intima, desired and incurable inner laceration, and then it introduces a principle of dishonesty and duplicity in thinking and talking. The rest, Descartes mocked the principle of identity, considering what empty and useless. Idealism, under the guise of "science" and even pretending to be the "absolute knowledge", which is nothing but the gnosis, It is so open to all the tricks of sophistry and more refined art of deception.

The humble and sincere desire, instead, obeys the real through the intellect. So says the love of truth. It involves humility and obedience. The will let the real act on intellect, that you implement it, that the fruitful, that determines. So the intellect rises, if it raises: vacuum becomes full, full object known.

ATTITUDE idealist

Idealism intellect does not submit, I order. It is not considered below being, but above. Being dependent on him because the being is being thought of him. This is the attitude of pride, which involves the motion exactly opposite to that of humility: while humility intellect submits to being, pride in the intellect wants to subject himself being. The lower wants to take the place of the upper.

Like Adam, does he decide, instead of God, what is good and what is bad [cf. Gen 3,5]. No longer, then the adjustment to the divine command, but the disobedience, which precisely, as taught by St. Catherine, "It comes from pride, that comes from love their own self, depriving oneself of humility" [2] [(c). 154]. We should also distinguish, Saint Catherine, a dual ego turn on itself: what she calls "self-knowledge", and from this comes the humility: "Humility comes from self-knowledge" [3]; "In the knowledge you will humble yourself, seeing you for you and not your being you will know from me" [(c). 4]. In this self-consciousness, my thoughts turn to my subordinates to be, which is proof of God. The knowledge self based realistic self-awareness, because I appear as a real, Act independently to think and not as a simple thought. Santa Caterina also speaks of another self-consciousness, which is "self-love", that gives rise to pride [(c). 38]. And pride, for its part, He takes off "knowledge of himself ", which it is the self-consciousness of healthy realism, based on knowledge of things, and guided by humility. Indeed, The place itself from self-self is not objective, Act independently to think, but it is the self-made absolute idealist.

Instead healthy realistic self-awareness leads to the discovery of God [(c). 128]. realism, which involves the adherence, l ’equating, obedience to the things, It gives the initial certainty of knowledge, ed opens, in humility, the eye of the truth on the ego, about the world and about God. Vice versa, "Love just blurs the eye of" [(c). 136], because I, considering themselves self-sufficient and first principle of knowledge of certainty, become self, It is not open to objective reality, but it closes superbly in himself and in his own ideas. Instead ontology born ideology. But by the same token, If the idealist thinks he sees, but it really is blind. It lacks what Santa Caterina calls the "holy discretion ', you can even call "discernment", namely intellectual virtue, possibly enriched with the spiritual gifts of intellect and wisdom, for which the intellect or reason, fed experience, and prudent in reflection, on the basis of objective values, distinguished, in concrete situations, right from wrong and good from bad. Conversely, l '' indiscretion 'of the love is its effect [cf. (c). 121].

With just attack me to my love as I was God. I do not recognize as a creature, but I absolutize my ego as if it were up to nothing. I do not know the truth, but "I am" the truth. My self, my thoughts are unfounded, but founding. My thinking does not require more of my being, but founds, because I identify my being with my being thought by me.

For the idealist the reality is the idea I have of reality. They are infallible, because my thinking coincides with being. Being, indeed, And It is thought by me, It is my idea, is the thinking being that I am. I'm not one that I can think of, but a thinking self. As the thinking being identical, because the idea is to be, It is thought to be, I become subsistent thought and by that subsistent being who thinks himself. absolute Self-Awareness. For the idealist I exist by myself, not another. Do not depend on anyone, but only from myself. I think of myself, not because I have drawn an external reality. The idealist does not take into account the fact that, if in the act of thinking about myself, I catch myself thinking, I think it is because an external reality. It - one that St. Thomas calls the essence of the material - it is the initial object of knowledge. So in knowing childbirth from it and not from myself thinking. It and not myself is the first certainty.

Doubt Thomist CARTESIAN DOUBT

It is true that spiritual certainty is stronger than that sensible things out of me. However, This noblest sure we get it starting from the humble but conclusive sensitive certainties, which are invalidated only by mental illness, so there's absolutely no reason to put them in doubt. Because of this, Cartesian doubt is unreasonable doubt, absurd and hypocritical, since it is not realistic humility to accept things as they are and the value of the ideas that represent them, but by pride of not wanting to lower to accept those humble although extremely solid certainties. Yet it is God Who gives us the wonderful show of nature and all sentient creatures, from which only [cf. RM 1, 20] we can get, by analogy, to spiritual discovery, ego thinking and God himself. So the deliberate undermining and discard those certainties, exchange them for illusions or false starting points, Descartes was an act of foolish pride and foolishness, masked by the pretext of founding and start knowing the certainty of the spirit and not from that of the senses. But so Descartes threw himself into the abyss - what Kant will call the "abyss of reason" [4] - then pretending to be rescued by God.

This is demonstrated by the history of thought that comes from him, Thin Fichte, Schelling, Hegel, Husserl, Nietzsche and Heidegger. The rejection of the initial certainty of sense, perhaps presumptuously claiming to be self-assured, instead of humbly receive from the creatures and then by God, It is paid at the end of the high price of total skepticism and nihilism of modernity. Even St. Thomas argues the legitimacy and indeed the need for universal doubt about the truth [5] to give beginning to philosophy; but advances like simple hypothesis, completely absurd, not to be taken seriously and not exercise as it did Descartes. Because of this, for Aquinas there is certainty that they exist because you think, not because of doubts; and such certainty, however, is based on the original certainty of common sense. Instead, Also the Augustinian solution to the skeptical doubt Academic, similarly to the Cartesian solution, It is not exempt from a basic flaw. Sant’Augustine, indeed, how will Descartes, founds the principle of certainty in consciousness that, I doubt, I exist [«if I am not mistaken, sum»] [6], regardless of the fact that the question is not really thinking, but a simple swing thought jammed, so the inferred its existence from this doubt foolish, It can not be a truly founding act of certainty. St. Augustine also saves the certainty with the a posteriori argument, since it admits the veracity of the senses, while Descartes, that does not admit the, wrong even more seriously, remaining in its closed cogito.

We also observe that, also admitted and not granted that doubt is a thought, it is true that when I reflect on my thinking, I take myself as a thinking; but this does not entitle me to say that I think in essence. My being is not well founded or place by my thinking; ma, on the contrary, my being is the foundation and premise of my thinking. No, or I exist because I think, but I think they are. My thinking depends on me, but my being. It is true that if I, I'm; but even if I do not think. Only God is subsistent Thought, because it is subsisting Being. Only He can say absolutely: "I am". So, as taught by St. Catherine, self-love of self is an inordinate self-love, which deprives the love of God:

"He who loves Me is love private self messy love" [c.128]. Such love creates pride, which in turn generates the disobedience: "Disobedience is the pride, that comes from love their own self, depriving themselves of 'humility'[(c). 154].

REALISM AND Idealism

We realize that we know things. When we know, we intentionally identify with them. They come into us, in our spirit or in our mind clearly not in their being or in their materiality, but dematerialized, by means of an image or an idea or a concept. As we grasp the truth or reality in a judgment or intuition. But how is it that the same thing or reality, a spiritual materials, which it is outside of us, independent of us, becomes at once present to our mind, intimate thereto? Precisely through the idea or representation, that we form the essence of that thing, starting from sense experience, if it is material, or by analogy with material things, it is spiritual.

Instead, the wrong conception of knowledge is idealism, for which the object would be the idea, ie it is thought. So either you start from the idea and you reach the external things [7]; or else the thing itself or the reality or the entity is resolved in the idea or in the thought or in the thought or in the thinker [8]. Being is being thought. Being identifies himself with the thought. It is identified with the consciousness of thinking oneself. The inner being is the thought, not out of thought. But why this view is wrong? For two reasons. First, because if we have in us the ideas of things and of ourselves, it is not because our knowing departs from ideas of things or of our ego that thinks, but why, having previously contacted with the senses things, we formed the ideas of things we contacted. And reflecting on these ideas we produced, we become aware of ourselves, producing ideas and thinks things. So, our knowing does not start with ideas of things or from the consciousness of our self, but proceeds from the things. In second place, Being is thought once it is thought, but not before being thought. Being, so, It is distinct from my thinking. It is true that, thinking being, being intentionally gets me thinking, be thought. But at the same it remains distinct from my thinking; It is in front of my thought [obstructing finds], outside and independent of my thought. Being is the rule of truth of my thinking, which it will be true if it is appropriate or subject to being, to reality, things, if faithfully it represents them as they are in themselves.

The truth is in the realism of the subject Compliance the object; while the opposite occurs idealism: is the object that conforms to the subject, It is derived from the subject and depends on the subject. Because of this, the Church qualifies it as "subjectivism" [9]. But subjectivism is also gnosticism, which it is nothing but the theory of knowledge of idealism. Indeed, Gnosticism, as idealism, gnoseology is that according to which the human mind, divine by nature, He stands for itself the divine science. He says therefore, the Letter Rejoice and rejoice:

"Gnosticism supposed" faith in a locked 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 " [n. 36, text WHO].

And what about the fact that we saw that the object of thought, for idealism, it is the same thought, It is the idea, which it is the coincidence of being and thought, ideal and real. Being is being thought. Being is thinking. E, consequently, thinking the same as being. But this is the same divine being and the object of divine knowledge. And then, in the idealistic Gnosticism human knowledge he elevates himself to the divine knowledge.

The idealism IS ONE GNOSTICISM

Where were you when I laid the foundations of the earth?

Tell, if thou hast understanding!

Gb 38,4

Maritain rightly spoke of «Hegelian gnosis» [10]. And it has detected as

"Rationalism inaugurated by Descartes came with Hegel at the end of his conquests. Everything is subjected to the empire of Reason which is, in the sense most definitely unique, Essence [beings] the divine Spirit, as the human spirit '.

Hegel expressed in triumph, in Conclusion of his Lectures on the history of philosophy [11], This final outcome firm Cartesian, outcome that he himself had brought about with his philosophical work. He is like the "discovery of God, He knows what ' [p. 412]. In this final synthesis, Hegel sums up the path of philosophy made by Descartes in his time, namely the elaboration of his system. philosophy Subject, Hegel, It is "the totality of thought, the intelligible world, It is the concrete Idea » [p. 413], "The ideals of all reality"[ibid.]. With Descartes, Hegel continues, "Penetrated in it" [ideality] "The principle of subjectivity, individuality and God as Spirit became real to Himself in the self ' [ibid.]. Because of this

"The modern age work is to understand this idea as the Spirit" [ibid.]. But "to proceed from the Idea that knows how to precisely know the Idea, the opposition must be infinite " [ibid.]. "In this way, the Spirit produced this spiritual world, as a nature, the first creation of the Spirit. The work of the Spirit is now to bring that 'beyond' in reality and in the self; which is done as self-consciousness thinks itself and knows the absolute essence that thinks itself. The mere thought surged in Descartes on this doubling " [p. 414]. Thus, "the idea is in its quiet restlessness" [pp. 415— 416]; "Opposites are identical in itself, because eternal life consists in eternally produce the opposition and the eternally resolve. Knowing the opposition and unity in the opposition unity. Here is the absolute knowledge " [ibid.]. "The finite self-consciousness" [Umana] "It ceased to be over; and in such a way on the other hand, the absolute self-consciousness " [Divina] "He holds that reality, that before she missed. The whole world history in general and in particular the history of philosophy, represent only this struggle », ie the person who denies himself and is reconciled with itself, "And they appear to have received them off at the point where the absolute Self-awareness, of which they have the representation, He has ceased to be something foreign, in which therefore the Spirit is as real as Spirit. Indeed, this is because it knows itself as absolute Spirit, and this I know in Science » [p. 416]. That's exactly Gnosis.

Hegel means that with idealism man infinity and God yes finish, so that you have what Hegel called "the identity of human nature and the divine nature ", ossia il pantheism. No longer the thing itself external to the subject, no longer a transcendent God and Abstract, but the God concrete and historical, which it is the same self-consciousness of the human subject. Indeed, Cartesian logic, which is expressed in cogito, It is not entitled to a subject, in addition to the subject, attuandone capabilities or forces; but it is the same subject, understood as originally [«a priori"] and essentially thinking and reasoning. In practice, as subsisting reason. But this is already the divine reason.

We find in the Cartesian concept of reasone, of knowledge and thought footprint obviously Gnostic. For he, In the Discourse on Method [12], It expresses a desire to "fix all its opinions to the level of reason '; He plans to establish a "universal science, that can elevate our nature to the maximum of its perfection" [13]; a thought, that does not take anything from the outside, but everything, even the sensations, from himself [14].

Descartes is certainly realistic in considering the corporeal world as external to the human spirit, objectively knowable and exists in himself as created by God, although knowledge is not based on the senses, but it's guaranteed by the veracity of God known a-priori as underwear to mind. In Descartes, so, the distinction between the human self and the divine self starts to become fuzzy and fogs, because the human ego, the cogito, no longer experiences a divine You ahead, come on-iecto, objective, discovered as a cause of the ego and creator of the world contacted by the senses, but as found by the idea of God cogito horizon of consciousness. So Descartes is not that I have the idea of God because He exists, but God exists because I have the idea. It is already the God of idealism, which will come up to Hegel. By contrast, in Descartes, why not accept as true anything but what it conceives clearly and distinctly. The interest of reason moves by the attention to the real to his way of conceiving the real. It is real only what is on the size, only what is rational, clearly and distinctly conceivable. What appears to obscure and indistinct is then rejected as non-existent.

We have here another blow against the theology, in which reason is in front of the darkness and in-distinction of the divine nature, although it is clear and distinct in itself. Again God is identical to the concept of God. But if the concept as I produce, as I'll end up identifying with my God I? This is the path that leads to Kant, Fichte, Schelling and Hegel. So, Descartes already in human reason implicitly considered divine or at least able to deify. No wonder, At that time, if the reason, conceived, It is capable of rising or transcend itself, so as to reach the level of "gnosis", ie the divine knowledge or divine thought subsisting and creator of man, for which man, in the words Dear, It has the power to create himself [«autoctisis»].

THE RISE of Gnosticism

So the subject no longer invokes the salvation from God, and it is no longer a gift of his grace, but it is saved by himself, because for itself possesses a divine power. The God decided thus reveals in Gnosticism the «inconsistency of claims to self-salvation, who rely on human strength " [n. 13 text WHO]. The man has no need of grace, because even the human ego, founded on cogito, He has in itself the principle of their car elevation Absolute. Nothing comes from man to lift; but he rises to God by the power of thought and will. It is also a theme Pelagian.

In Kant remains a residue of reality in the thing self external intellect. But here idealism goes a step further than Descartes. indeed, while, compared to Descartes, the thing itself loses value, but it continues to exist, in Kant becomes unknowable in itself and the intellect acquires too much power, because Kant even gives the power to shape the object of experimental knowledge, that, as is known, It is no longer the thing itself, but the phenomenon. There remain, however, moral knowledge, the critique of reason and the idea of God.

But with Fichte, here it is that idealism takes another step, the resolution being in thought. Descartes had deducted sum from the cogito. But it was the simple act of thought, a logical deduction, for which I know to exist. But that my existence is created by God, It is independent from me. Instead the me fichtiano "places" [sets] the non-ego not only logically, but also ontologically, then it produces himself. So we no longer have that I am created by God. From here it understands how Fichte was accused of atheism. He defended himself by citing God as absolute I, but I do not see how this, which it is the ego empirical foundation, may be its creator. That I am a deep or shallow, It is still the same I. So, the empirical I, how to teach Fichte, It has only to become aware of being a contingent manifestation of his absolute I and carry out the divine potential inherent in it. In this sense the Letter of the CDF God has pleased notes that "individualist reductionism of a neo-Gnostic tendency promises a merely inner liberation" [n. 11 text WHO]. But the ego of Fichte, as is known, I think adds to the ego Kant [I think at all] the dialectical factor of self-denial, as affirmation and position of not-I, opposite to the ego. Fichte express the 'existing self-contradiction, as we have seen, In the cogito Cartesian and in theological dialectic Kant:

"If the ego has set itself the absolute totality of reality, That must necessarily be placed in the non-ego the absolute totality of negation; and the very negation it must be placed as absolute totality. One and the other, the absolute totality of reality in the ego and of the absolute negation of totality in the non-ego, They must be unified by determining. Therefore the I partly determines and partly is determined" [15].

Schelling raises even more the ego of Fichte adding the denial of the non-ego by the ego identity of being and thinking, of being and becoming, of subject and object, the ideal and the real, Spirit and Nature, Theory and practice. However, as reported by Hegel, "Schelling concept called the common intellect category, whereas concept is concrete thought, in himself infinite ". He cites the same Schelling: "There remains, therefore more, if you do not represent " [the Absolute] «in an immediate intuition» [16]. But Hegel doubted the objectivity and universality of such insight. For this he is taking a decisive and final step of the ascent to the Absolute Promethean, started, without full knowledge by Descartes, instead persuaded to give the best evidence of what God had done St. Thomas. And this step is to argue that the essence of God can not grasp in a vague and indeterminate intuition, where everything is indifferent to everything and merges with everything, but only in logical and rational concept as self-consciousness of the Idea.

Hegel surpassing the previous step established by Schelling compared to Fichte. These had added Kant than the elimination of the thing itself, henceforth produced by the ego in the ego. With Hegel so we come to the end of Cartesian parable: that cogito who arrogantly outset surpasses the just and natural limits of the ego and humiliates the reality of things created by God, lowering and raising God himself, continue its transfer work to man the divine attributes, so that in the end the man has become God and God is gone. Hegel is the one that leads the Cartesian principle of cogito to the extreme; He has the audacity to explain clearly and consciously the culmination of the climb to the sky taken by the cogito Cartesian, with the famous principle of the "identity of human nature and divine nature" [17] sn the basis of the development of God, which is opposed to the front ''dare"Dogma of Chalcedon.

Inalready, the Pleased Deo warns us that the way to salvation which offers us Christ, "It is not a purely inner journey, on the edge of our relationships with others and with the created world " [n. 11, text WHO]. This is not from ego and close all the ego. "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 " [n. 12]. It is open to reality, in the world, to the others, to God, to society. The Gnostic instead, closed in his ego, and build social un'area, a slap on their own, separating itself from the effective ecclesial communion, that only the realist can perceive and live, creates a cult for his service to a mass of gullible brainwashed, myopic zealots or clever flatterers. Gnosticism is an exaltation exaggerated ego, of knowledge and of human thought, as saying the Rejoice and rejoice:

"Gnosticism is one of the worst ideologies, so long as, while unduly exalts the knowledge or a particular experience, It considers that their view of reality is perfection. In tal modo, perhaps without realizing it, This ideology feeds on itself and becomes even more blind " [n. 40].

The Gnostic falls into this deception it speculates on thinking abstractly taken, in its absoluteness, without considering the conditions and the limits, in which it is exercised by man. Moreover, the Letter of the Congregation for the Doctrine of the Faith God has pleased ago still note the characteristic of Gnosticism: his Interior absolute, which it resolves itself into an absolute individualism, so everything is ego, the ego and the ego:

"the reductionism individualist neo-gnostic tendency promises a purely inner freedom " [n. 11]. Freedom does not involve any link with an objective moral law, but it is resolved in a pure act of his own will. Because of this, Letter warns that the way of salvation that Christ offers us, "It is not a purely inner journey, on the edge of our relationships with others and with the created world " [n. 11]. "The grace that Christ gives us is not, as claimed by the neo-gnostic vision, a merely inner salvation, but that introduces us in the concrete relationships that he himself lived. The Church is a visible community " [n. 12].

Moreover, the Rejoice and rejoice notes that Gnosticism

"Sometimes it becomes particularly tricky, when you masquerade as disembodied spirituality. Indeed, Gnosticism 'by its very nature wants to domesticate the mystery', is the mystery of God and his grace, is the mystery of the life of others " [n. 40]. "They conceive a mind without incarnation, unable to touch the suffering flesh of Christ in others, plaster in an encyclopedia of abstractions. Eventually, disincarnando mystery, They prefer a God without Christ, a Christ without the Church, a Church without people " [n. 37].

Gnosticism is a disembodied spirituality because it solves being in thought and matter in the spirit. The same Cartesian method, with its distrust of sensuous experience and therefore of intelligibility of material substance, It shows its ancestry, perhaps unconscious, by Gnostic Manichean dualism of matter good- spirit bad, quoted from both the Pleased Deo that from Gaudete. But this ultra spiritualism turns into its opposite, as it appears from the materialism of Marx, who he says he converted from Hegel simply "putting a head that head that was instead of feet and putting in place the feet, that were previously in place of the head ', that is to say that, If Hegel derives matter from spirit, Marx derives the spirit from matter. They are not the ideas that guide the material world – economic, but this is to drive ideas.

Moreover, as notes the Rejoice and rejoice, I gnostico you ritesene in possession of absolute science, ie as encompassing the Science of. The Gnostic is omniscient, certainly not in the sense of knowing the details of all things - you realize that in fact he thought it would be madness - , and yet in a sense, that does not mean that does not denote an inordinate pride. The Gnostic believed omniscient in the sense that it is believed to possess the Science of Totality. If nothing is out of the being and the being it is being thought of him, it follows that there is nothing that is not the subject of the Gnostic thought. Being coincides with being thought of him; then there can not be a being that he ignores or transcending his thinking, including God. In this sense, the Said ed leap he says that

"The" Gnostics "judge others on the basis of verification of their ability to understand the depth of certain doctrines" [n. 37]. "Typical of the Gnostics is to believe that with their explanations can make perfectly understandable all faith and all the Gospel" [n. 39]. "The Gnostic balance is assumed to be formal and aseptic, and it can take on the appearance of a certain harmony or an order that encompasses all » [n. 38].

An example of this ideal is found in Gnostic Schelling, it states:

"My point of view is generally Christianity in the totality of its historical development, my goal is to only truly universal Church [if 'Church' may be the right word here], that only in the spirit must be built, and which may consist only in the perfect understanding of Christianity, of its effective fusion with science and knowledge in general» [18].

Hegel praises him Gnosticism, although subject, with these words:

"All these forms end up in troubled waters, but on the whole they have the same determinations as their principle and arise from the general and profound need of reason to determine and understand as concrete what is in and for itself» [19].

However, the final outcome of rationalism nefarious Descartes was not immediately felt by the Descartes and his contemporaries, which vice versa there remained admired, as they had been in front of a philosophical genius of unprecedented magnitude, and so happily she drank the poison without realizing.

Far-sighted, like always, It was the Church, than in 1663 Index put the works of Descartes. But unfortunately, such was the success of the messianic philosopher, that revolutionized all philosophical thought developed in the preceding millennia, hardly anyone, even among theologians, He heeded the wise warning of the Church, except Thomist, that, for their critical prudence, it is very difficult to deceive, even by the most cunning impostors. Those who remained faithful to the truth was considered an outdated, a barren school, a conservative stubborn and so it goes.

For the idealist, ie for the gnostic, also what appears under external, It is internal to the ego, consciousness and thought, as thought. In fact, the idealist does not realize or does not recognize that the thing itself, Although the act of knowing enters, as represented, horizon of consciousness, in itself, in its reality, It is out of our thought or our mind; And extramentally, as St. Thomas says. "It is the stone that is in the soul - Aristotle - , but the image of the stone ". It 'clear that our ideas are not external to our mind; but this does not authorize us to believe, with the idealists, that the reality matches our ideas, if not intentionally and accidentally in the act of knowing the true.

CHARACTERS DELL'IDEALISMO

It is idealistic axiom that is not given to be out of pensiero, but that being is always in thought. The being is always thought. Do not you think being, but it is thought, because being and be thought coincide. It is thought the thought, because being is thought [20]. Everything is at once being and thought. Now, But, only in God being coincides with the thought, because God is subsisting Being and Thinking Subsistent. Says St. Thomas:

"In God [21] on is knowing its substance '. In God, "the intellect, the object of thought [that which is understood], l'Idea [an intelligible species] and thinking are the same thing" [22].

But man is no distinction between his being and his thinking. The man is not, as he believed Descartes, a thinking subject - only God, in which being and thinking are identified, It may be this - , but it is a subject that can think. And if you think, He not for this is not a man, be able to think. God is essentially thought, It is essentially thinking. Instead humans thinking is merely an option, as essential, but that may be the simple faculty was, without passing upon. For the human intellect being or entity, created by God, it is independent of thought, It transcends thought and rule of the truth of thought. To be in the true, the human mind must adapt to being humbly, must obey the laws of being. It gave, instead, creator and the Creator of, not being as an object before Him and independent self. So He knows Himself and the world as a separate being from his thinking, but how to be immanent to his ego. Clearly for us the thought as thought is within our thoughts. But before they thought it can only be out, in external reality: what St. Thomas calls things outside. It is spiritually enters or intentionally, as a concept or idea or representation, in our thinking, once you think or know.

If everything is to be and thought, everything is idea, as they believe the idealists, and there is to be distinguished from thought; if the institution as such, including the divine, It is immanent to our thinking; if it is true what he says Rahner, that "the nature of being is to know and be known" [23]; sand being is "conscious being" [24]; if being "is always also known" [25]; if being "is the knowing subject itself" [26], It is as such and not just the divine being is identified with the thought, then we have pantheism. According to the idealist, we, thinking being, think God, because being is God. But on the other hand, since being identified with being thought, and our being is being thought, our being is identical with the divine being, which is precisely the be thought.

For the idealist, also not be thought, however, it is thought. And then there is not thought to be. It is clear, moreover, that if I think being, This is thought to be. But before you think or do not think so, I ignore it and it is not thought by me. Instead idealism, as the starting point and the object of knowledge is the idea and the consciousness that I have of themselves as thinking, the truth of knowledge is the conformity of the real being or idea, or self-consciousness. But now the identity of thought with being is the absolute knowledge, because it is a knowledge that has nothing that is outside or beyond this knowledge. It is the divine knowledge. And so by contrast with the identity of being thought is the absolute being, because this being is in place everything that thought can think. So is the divine being. And therefore the idealistic gnoseology involves pantheism, ie the identification of human thought with the divine thought, which is what the Rejoice and rejoice It is defined as "Gnosticism", the deification of human knowledge, of which we have the most conspicuous example of what Hegel, called "absolute science" or "Absolute Idea".

We have to say, instead, that the object of metaphysics is not the 'I', is not the thinking subject or self-conscious, but it is the body, that is before [obstructing finds] to me. The initial founding certainty from which the metaphysical and on the basis of which the reason constructs all his knowledge, is not that of their own thinking or doubting, as he believed Descartes; nor is God, as Hegel believed; but it is the certainty and the ability to know the external sensible things, as agreed upon by Aristotle. Certainly the spiritual knowledge that comes from the discovery of ourselves thinking, It will prove to be more robust than that sensitive, given the most ontological value of spiritual things than material. And even greater confidence of faith. But the supreme certainty of faith would be nothing, if it were the ultimate maturation of a certainty, although humble, which already begins with the perception of sensible things. The certainty of the self follows the certainty and knowledge of things, because it's just reflecting on our ability to achieve this original certainty, that we discover our self, as a subject with a mind that has known. We do not derive or deduce the knowledge of things from that of our self, as he believed Descartes, unlike ma, as agreed upon by Aristotle, we realize that we have a faculty of knowledge that draws on things, After that we reached; and the conscience of our know how we come to know the affirmation of our self as knower.

REALISM Lutheran

The Lutheran is a realist epistemology, because Luther to that there is a world outside, There is the self and God exists, He revealed in Scripture and object of knowledge of faith. This, for Luther, It is reality, for which he acknowledges that to be the truth, that the mind must be adapted to that reality. Yet Luther despised metaphysics. Come May? Because his realism is defective and eventually turns into subjectivism. Because? What do you mean? Why Luther is convinced that the certainty and truth are not given by reason, but by faith. He believes in the reality itself, created by God, independent of him; It does not reduce the real to his idea, how will Hegel; it is believed each creature of God and not absolute subject, how will Fichte and Schelling; for him there is a God in himself, incarnated in Christ, Judge and Lord of the world, and not as a simple idea, come in Kant.

Only Luther intends its realism as an immediate jump Heart from sense experience emotional or internal intuition of God's Word and of the mystery of Christ - what Kierkegaard called "the leap of faith" - without going through the mediation of reason and thus of metaphysics. So without going to the social mediation of the Church, that can only be accepted on the basis of a rational realism, for which the Catholic, He illuminated by faith and believe dall'apologetica, he recognizes the divinity of the Church from signs of credibility [27]. Indeed, metaphysics gives anthropology foundation and morals. And this in turn leads to recognize the Church as a human community, which gives evidence of historically enjoy infallible divine assistance in the preservation of the Gospel. Instead, the entity as such is not interesting to Luther, because his mind does not care to apply the principle of causality to the level of reality and of entities, in order to pass, as Saint Paul teaches [RM 1, 19 – 20], from the consideration of created effects [visible] that the Creator [invisible], supreme being. Not that he does not believe in the universality of thought. It perceives perfectly the universality of God's Word and the Gospel message and could grasp the universal human needs. Otherwise his message would not have been so successful. At the same time he felt a great need for concrete.

Luther believes in God the Creator and Savior. Slices hear his Word and want to preach. However, he believes in God because he knows demonstratively, with reason, that God exists, but because he feels in his heart, with that feeling that the Germans call "mood» [28], an original dark certainty, which we are not known to account and you do not give account. This irrational feeling will still be present in 'Feeling"Di Schleiermacher. Luther, the term "faith", so, not mean the acceptance of God's Word, on the assumption that one knows the reason that God exists, but it directed precisely to this "feeling". This is connected with the fact that, Although Luther feels God as something else and transcendent to itself, and thus he is staying in realism and avoid pantheism, in which instead will fall Hegel, It feels so intimately and habitually in him, that not even suggests the possibility of losing such a union because of sin, and precisely because of his belief, which he considers "faith", which always he has God in him and with him.

It is what the Church has long called "immanence", that is not - mind you - the pure presence of God in the depths of the soul; of that fact also speaks Sant'Agostino, which does not make it an immanent. But it's what speaks Feeding of the flock [NN. 10, 33, 35, 39, 62, 65,73, 80 text WHO]. It is therefore necessary to distinguish accurately immanentism and pantheism, although they may look alike. The immanence does not deny divine transcendence. It is the error of Luther. Instead pantheism there is the identification of human nature with the divine and the human knowledge with the divine, ie Gnosticism, the identification assumption of thought with being, of which we have already spoken. This is the error of German idealism [29]. It is clear then that with Luther realism is less to be replaced by a vague non-conceptual subjective emotion, strongly reminiscent of the '' transcendental experience 'Rahner. He also recalls that "experience" [n. 21, 22, 25, 39, 78, 79 text WHO] or that "feeling" no objective foundation, which are contradicted by PI went up of St. Pius X [NN. 10 – 12, 14, 16, 18, 19, 21, 23, 38, text WHO]. Here realism is replaced by subjectivism.

A COMPARISON BETWEEN THE GOD OF SAINT THOMAS AND THE GOD OF HEGEL

humble Esaltavit

The highest result of humility in exercising intellect is since the conception that the mind becomes God, Why, the more the mind It is willing to accept the reality, the more the power of intellect, fertilized by real, suitable for a real and reaching out to the real, which it is the end and the good of the intellect, It has the possibility to be implemented and realize the maximum of its possibilities, supported also by the grace, to grasp the sublime truth and achieve higher learning, concerning the essence and attributes of God. The humility, as awe or equating of mind to the real, obedience to the royal reception and the real, It leads the mind to know that it by itself is not anything and that all that is and has, beginning with his own existence, him by God, who created it. It realizes that it has Being, but not And Being. It is not by itself, but on the other, that is from God. Without the Other, it would be nothing. Instead pride, impact and legacy of original sin, pushes the ego to consider itself self-founded and self-sufficient in being. On the contrary, Fichte come to interpret sum Cartesian as "I am being" and "I place my being '. The ego does not ask: why does it exist? There are just. Or it gives the totally insufficient responses, like that of Darwinism.

The humility, which it is expressed in realism, quenches fever and cancer of pride and leads the subject to reality and to the real dimensions of the sua existence, limited, weak and sinful. thus cleansed, the subject is in the best position to operate the best and to be raised by grace, who reveals the mysteries of the Godhead. Instead Cartesian ego can not think of having been created by God, but like an absolute I, the origin of reality and of thought, It purports to prove the existence of God by deducing it from a supposedly non-existent innate idea of God, forgetting that, if I can produce the idea of God, I can not for this cause God.

It is interesting to compare then what idea of God comes by two opposing methods of realism and idealism, choosing two emblematic cases, like that of St. Thomas and Hegel and considering the concept of God from three angles: God as Being and Spirit; God as Absolute Idea; and God as Sdefend assoluto. For both St. Thomas and for Hegel God is put on the plane of. Whether for one than the other God is the ego or absolute Subject. Whether for one than the other is absolute Idea, Absolute science, absolute Spirit. Except though, while St. Thomas being is distinct from becoming, for Hegel it coincides with becoming [30], which already implies an identification of God with the world and therefore the human ego with the Divine Self. For St. Thomas, It gave, absolute Being, identical to Himself, creates the world from nothing. For Hegel, It gave, synthesis of being and nothing, He becomes world by denying himself and determines how the world, who, denying himself, becomes God.

While St. Thomas, then the human ego is distinct from the ego divine, that God is a You respect human ego, Hegel God is the ultimate essence and substance of the human self, which is just a "moment" in the passenger and absolute ego contingent. The self I'm the cogito Thomistic leads to the discovery of the ego are divine as the absolute Thou who created me. L 'I I'm the cogito Cartesian Hegel leads me to realize that I am absolutely divine sense and that you who I have before me, I ask them myself with my thoughts and my interests. While for Thomas God is the purest Spirit [31], simple [32], identical to itself, infinite goodness, unchangeable [33], immortal, transcendent, independent of the world, Hegel God is essentially mutable, becoming, contradictory, dialectical, mundane, material, mixed with evil and deadly.

He says Hegel:

"The "if" [the cogito Cartesian] "Implements the absolute Spirit lives. This figure is that simple concept, which, however, abandons its eternal essence " [God is alien] "And there" [in the concreteness] «Or acts. It has in the purity of the concept split or the rise, because the purity is absolute abstraction or negativity " [becoming]; "Similarly it has an element of its actuality" [the world] "Or being in him in the same pure knowledge, because the pure knowledge is the simple directness, which it is so that there be ' [the concrete], as essence; each moment is negative thinking, the other is the same positive thinking. That there is finally, and just as the being of him - both as be it as a duty " [the good] "Reflection in itself, i.e. being— bad» [34].

In either case, God is the absolute Idea.

"The absolute Idea," says Hegel[35], and in this Thomas could agree - it is being, life that does not pass, Truth self conscious, and it is the whole truth ". In tal modo, both Thomas and for Hegel God, Truth is absolute, in that, come dice l’Aquinate, "The Divine Being not only complies with his intellect, but his own to understand»[36], identity of being and thinking.

Whether for St. Thomas to Hegel Idea God is the '' logical idea ' [p.936], the concept that God has of Himself and of things. It is the idea that God has of Himself and of things. It is the rational Idea of divine Reason [37].

"L'Idea divina - says Hegel [38] - it is the only object and content of philosophy. Containing itself any determination, and being its essence to return to itself through its determined or particolarizzarsi, it has different configurations, and the task of philosophy is to know in these ".

In Hegel the human mind is a moment the divine Idea; God thinks Himself in man as man; St. Thomas in the human mind is an analog participation Idea divine and man thinks himself in God as God. The divine Idea Hegelian, But, unlike that thomist, distinguishes in God the only idea - that is, the idea that God has of himself or Logos [The word] [39] - from the many ideas, corresponding to created things, It does not transcend the ideas of things as the uncreated transcends creation, but as the universal is realized in particular, or as the indeterminate is determined as determined, or as the substance is determined in the way of being. Because of this, Hegel in the divine Idea is syllogistic and dialectical, It is the method of knowledge [cf. p. 937], and the

'Concept of movement "[p. 937]; 'It is grasped in the concept " [p. 936], who "has everything and its movement is the universal absolute activity, ... is absolutely infinite force, when no object, as it is present as outer, away from reason and from her independent, could resist, It is compared to it of a particular nature and refuse to be penetrated by her " [pp. 937— 938].

Here one sees how Hegel gives to human reason a power which in reality is totally beyond its real possibilities and functions, it was also perfectly healthy as it was before the fall. Imagine in their present state, afflicted, weakened and blurred as it is by so many evils, defects and bad inclinations, which it is necessary to remedy the, in addition to a strict discipline of reason, an intense life of grace. Let's see how Hegel Pelagianism is joined to Gnosticism.

Vice versa, St. Thomas in the divine idea is the idea that God It has things that creates. This does not mean that in the divine mind there is a plurality of ideas, as it happens in the human mind. With one Idea, that is God thought to Himself, God sees all things [«God knows many ways:» [40]]. There are many ideas, as things you think of God as first thought to exist in external reality to God. And in this sense there are more ideas in the divine mind [41]; and it is the idea that God the Father to Himself, ie the Logos or divine Word, the person of the ChildrenO [42]. In both cases, God is absolute Science. For St. Thomas, "Given that the divine essence is its own Idea» [species intellegiblis], "Necessarily follow that his knowledge" [to understand] «both its essence and its being» [43]. For Hegel's absolute knowledge is the philosophy. It is the knowledge that God has of Himself as a man. What philosophy knows of God it is what God knows Himself. So human reason knows what Self knows the divine Reason, because basically, as Hegel says, the reason is only one: it is divine. Therefore man, as reasons, and me, He knows what God knows. The Cartesian logic was at its peak of his aspirations. From here Gnosticism Hegel. He says that philosophy Hegel

"It is the idea that thinks itself, who knows the truth " [ie the truth subsisting, personified, l '' I'm a I thinking "of Descartes], "The logic to mean that it is the universality validated the concrete content as by its reality. Science is, for this manner, back » [dialectically] "At its beginning" [pure being]; "And the logic is its result as spirituality: Assuming the judgment, in which the concept was only in itself ' [being abstract] "And the beginning, anything immediate, and then by the appearance, that there had ", [the empirical data] "Spirituality" [namely the Cartesian ego] "It has risen to its own principle" [ie absolute ego] "As its element '[44].

CONCLUSION

The man has an innate need to greatness. However this needs to be channeled and moderated, not to become excessive and source of tragic illusions. reasonable Aspiration, It is not to be infinite, dictated by pride, but to contemplate the Infinite, dictated by humility. Indeed, between human finitude and divine infinity exists an insurmountable climb. To try to overcome it is insane arrogance, It is what the Greeks call hubris.

As taught by the Fourth Lateran Council, "Between the creator and the creature you may not notice a similarity that, that no greater dissimilarity should be noted" [45]. The man, Although it created in the image and likeness of God, through faith and grace, but it can overcome the forces of reason and be allowed to participate in the divine life, but only up to a certain extent granted to him by God and no later than.

If enough reason to fully understand the concept the divine essence, no divine revelation and faith would be needed for add content to reason that it itself can not grasp. And even with all that the human mind, Also in heavenly glory, It remains fundamentally under the understanding that God has of Himself. The reason by itself can certainly know God by analogy and through the creatures. But one can not know the divine essence or essence quidditatively, in the words of Thomas de Vio said Cardinal Caetano. You can know the Infinite only finitely, not infinitely, as only he can know Himself.

Exists, it is true, irrational exaltation of faith and fideistic, that claims to build on the ruins of reason, as if it were the reason against faith and this would replace the reason the knowledge of God. What happens in these cases, At that time, It is that the mind is not actually illuminated by the Word of God, but it is deluded by human found vainly passed off as "absolute knowledge". S. Paul warns us against this scam: "Take heed that no man deceive you through philosophy and vain fallacy, according to the tradition of men, according to the elements of the world and not according to Christ " [With the 2,8].

Varazze, 24 July 2018.

_____________________

NOTE

[1] Dialogue, (c). 154.

[2] Ibid., (c). 154.

[3] Ibid., (c). 9.

[4] Critique of pure reason, Laterza editions, Bari 1965, p. 491.

[5] The exposition of Aristotle's Metaphysics 12, edited by R. Spiazzi, 1. III, lect.I, n. 343, Marietti editions, Torino 1964, p. 97.

[6] cf. E. Gilson, Introduction to the Study of St. Augustine, Vrin, Paris 1969, p. 55.

[7] This is the Cartesian form.

[8] This is the form Hegelian.

[9] cf. the recent Letter Apostlica Rejoice and rejoice, of Pope Francis, n. 36.

[10] Moral philosophy. historical and critical examination of the major systems, Morcelliana, Brescia 1971, pp. 215— 220.

[11] III, 1, The Nuova Italy Editrice, Florence 1981, pp. 410— 418.

[12] Part II, n. 2.

[13] cf. J.Maritain, The dream of Descartes, Buchet Chastel,Paris 1932, p. 17.

[14] cf. E. Gilson, Introduction to the Study of St. Augustine, op.cit., p. 321. Gilson wrong, however, in attributing the same to St. Augustine, on the contrary, it admits that the external thing affects the senses and then in the soul: «Every thing, whatsoever that we know, engenders in our knowledge of its» [Trin., IX, 12, 18]. «None of that body, whether it is possible to understand, if not sense anything about that to be announced» [Trin., XI, 5, 9].

[15] The doctrine of science, Laterza Publishers, Bari 1971, p. 104.

[16] Lectures on the Philosophy of History, III,1, Editrice La Nuova Italy, Florence 1981, p. 387.

[17] Lectures on the Philosophy of Religion, Zanichelli Publisher, Bologna 1974, volume II, p. 366. G. Horses, THE DIALECTIC IN HEGEL'S CHRISTOLOGY, sacred Doctrine, 6, 1997, pp. 87— 140.

[18] Philosophy of Revelation, Bompani Publishing, Milan 2002, p. 1413.

[19] Lectures on the history of philosophy, 3,I, The Nuova Italy Editrice, Florence 1985, p. 27.

[20] cf. my two studies: THINK THE THOUGHT. CONSIDERATIONS ON THE DIGNITY, THE FUNCTIONS AND THE LIMITS OF THOUGHT, I, divinitas, 2001, 3, pp. 279— 300 THINK THE THOUGHT. CONSIDERATIONS ON THE DIGNITY, THE FUNCTIONS AND THE LIMITS OF THOUGHT, (II), divinitas, 1, 2001, pp. 43— 72.

[21] QUESTION, I, q 14, a. 4.

[22] Ibid. This thesis Aquinas was dogmatizzta from the Council of Florence 1442: «All are one in God?» [Denz. 1330].

[23] Listeners of the word, Borla Editions, Rome 1977, p. 66.

[24] Ibid.

[25] Ibid., p. 67.

[26] Ibid., p. 68.

[27] J.V. the Great, o.p, The sum of the Catholic apologetics to mind St. Thomas, Ratisbon 1906; R.— M. Schultes, o.p, Of the Catholic Church. lectures apologetic, Lethielleux, Paris 1931; R. Garrigou—Lagrange, ON, The revelation by Catholic Church, with goals, Ferrari Editions, Rome 1932; A. Benin - S. Cipriani, The true Church. The font of Revelation, Florentine publishing bookshop, Florence 1953.

[28] cf. G. Fagg's, Meister Eckhart and the German mystic preprotestante, Brothers Publishers Mouth, Milan 1946, pp. 192— 194; 201; 296; 298 ss.

[29] N. Hartmann, The philosophy of German Idealism, Mursia Publisher, Milan 1983.

[30] Encyclopedia of the Philosophical Sciences, Laterza editions, Bari 1963, p. 93; Science of logic, Laterza editions, Bari 1984, p.71.

[31] QUESTION, I, q. 36, a. 1, to 1m.

[32] Ibid., I, q. III.

[33] Ibid., q.IX.

[34] Phenomenology of the Spirit, New Editions Italy, Florence 1988, vol. (II), pp. 293— 294.

[35] Science of Logic, Op. Cit., p.935.

[36] QUESTION, I, q.16, a. 5.

[37] Ibid., I- II, q. 93, a. 1.

[38] Science of logic, on. cit., p. 935.

[39] QUESTION, I, q.34.

[40] Ibid., q.15, a.3, ad2m.

[41] Ibid., I, q.15, a.2.

[42] Ibid., q.34, aa.1— 2.

[43] Ibid., q.14, a. 4.

[44] Encyclopedia, op.cit., pagg.527- 528.

[45] Denz. 806.

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