— Thelogica —

WHAT IS THE THEOLOGY SCHOOL AND WHO ARE THE FOOLS who despise?

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Well, the enemies of scholastic theology are those naughty adults become, which now they teach in many Catholic and Protestant Theological Faculty, and all those presumptuous, that, from their narrow views or their revolutionary dreams, loftily show contempt, now with coarse language, Now with Byzantine terms, for scholastic theology, considering it a tangled succession, uncritical and full of prejudices and legends, abstract and empty theories, incomprehensible, vane, unnecessarily thin, overcome, sterile controversy, without development, no historical sense, alien to the interests and way of speaking of men of their time.

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Author
Giovanni Cavalcoli, o.p..

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It is a frequent prejudice that scholastic theology It is a period in the history of Catholic theology now closed, possibly with Vatican II, that would have given rise to a new theology called by various names: "transcendental", "Narrative", «kerygmatica», "Existential" and others. Others speak generically of theology "modern", which uses the so-called "modern philosophy" founded by Descartes. They are the modernists. They already at the time of St. Pius X supported this thesis, judging scholastic theology as "ridiculous system long since gone" [cf. WHO]. Pio XII, in the encyclical The human race, disapproves of "contempt of scholastic theology", leading to "neglect and reject or deprived of their value concepts and expressions, that people of uncommon talent and holiness, under the supervision of the sacred Magisterium and not without illumination and guidance of the Holy Spirit, have been several times with secular work found and perfected for ever more accurately express the truths of faith " [cf. WHO].

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The expression "scholastic theology", so, It is not just a historical category, but a spirit perennial category, a category theoretical or epistemological, which simply means what he says the word: the theology that teaching and learning in schools, where this term means exactly what the school is commonly understood: public institution or private educational and training, aimed systematically and methodically to communication and learning of knowledge or science. The instructor is the teacher or the teacher and the apprentice is the disciple, schoolchild or student. Please note that as a foolish contempt for scholastic theology, equally foolish is the contempt for the neo-scholastic theology, expression devised by Catholic theologians of the last century, tied at the Catholic University of the Sacred Heart in Milan, who founded the Journal of Philosophy neoscholasticism [cf. WHO], in response to the stress of the great Pope Leo XIII, that, with the encyclical Eternal Father [cf. WHO] the 1879, he promoted the revival of Thomism [1]. You can talk about the choice of the authors of their favorite, but there is no doubt that the expression itself is more than legitimate, signifying development capacity, of progress and its renewal of philosophy and theology school.

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The scholastic theology is therefore one that can be and should rightly also call Theology "scientific", against a so-called "scientific theology", that would claim to use the concept of positivistic science instead of metaphysical science. Of course, It can cause problem to think that theology can be a science, because it implies evidence of principles, uniqueness of concepts, deduction and rational demonstration [2]. It should therefore be made clear that theology is not science in as it runs off the reason or rational evidence, because its principles and axioms of starting are the truths of faith; and yet it is science as syllogistically proceeds deductively or using convenience topics, for which the certainty of the conclusion of rationale, but express a matter of faith, whereby, if the conclusion is denied, it follows the denial of a dogma. For instance, who the hell is this divine mercy is not from the words of Christ, but it is a conclusion that can be drawn with any certainty, which it is not assurance of faith, although what Christ says about the damned is a truth of faith.

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The theological intellect cultivation, But, both Aristotle and the Bible, It involves two degrees, the first subordinate to the second: the first is the science [GR. science Jewish there science]. In this position the intellect [GR. mind, eb. Bina Multiply], starting from the immediately intuited first principles of common sense, sets in motion the reason [GR. reason, eb. sure Cause], which, by means of the syllogism, reaches certain conclusion; from this rational degree intellect then rises to the second, what wisdom [GR. Sophia, eb. ok intellect], in which the intellect knows, but relishes what he knows and enjoys it. Science captures the true. Wisdom takes the real as good and beautiful [cf. Plato WHO, WHO e WHO]. Scholastic theology stops at the first instance, but it sets the conditions to ascend to the second, which it is precisely the mystical theology.

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Unfortunately, But, as we well know, the idea of ​​school, discipline and study always gives bother anyone, especially the lazy, to charlatans, the presumptuous, envious and false innovators. Expenses, when he made elementary schools, He has not seen, on school building wall, the words "Down with the school!»? Well, the enemies of scholastic theology are those naughty adults become, which now they teach in many Catholic and Protestant Theological Faculty, and all those presumptuous, that, from their narrow views or their revolutionary dreams, loftily show contempt, now with coarse language, Now with Byzantine terms, for scholastic theology, considering it a tangled succession, uncritical and full of prejudices and legends, abstract and empty theories, incomprehensible, vane, unnecessarily thin, overcome, sterile controversy, without development, no historical sense, alien to the interests and way of speaking of men of their time.

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Now, “scholastic theology” is simply not, come they would have us believe, a historic season of theology, built in the twelfth century, sclerotized, according to them, in the sixteenth and seventeenth centuries, mummificatasi in the nineteenth century and definitely dissoltasi, Rahner argues eat, with the Second Vatican Council, to be replaced by the theology of Rahner, how they think today many. This is why it makes no sense to oppose scholastic theology, some call "classical", in a supposed theology "modern", It would supplanted and that would be suited to modernity. There is quite an old scholastic theology and modern scholastic theology. It is obvious that today the post-conciliar theologian is required to practice the modern school and even to advance it, even if the old one can always revisit, develop or resume themes or ideas, which they had remained in a state of insufficient processing or unwinding or only sketch.

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The term class, from which "classical theology", It involves the idea the clear distinction, neat and tidy: classification, important virtues of the Roman mentality. Greece has category, that, at the level of preaching, It implies the same thing, especially the conceptualization. The correspondent in Sacred Scripture is sure Cause, the word, the reason, act as a clarifier of the mind. So the classic text is comparable to the sacred text and then to the dogma. The first profane, rational, philosophical; The second one, religious and theological. The one and the other is inviolable, mandatory and intangible; It must be carefully and accurately understood and taught, jealously guarded and preserved in its integrity. It is some truth, founding, final, regulatory and absolute, It is perennial source of wisdom for all generations. It can be commented and depth, but not changed or improved. Played, but reinterpreted, because the meaning changes over time, but his way is always to.

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So, pull off the pretext of history and of "progress", like the modernists, to change the meaning to the perennial truths of reason and faith, It is a scam worthy of the utmost contempt. The modernists, violators of the sacred, They confuse it a sacred duty to preserve sacred tradition and the sacred text with the petty and short-sighted conservatism of those who refuse to learn and to advance on the path of truth, open to the Holy Spirit's breath, confusing the immutability with immobility and the firmness with the stiffness of death. And there are, these, to speak out for Santommaso and scholastic theology!.

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CHARACTERS OF THE THEOLOGY SCHOOL

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Let's continue our discussion. So then as it exists a classical culture, There is certainly a classical theology, whose values, having a perennial and absolute character, They must be preserved and developed. It is therefore necessary that the theologian, wise admirer of healthy modernity, not blinded or led astray by the blinders of modernist myopia, does not deal with self-importance and arrogance the rich heritage, inestimable and unfading, classicism, if it does not return to barbarism and nihilism of antiquity.

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Scholastic theology, as the word, It is nothing more than the theology that is learned and taught in school, understood precisely as an educational institution, officially recognized by the Church, aimed to education and communication or transmission method, systematic, socially or publicly organized knowledge. In the case of scholastic theology, the knowledge that is learned and taught theology is. So we understand how, in the light of this simple definition and logic, the talk about an extinction of scholastic theology by the Council, who on the contrary warmly recommends its continuation and progress under the guidance of St. Thomas Aquinas, It is a serious foolishness.

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Of course, scholastic theology or school is not the only form of theology. You can become theologians and great theologians, even Doctors of the Church, without having attended an official school or academic theology, without obtaining an academic degree, much less without having taught theology at a school or faculty of the Church. The important, Certain, It is the study, which can be under the guidance of a teacher, but learning can also take place in an autodidact way, or by means of research or personal reading or meditation. We then lectio divina the monastic tradition. Or the knowledge of God can be done by internal experience in charity, as a gift of the Holy Spirit, and then we have the mystical theology. This theology can be practiced by anyone, man or woman, young or old, duct or induced, secular religious. In any case, the Catholic has a duty to submitting theology, the interpretation given by the Church of Divine Revelation.

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Scholastic theology, instead, in the knowledge of what has been revealed, It uses the resources of human reason, as the logic, biblical exegesis, biblical science, the patrologia, the doctrine of the Church, l’agiografia, anthropology, natural ethics, the story, natural sciences, metaphysics and natural theology, using an inductive-deductive method, so scientific. Scholastic theology is the science of rational conclusions drawn from revealed data [3]. Scholastic theology seminar ensures the theological formation of the priest, in itself not obliged to achieve higher qualifications, unless he undertakes the career of teaching theologian in ecclesiastical faculties.

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The scholastic theology is divided into natural theology and revealed or supernatural theology. The first is founded on reason alone and is part of the philosophy; the second is based on the dogma. The latter includes two fundamental disciplines: dogmatic and moral. The first considers the truth of speculative faith; the second, those practices. The preparation for theology revealed constitutes the fundamental theology or apologetics, which it serves as an introduction to the revealed theology, demonstrating the reasons for the credibility of Revelation, the reasons for believing and responds to objections. Scholastic theology, Furthermore, it is helpful to the Magisterium in the preparation of its documents, propose the topics to be addressed and problems to solve, in interpreting and defending the teachings, in environmentally critical pastoral norms imprudent or inappropriate, and segnalargli dangerous heresies in circulation, suggesting how to refute them.

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FORMING THE THEOLOGY OF LUTHER SCHOOL TO WORK

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Luther, instead, although was a doctor of theology, with its rebellion against the Roman Church, He denied his schooling, and claims to base theology exclusively on Scripture and on the biblical sciences, no interpretation of the Church, but on his personal judgment. He thought that the scholastic theology, subject to the doctrine of the Church, he had learned, he had not served to deepen the truth of Revelation, but unlike the deceived about the truth of the Gospel, as it mediated both by reason, he believed totally corrupted by sin, both by the Magisterium of the Church, he considered fallible. Obviously Luther, Despite his polemic against reason, to avoid falling into irrationality, It is well obliged to still use reason; however, the absence of a purified rationality and disciplined in the logic, ends up misinterpret the Word of God, that he believes, freed from scholastic philosophy, of contact, not get help from it.

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Thus we have the paradox of the immense production the Protestant theologian, provided at university and academic level, Luther today, on the one hand affected contempt for the Catholic theology school approved by the Church, for example St. Thomas with his school, while the other has done nothing but build another school, however no doctrinal purity and total fidelity to the Gospel own Catholic school, despite the incalculable amount of intellectual energy expended and tireless studies over the centuries. It is a grave misunderstanding of the teaching of the Council believe that it promotes progress and renewal of theology with the order the abandonment of scholastic theology. It would be a provision senseless, not progress, but go back in the history of theology at the time of the monastic theology of the century. XI, or even the biblical theology and homiletics of the Fathers, before Abelard and San Anselmo fondassero and gave off the dialectics and scientific theology, which it is precisely the scholastic theology.

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THE ORIGINS OF THE THEOLOGY SCHOOL

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Scholastic theology has arisen as a result of intellectual rebirth of the century. XII to XIII, especially for impulse of Dominican, soon followed by the Franciscans, with the approval and the support of the Papacy. Hence the foundation of the theological faculty of Paris, Oxford and, in the fourteenth century, Bologna, after the founding of the University of Bologna in the eleventh century. Over the following centuries until today the Papacy has always taken care of the quality, the good performance and development of scholastic theology, ie schools and the Faculty of Church, in particular so that they conform to the dogma and could therefore properly use of reason, of philosophy and science for the introduction and justification of the revealed data and interpretation, the clarification, explanation, the defence, the deepening and spreading of the Word of God.

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Like this, what, following this uninterrupted educational line, the Second Vatican Council and the Papal Magisterium promote up to the present day [4] regarding theology, it is not at all, contrary to what they would like the modernists of yesterday and today, the abandonment of proven methods, of the fundamental statements and perennial principles of scholastic philosophy [5], as instead the enlargement and the refinement of its sensitivity, its interests and its horizons, continued research, the consolidation and deepening of the acquired data, the recovery of forgotten values, correcting outdated views, vigilance against insurgents errors, the deduction of new scientific findings, opening new paths of investigation, the formulation of new explanatory hypotheses, greater attention to the values ​​and defects of modernity, a greater mutual collaboration between theologians, greater freedom of thought, always in obedience to the Magisterium, in the escape from every exhibitionism and individualism, the improvement of the opening ecumenical, evangelizing and missionary, in the work of inculturation, in interreligious dialogue, interdisciplinary and intercultural, the use of a language more understandable to our contemporaries.

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Scholastic theology, despite the common acceptance of the Catholic doctrine, embraces a plurality of currents and schools, reflecting different levels of theoretical perfection and a variety of settings, of guidelines, the emphases and preferences. According to the criterion of validity, the argumentative rigor and logical, as well as speculative perfection, the Church gives the palm to St. Thomas, without excluding other Doctors. Minding the fact of diversity, the main lines are the affettivismo Bonaventurian, which is distinguished Thomist intellectualism and voluntarism from these univocal Scotistic, distinguished in turn from voluntarism essentialist Suarezian. But within the same school Thomist not miss the nuances as between Capreolo and Gaetano, the first of which puts the existence of the person being in line, while the second places it in the line of essence [6].

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THE SCHOOL medieval decadence

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In the schools of theology sponsored by the Church there have been, in centuries, dangerous deviations, which, though for a time they could be kept at bay by the vigilance of the Church, afterwards, for the rise of universities and academic institutions independent secular or even hostile to the Catholic Church, for example Protestants, for their incompatibility with Catholic dogma, They gave rise in the long run to anti-Christian philosophies and theologies. I'm, these, for instance, famous cases of Abelard in the twelfth century William of Ockham in the fourteenth century.

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Meister Eckhart was a doctor of theology, but not exercised teaching, but merely to preaching and writings. It was pious and even a mystical man. However he had some expressions they knew of pantheistic Christology ["I am Christ"], which earned him a conviction after death in 1329 by John XXII, conviction, But, to which he humbly promised to submit, in case it had taken place, and this act of humility he received the Pope's praise, that while he disapproved of some of his theses, and did, vain as some of our days, you are the pride of contesting the Magisterium of the Church and are able to avoid condemnation or the shameful protections afforded or their cunning, or the lack of their bishops.

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As ad Abelardo, which resolved the moral appearance Subjective-inenzione rejecting the objective of content-, was condemned, on the recommendation of San Bernardo, by the Council of Sens 1141. Instead Ockham, smarter, Credit managed to collect illegally within the Church, although in constant contrast with her, for which he was sentenced in 1348. But that did not prevent his disciples, for several centuries, such as Gabriel Biel, in the fifteenth century, to get a space in the ecclesiastical theology, so that Luther, as is known, he boasted of being a disciple of Ockham, while the Dominicans, who were not easily duped [7], especially with Card. Gaetano in the sixteenth century, hard they fought his mistakes. But the occamismo, that such empiricism English origin, strong recommendation of the Lutheran, It survived to the present day, and of course in the Lutheran theology, It is led to the current modernism, especially in the current existentialistic, historicist, phenomenology and empiricist.

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The concretism Occamistic also leads to materialism. The same transcendental idealism, however far dall'occamismo for his rationalist spiritualism, He has at the bottom a core Nominalist, evident in Kant, when for him the abstraction does not need to grasp the essence of things and the body universal reality, starting from the experience, but only to deduce a priori idea from another. Kant's doctrine of the phenomenon resembles the intuition of concrete Occamistic. Let's make a list of the errors of William of Ockham, pathogenic germs of thought of the following centuries until today.

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1. Subject of metaphysics is not the universal body, but the concrete singular, immediately experienced.
2. The abstractive operation away from the concrete and then from reality.
3. With the abstraction is not understood Universal real essence, but only a vague general picture, that is designated by a name ["nominalism"], that collects and designates a collection of like-minded individuals to each other.
4. Since the universal has no objective reality, but it's only a name, do not exist logical necessity based on universal objective essence, but only empirical facts mutable and contingent, connected to each other by association of ideas. For that we can not give a definite rational demonstration, irrefutable and incontestable, but only probable conclusions and always revisable.
5. The truth is that because the intellect is adapting to the real, but because you will want it to be true.
6. So good is not derived from life, but it is decided by the will.
7. God does not want something because it is good, but something is good because God wills it.
8. So the moral law is not based on an objective human nature, universal and abstract, but only on the concrete nature: human nature is that date and individual human nature and the sum of the individuals. The moral law, so, It does not depend on the truth of man, but only by the will of God, that, if you would, It might rule as a good murder or adultery.
9. So for me, if I want to imitate the divine freedom, there are non-negotiable values, but I accept them only if I should.

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PHILOSOPHY LAY AGAINST THE THEOLOGY SCHOOL

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Scholastic theology, as we have seen, sorse initiative of the Church, in particular the Fourth Lateran Council of 1215, who ordered the bishops to get help from good theological education and the training of clergy. It was obvious that teachers should be priests, Religious or secular. This was the great chance for the birth of the Dominican Order. In fact, San Domenico leaned on this canon of the Council to kick off his Order of Preachers, sending his brothers to a doctorate in leading theological centers of that time, Paris, Bologna ed Oxford, and for them to form good priests and bishops to be placed at the disposal of the Pope so that he could send them to preach the Gospel throughout Europe.

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In the Middle Ages, as is known, The philosophical culture and theological took place under the presidency and the protection of the Church, and it was practiced by priests and religious, because he was ordered to the cultural education of priests and bishops. The philosophy was exclusively at the service of theology and therefore the Faith. But in the Middle Ages, especially behind the stimulus of the Dominican, promoting the exploitation, with Santommaso Aquinas, St. Albert the Great and St. Catherine of Siena, the function of the lay, human and civil values, of science, arts and rationality, They began to make inroads, in philosophy and theology, even the laity. Example among all, although then very rare, was Dante Alighieri.

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Wrong'exploit of secular culture, which he tended to escape the supervision of the Church, After the first signs with the Palatine School of Charlemagne in the ninth century Scotus Erigena, and the Court of Frederick II of Sicily in the thirteenth century, Humanism was the Italian fifteenth century and even more the Renaissance, which came to be a real return of Paganism, with its arrogance, his flesh, its debauchery and its superstitions.

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The Italian of the '400 had Humanism, per pulse of Lorenzo de 'Medici, therefore outside of ecclesiastical academic institutions, his theological soul in the Platonic Academy founded by Marsilio Ficino, who became a priest 50 year old, but he established in the field of theology and mysticism hermetic trend and Platonic. Florentine environment here is therefore foxy flourishing political thought of Machiavelli and the pagan humanism of Giovanni Pico della Mirandola, unnecessarily thwarted by Savonarola, true academic theologian, Although foreign academic institution of the Church, and even persecuted by Pope Alexander VI, eager to dominate sull'appetibile Florence by the Medici.

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With the rise of the Renaissance, the Papacy loses gradually both the theological prestige both morally on European Christianity, so here is the multiplication of lay theologians and philosophers, that increasingly bring into collision with the theology of the Church, namely the scholastic theology, such as in the sixteenth century, materialist sensist Bernardino Telesio and Pomponazzi University of Padua, who denied the immortality of the soul with the claim to refer to Aristotle. In this climate, to complete the desolation of time, as opposed to paganism Renaissance, but unfortunately also to scholastic theology, making all lump everything, as is known, It missed that this becomes the Lutheran Reformation, further blow to scholastic theology, although this time it was, with Luther, a theologian formed in scholastic theology. But then Luther, After a start that seemed to be sincere and promising, made clear the Church to understand that under the cover of apparent fervent faith and trusting in the merciful Christ, He burned on the same impure flame of the proud and self-centered I renaissance.

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The Council of Trent restores badly damaged scholastic theology and sadly maligned Luther, and starts, with a renewed recommendation of Aquinas' doctrine, a new vigorous and fruitful season of scholastic theology, that has its major exponent in Francis Suarez, whose system, as is known, tries to pull Thomas, Scotus and Ockham. This syncretism prepares the advent of Descartes, who, as is known, He was a pupil of the Jesuits.

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CARTESIO ENEMY OF THE THEOLOGY SCHOOL

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But with Descartes, in sec. XVII, the philosophy of the laity It becomes even more arrogant and, advancing the foolish but fascinating claim to have found the first incontrovertible principle of legal certainty and the truth is not in adherence or equating of the intellect to the sensitive entity known through the senses - Thomistics and Aristotelian the essence of the material —, but in an immediate and original - in reality nonexistent - consciousness of thinking. This awareness was therefore obtained from a previous experience of sensible things, but from the self-consciousness [«cogito»], Descartes would like to identify with the consciousness to exist («sum»), with the result that the cogito It comes to identify with sum [Hegel] or the sum It is "place" (sets) from the cogito [Fichte].

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It is clear that this conception of the principle of knowledge, which implies an idealistic conception of the principle of being, It is the total subversion of philosophy and theology school; not only, but it is also the subversion of the bases of reason and Christian faith. Which it is even worse, despite assurances to the contrary Descartes. Although therefore there is talk of a Cartesian school and attempts have been made - for example Malebranche and Leibnitz, until Hegel, and Gioberti, The 800 ontologists, Bontadini and the modernists - to build a theology on the basis of cogito, these attempts have failed or illusory, and for this reason the Church, while on one hand the Index of the works of Descartes in 1663, since then he has done nothing but recommend, until Vatican II and beyond, a scholastic theology based on Aristotelian-Thomistic vision.

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Because of this, it is extremely regrettable that oggi like today the Cartesian idealist influence, through the work of the modernists, without significant interventions of ecclesiastical, It is penetrated in the same academic institutions of the Church, with the consequence of forming priests, bishops and theologians self-styled "progressive", no character and no personality, as by the wind beaten reeds, cowards and opportunists, or ambitious and vainglorious, prone to serve and to seek consensus from the world. Cartesianism is so transcendental idealism to the German origins of the nineteenth century, I still live as this idealism is jointly development of Lutheranism. But it can not be considered true theology school, ie scientific, because it has no basis either in reason nor faith, but it is one that Antonio Livi rightly calls a "dubious religious philosophy"[8].

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But Descartes is also the Enlightenment origins and the Masonic doctrine, powerful today as well in the world. It is also the origin of Husserl's phenomenology. Heidegger comes from Husserl. Severino is an idealist eternalista. How all'occamismo, it is still alive English empiricism and existentialism. Marxism arose from opposition to Hegel. Idealism in turn was and is the inspiration of modernism, of which the Council was able to capture the positive aspects, eliminating the poison, so that the scholastic theology today can make use of these instances purified by the Council.

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IF WE WANT TO KEEP THE DOGMA, WE MUST CONTINUE AND IMPROVE THE THEOLOGY SCHOOL

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Today, in educational institutions themselves, educational and academic of the Church, there is almost nowhere the intention of making scholastic philosophy in continuity, albeit progressed, with that of past centuries, and often it is lost or despises the very concept of scholastic theology, as we have defined it in accordance with the Magisterium of the Church. and believe, with Rahner, that the scholastic theology or "neo-scholasticism", as they call, it ended with the Second Vatican Council: which in reality it is totally false, since, as it is known outside of those who do not know, just that great Council's what, unlike all other, recommended St. Thomas, Prince of Scholastics [9].

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It is to be noted, however, that discipleship Thomist It does not always require absolute uniformity of thought, but it gives space to a certain diversity of opinions. For instance, the concept of the person's livelihood can be approached or essence or existence. In the first case it appears more clearly the element of the immutability of the essence and therefore immutability of the moral law; in the second case, instead, It appears lighter concreteness and existential mutability of each person, so it is easier for the right application of the moral law in concrete cases.

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Starting from the immediate post-council have so began to assert itself, in the schools of the Church, of forms and methods of theology, which, although still obliged to organize legally and technically schools, They are in fact deliberately refuse to stand in continuity, albeit progressive and innovative, with the previous scholastic theology, start with the sad result of bad schools, modernist, seedbeds of heresies, for the absence or falsification of values, the principles and methods of ancient centuries, safe and proven, the previous scholastic theology. In the fifty years since the Council there have been several attempts to renew, to correct, modernize and improve teaching, teaching and the content of theology in the Church institutions, but unfortunately it is mostly initiated and produced a fake renewal, which it is actually decadence and barbarism type modernistic, mostly influenced by Protestantism and German idealism.

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A clear sign of this serious cultural degradation, is almost universal scorn which was held metaphysics, especially in its realistic setting, What is that of St. Thomas, that is the one recommended by the Church. On the fundamentals of metaphysics, which are those most original, spontaneous, evident and incontrovertible of reason, conquer the most crass ignorance, instead of which we are content of the fantastic creations, of fables and mythology. Obviously great is the damage for the understanding of the dogma, that is falsified or emptied of meaning, since it is mostly formulated in metaphysical concepts.

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Beyond dell'orpello structures, of erudition historical and technical services, the scientific level, intellectual, and wisdom is often descended below the medieval one. Heresies prenicene or Protestant, that they thought had been superseded for centuries, You were repeated again, and indeed they are now in vogue, as if the Church in all this time nothing had taught or clarified. Modernism, that seemed to have been defeated by St. Pius X, instead he hatched under the ashes, and he returned into the open worse than before, after the Council, falsely presenting himself as his interpreter. The theological trends, now dominant in ecclesiastical institutions, that today contend for the succession to scholastic theology, I am liberation theology of Schillebeeckx and Rahner's transcendental theology. Both, aside from their own characteristics, repudiate speculative theology and are subject to influences and Protestants Masonic.

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Modern Theology, under the pretext of preaching and evangelization, on the thrust of Luther, followed by Barth and Bultmann, It resolves theology 'kerygmatica», thus reduced or pastoral [Rahner] or praxis of liberation [Schillebeeckx]. Instead, the theology, as a science, or speculative and demonstrative knowledge, systematic deductive ordered a complete set, logically connected, fixed propositions, certain, precise and unchanging, It is repudiated or as impossible or as a medieval residue or as a set of antiquated formulas, abstract, ahistorical and rigid, unable to affect the concrete realities.

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Another feature of modernist theology is its historicism, [Kasper, Küng, Cricket, Strong and Bordoni], dependent on its denial of an immutable truth and supra. Not so much to reduce theology to the history of theology, which would already be a mistake, but it is a serious mistake, concerning the same formal knowledge production: the same to theology is not a reason or infer or prove, but a recount, a recount. The event" [Event] It is replacing the concept and then the dogma. This is not to say that a dogma can not have as a historical fact contained, for example the crucifixion of Christ, But historicism is the very act of knowledge that is an "event"; from that becoming or mutate the same formal object of the act, and then the impossibility of an immutable truth.

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A sort of theological stream recently in the context of moral theology in particular in relation to the wider problem concerning sexual and family ethics, is the so-called queer theology (queer = odd, bizarre), but better known by serious theologians' pornoteologia ", according to an expression coined in the early seventies by Father Cornelio Fabro. It is indeed a trend pseudoteologica obscene and heretical, which replaces the natural law, judged "abstract", "Outdated" and "rigid", with blind obedience to the instinctual drive and subjective sexual pleasure, it 'libido' Freudian, according to which everyone is free to choose the "sexual orientation". It deals with, at the bottom of, a brazen shooting of the old Epicurean pay, always tempting for men fleshly, hypocrite with theological varnishing [poor theology!], where there is nothing divine, but only the pure exaltation of pleasure.

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In front of such barbarism and degradation of theology, under the most vain and specious pretexts and false appearances of "odernità post-conciliar", then we must say very clearly that the Second Vatican Council, whose address in theological studies find a bright orientation and a powerful stress and application encyclical Faith and Reason of St. John Paul II [cf. WHO], to which was followed by the encyclical Light of Faith [cf. WHO] and the recent Apostolic Constitution of Pope Francis The joy of truth [cf. WHO], with its reference to St Thomas Aquinas, authoritatively confirms the relevance and importance of scholastic theology for the formation of the clergy and to deal constructively with the values ​​and errors of modernity.

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Varazze, 17 June 2018

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NOTE

[1] See the commemoration of this event in the Proceedings of the conference sponsored by the Diocese of Perugia in 2003, published in Perugia in 2004, "The Christian philosophy of the century and the Magisterium of Pope Leo XIII".

[2] Cf the monographic number of Two Thomas, The fate ecclesial theology as a science, n.40, gen.-apr., 1/2005; A.Livi, True and false theology. How to distinguish the authentic "science of faith" from an equivocal "religious philosophy", Leonardo da Vinci's publishing house, Rome 2012.

[3] Cf A. Gardeil, The revealed and theology, Editions du Cerf, Paris 1932.

[4] See the recent Apostolic Constitution Pope Francis "Veritatis gaudium" on the Reform of Ecclesiastical Studies.

[5] CF. G. Matthew, SJ, The thesis of the XXIV Santommaso philosophy Aquinas approved by S. Congregation of Studies, Typography of the Pontifical Gregorian University, Rome 1947.

[6] U. Degl'Innocenti, Disagreement with the Capreolo Gaetano about personality, in The problem of the person in the Santommaso thought, Libreria Editrice of the Pontifical Lateran University, Rome 1967, pp.122-154.

[7] It is necessary to arrive at the sec. XX, with the current Schillebeeckx, for Dominicans lack of critical sense and victims of modern prejudices.

[8] True and false theology. How to distinguish the authentic "science of faith" from an equivocal "religious philosophy", Leonardo da Vinci's publishing house, Rome 2012.

[9] CF. Wished for Total, 16 WHO e Education, 10 WHO.

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— Theologica —

PHILOSOPHY AND MARTIN HEIDEGGER Nazism

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In 1933, the year that Hitler came to power, Martin Heidegger became rector of Freiburg University and assumed the role of official philosopher and most authoritative of the National Socialist Party, whose passport he retained without any repentance to 1945, even as early as 1934 he resigned, But not for a withdrawal from the Nazi doctrine, but because he said, Nazism, in fact he had failed to its essence, and for having given up his radicalism "spiritual".

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PDF print format article

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Author
Giovanni Cavalcoli, o.p.

I prepare to deal with this sensitive issue philosophy and theology for our page Theologica, They have often echoed in my mind the words of the late Cardinal Giacomo Biffi, which for years he was my bishop when I lived in Bologna and doing my ministry at the Theological Dominican:

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"We we encounter often in the prophets of nothing, who have nothing to say to man as man, but they say it with great commitment and wealth of means, aggressive announcers of the existential vacuum, which they try to camouflage with the glitter of a purely formal rationality, bearers of a culture of death, attempting to establish themselves as masters of life ' [Exploring design, LDC 1994, p. 308].

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Some words accompanied by the admonition contained in the Book of Wisdom:

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The wicked invoke upon himself death with words and deeds; deeming friend, they consume themselves for it and conclude an alliance with it, because they are worthy to belong [1,16].

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In the large international debate on Martin Heidegger [1889–1976] being from seventy to this part has not been investigated so far and reflected enough on the binding of this philosopher with Nazism. Bond to which Heidegger, as rector of the University of Freiburg, It gave a lot of importance on the theoretical level, talking about a spiritual "national socialism" and praising Adolf Hitler as "the guiding thought".

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This approach helps us to understand on the one hand what were the intellectual roots and basic impulses of Nazism, on the other, makes us better understand the practical consequences of the metaphysics of Heidegger. In particular, considering what are the practical consequences of Heidegger's metaphysics, we will understand why Heidegger had admiration for the Nazi doctrine.

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It will then be necessary to recall briefly the existential ontology principles Heidegger, comparing them with the doctrine and the Nazi program, Hitler summed up in his famous work my fight, which however, beyond the historical-political-national program of socialist-statist orientation, He has experienced a profound spiritual and moral backgrounds, rooted in traditional self-consciousness show that the "Christian nobility of the German nation" had matured for centuries, especially starting from the formidable push given to it by Luther, who had the brilliant idea but diabolical, harbinger of immense popularity among the Germans, which is still going, to conceive a German way of being Christian - so far nothing bad -, but from this he developed the poison of the conflict with the Apostolic Roman, in the stubborn conviction of having rediscovered or found the authentic Gospel - in practice a re-edition of Marcion's heresy - proposing himself and imposing himself as a prophet, Doctor and Christian reformer of the German people, But he was able to conquer only partially, why more, until today, It remained a Catholic part of the population that has kept, often between suffering and humiliation, fidelity to Rome and to the previous Catholic tradition, often wrongly accused by Protestants of little patriotic spirit, when in fact it is the German Catholics to keep up the centuries the Christian honor of this great and noble nation.

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Humiliation suffered like the German Catholics on the occasion of Hitler's rise to power. Indeed, while Catholics, for their loyalty to Rome, They were accused of anti-patriotism, Protestants educated by Hegel, on the basis of Luther, urged to regard the state as the supreme manifestation of God's will, They had no trouble paying the Führer absolute obedience, which, as we know, he came, for many of them, to follow him into a terrible war of aggression in Europe, accompanied by the extermination of the Jewish religion Germans. To this it can be said with certainty that the Hegelian doctrine of the state is one of the theoretical foundations of Nazism.

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Nihilism HOW THE SOUL OF Nazism

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The nihilist tendency of ancient Manichaean-Zoroastrian origin, and it is linked to the existence cyclic conception, present in the pagan world, both West and East, for example in India, with the ancient symbol of the swastika. The return to the starting point cancels all the intermediate motion, although it is true that in antiquity, for example in Plato and in Pseudo-Dionysius, the circle is the symbol of spiritual perfection, reflecting on itself.

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You can not be excluded however, that the coincidence of the end point with the starting point can be understood as the correspondence of the efficient cause with the final cause, which would be a sign of wisdom. But unfortunately, it made the swastika was taken by the Nazis to signify the eternal opposition of life and death, which it is also a principle of esoteric Masonry [no life without death, no death without life].

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Even the ancient dualist and gnostic conceptions of reality They have a nihilistic aspect, as they consider the matter as a non-being and how bad. From this point of view, Pythagoras and Plato are not without a tinge nihilistic.

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Nihilism as a negation of God, enters into Christianity Marcion, with his contempt for the God of the Old Testament and in the history of Christianity occasionally reappears, such as with the thirteenth century Cathars. Pessimism Lutheran towards reason and free will is certainly a nihilistic character.

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German Idealism, which it reduces to be thinking and the object to the subject, certainly it has a nihilistic aspect, in that it denies the external reality or dissolves in the idea, to conclude at the end with atheism, forgetting the fact that it is starting from the things that we know that God exists. But if being is reduced to the ideas of the subject, it is clear that the subject does not come to God, but rather it ends in their own world, God makes of himself and left with absolutely nothing in his hand. It is the sad story of Nietzsche.

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The interesting thing is that the history of nihilism It goes hand in hand with hatred for Jews, because of being biblical enhancement created and uncreated. Indeed one notices that each nichilista is always an anti-Semite, and it is logical, because no people, like that of the ancient Israelites, It has a sense of reality, whether the material created, whether that divine spiritual.

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To define nihilism Nietzschean-Nazi collochiamolo in the bigger picture and appropriate nihilism in general. nihilism, indeed, It has many forms. It, in general, is the tendency to denied being, be it material or spiritual, mundane or divine, be your own or others'.

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nihilism, like every movement of the spirit Practical, It is the practical application of a theory. Let us then first the theoretical basis or gnosiological. It relies on God and human action. The theoretical nihilism is the belief that being there; being is nothing, is worth nothing. Everything is nothing. It is well expressed by the bitter lamentation and dejected of Ecclesiastes: "everything is vanity". This is also the Buddhist nihilism. However, in Qoheleth, the vanity of which he speaks is the vanity of this world. It is always affirmed the existence of God, What it gives meaning to the world he created.

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The Nazi nihilism appears as a power to be, be expanding, be aggressive, and yet it supposes that framework epistemological. However for it that there is no point. There is originally just nothing. Nothingness is the bottom of all things. Everything is appearance. Everything is subjective, there is nothing objective. Metaphysics is illusion. Nothing is intelligible. Of everything you can be doubted. To affirm and deny the same thing. It is also found in the Greek Sophists and the Skeptics.

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Diversa form of nihilism is that Hegelian, for which being is contradicted or canceled by nothing. Being coincides with the non-being. The being can not be without non-being. Being is, and at the same time it is not. everything becomes, everything passes and everything returns.

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Another form is nihilism Leopardi: It is located itself from nothing, all things come from nothing and return to nothing. The more comes from less and less to the back. Everything is absurd, at random, without meaning or reason. There is nothing for which it is worth living. This is a pessimistic nihilism; Instead the Nazis is optimistic. It is a hymn to life, but it ends with the tragic death, It is a "being-towards-death".

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Nihilism theological. For the Nazi God is man's expansion as will to power. God is not in the Nazi as a You who is the ego, but as an original force, intima, profound and fundamental ego. The Nazis did not simply deny the existence of the Christian God creator, but actively suppresses, kills him, cancels, as taught by Nietzsche.

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Note the difference nihilism Hegelian. For him, God is the identity of being and non-being. He is therefore nothing and be at once. The world is not something, but it's nothing. God is everything and nothing. So God does not create, that does not take the world out of nothing. But the world belongs to the essence of God, which it is to be and not be at a time, true and false, good and bad. God negates itself as well as the not-be denies being. God can not exist without the world. As the being is identified with non-being, so God is identified with the world.

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The practical nihilism is a form of contempt or hatred of reality, who appears hateful and bad. Hence the desire or attempt to cancel it as an enemy, to replace it with his own will, with their own ideas or a fictional world invented by us.

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L '' death instinct ', of which Freud speaks, l ' "being-towards-death" [his death] by Heidegger, the rise at the expense of others, the argumentative or quarrelsome, the spirit of contradiction [1], the violence, the spirit of oppression - like the "will to power" [Will to power] by Nietzsche - the will to dominate, the murderous desire, Promethean spirit, the will of God undo, are forms of nihilism. The Nietzschean nihilism and Nazi so has the character of an aggressive nihilism, for which being is evil and must be destroyed. It is the hatred or contempt for reality, to be so for the true and the good. It's destructive will, Will death, to cancel, to destroy, to kill. This is the most severe form, that borders on insanity, as it has happened to Nietzsche, according to its well-known formulas: "The truth is a lie"; "We must trasvalutare all values".

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It is clear that no nihilist seriously believes that being does not exist or is it a dream or is contradictory, because it is such an absurdity, which it is not even thinkable. There is but the Heraclitean-Hegelian reduction being to become. And it is at the bottom of Heidegger's idea of ​​being, except that it tends to nihilism with his belief that being "appear" out of nowhere.

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But also the idea of ​​an absolute becoming You can be expressed in words, but you can not really think. The right idea of ​​becoming is only that of Aristotle, as a passage from potency to act. But here we are always being on the floor and there is no contradiction.

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THE BIRTH AND THE END OF THE TRAGEDY

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The Nazi enterprise was designed and built under the sign of a tragic conception of life and in particular hero, fighting for a hopeless cause, knowing in advance that will be defeated and yet it throws in the war. It is inspired by the Nietzschean conception of life and the superman, whose principles are already present in the work youth The Birth of Tragedy, scholarly work of philologist and expert on Greek literature, where even then it appears Nietzschean theory of the spring of the Apollonian serenity, which represents the rationality, from an original fund of darkness, chaotic and unbridled, the Dionysian, that is the self-understanding of the ego.

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In further production Nietzschean, with Behold the man, It appears the myth of Fate, fate [skill], that will have great importance in Heidegger and Nazism. At the same time processes the famous Nietzsche's superman theory and the will to power, from which man's perspective on the one hand is intended to death, while the other wants to endlessly their own power and self-affirmation, whereby, on one hand likes Fate [love Fati], the other he feels himself as Doom instead of God, he suppresses [death of God] to assert himself. Zarathustra in Thus spake Zarathustra And the superman model, that rises to the heights of truth and thence compassionately among men to teach them to rise to where he came down, waves become aware of their infinite power, that at the same time is running toward death, in an eternal cycle of life-death and death-life.

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My thesis is that the great tragedy of the modern age begins Luther and ends with Hitler. But today the virus capable of throwing us again into this tragedy - the "throwness” [thrownness or "alluvial", as he calls Heidegger] - it is still alive, and is the theology of Rahner, who, for its explicit declaration, in the last years of his life, Heidegger said that was "his only teacher".

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In 1933, the year that Hitler came to power, Heidegger became rector of Freiburg University and assumed the role of official philosopher and most authoritative of the National Socialist Party, whose passport he retained without any repentance to 1945, even as early as 1934 he resigned, But not for a withdrawal from the Nazi doctrine, but because he said, Nazism, in fact he had failed to its essence, and for having given up his radicalism "spiritual".

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The concept that Heidegger He had become the ideal Nazi was taken from Nietzsche, who, although it did arise the spirit from the body, However it presaged and advocated a progeny of lords and masters emerging on the mass of the weak and not lemmings biobased, how it will be later in the racist Nazi, but for the strength of will, for which, as already said Hegel, "The will wills itself».

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Another ingredient of the ideal Nazi It was the idea of ​​humanizing mission, liberating and salvific the German people, as God's chosen people among all peoples to teach the world the true concept of God and the divine freedom.

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Hence the belief descended that it was up to Germany, by divine right, dominion over all peoples: Deutschland üabout Everything, through the war of conquest, on the biblical model of how Israel, divinely, He conquered the promised land driving out from it or taking prisoner the people that was there.

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Hence the Nazi anti-Semitism: considering themselves Germanic people divinely elected, he could not tolerate another chosen people beside him, such as that of the Israelites. The idea was a materialization racist idea of ​​liberating mission-dominatrix, of spiritual. In this sense Heidegger refused to accept such popularization, for which his eyes Nazism leaked so his spiritual elevation.

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LUTHER AND THE MISSION OF THE GERMAN PEOPLE

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Basically the idea was already launched at the time by Luther with his pamphlet To the Christian nobility of the German nation on the improvement of their Christian status [To the Christian Nobility of the German nation on the amendment of the Christian societies]. With Luther, the German people was discovered, against Roma falsifying Pharisee of the Gospel and against the Jews the terrible God of the Old Testament, the true preacher of the Gospel of God's mercy for all, without work and without merit, that the German soldiery Lutheran lay the people of Rome with the sack 1527.

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With this bellicose exaltation and irrational Luther of the German people took revenge, first, against that pagan imperial Rome, which in ancient times had tried to subdue him; then, against the Rome of the Popes, who had exploited and humiliated him.

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Luther, with his inner God, irrational and fatal, It is well placed, with a violent polemic against papal Rome, in the wake of a previous spiritual tradition appeared in the fourteenth century with Meister Eckhart, who, without falling in the excesses of Luther's anti-Roman, but nevertheless undermining the full doctrinal communion with Rome [2], inaugurating a specifically German way of making theology, based on category Gemüth, that is, as a pre-rational and mystical “feeling”. [3]. The term Gemüth is very difficult to translate, because it represents a complex of psychic factors per se distinguished from each other, but that all together are expressed in Gemüth. It could be likened to the Biblical term "heart". It involves refinement of inner eye, of taste and discernment, depth of intuition, moral wisdom, purity of conscience, strength of conviction. But Luther, breaking with Rome, He has misled the German people from its true mission of the civilization and the Church, mission had already made light in previous centuries with his holy, such as San Bonifacio, San Bruno, Saint Hildegard, Santa Gertrude, St. Albert the Great and the Rhenish mystics. Instead Luther exalted his people in a wrong way, injected in him the pride of the virus, who, over the following centuries, due to a shift away from truth and Christian faith, She led him to the madness of Nazism and the catastrophe of World War II.

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There remains so for centuries the belief Germans to be God's chosen people, that goes hand in hand with the conviction of owning their own powerful and revolutionary theology, expression of intuitive genius and German warrior, contrary and higher than the rational and moderate Latin or Greek, considered weak or decaying. And this conviction to be healthy people, strong and elected goes hand in hand through the centuries, up to Nazism and at the same Karl Rahner, with the conviction of the primacy of philosophy and German theology of all other philosophies and theologies of humanity.

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So in the fifteenth century it appears the German Theology, self-incensing of Germany and its theology, by an unknown author, Theology of the dark and the depths of the ineffable mystic momentum, work which Luther oversaw the publication. That, with its tendency immanentist, certainly contributes to the constitution and to the fame of Luther's theology.

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The famous thesis Cusanian from the coincidence of opposites in God it has been exploited by idealists, probably bad interpreting the thought of the good Cusano, to endorse their absurd contradiction of God, the yes and no.

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The German Lutherans noticed than they could use in their favor the cogito Cartesian since its first rising, although it was invented by a Catholic: see for example Leibniz. In fact, the Cartesian ego, beyond its apparent rationality, It goes well with the self Lutheran. Just ask the immediate inner object of self Cartesian God's Word, as did Luther, instead Cartesian innate idea, And that's it. It is true that Luther was essentially a realist of the biblical realism. But his was a interiorista realism, of type Augustine, wary of the experience of sense, so the transition was not difficult to idealism.

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He took this step the Kantian epistemology and since then, up to Nietzsche and Heidegger, the subject or I became master of being, in defiance of Luther, knew that while preserve the Catholic biblical realism, This same St. Thomas Aquinas and William of Ockham, who was master of Luther. In fact, for Aquinas and Ockham, as the Bible teaches, being is not product or ego expansion, but it is created by God.

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In the seventeenth century now appears Jakob Böhme, twisted and paradoxical philosopher of Abyss, unfathomable abyss and cruelly merciful God, origin of heaven and hell, of good of evil. bohemian, brilliant visionary and daring, by overactive imagination, ignorant of scholastic philosophy, but so much the better, It will be considered for excellence from the Tedeschi philosopher teutons, and prepare the idealism of the nineteenth century rise, especially with Fichte, Hegel, Holderlin and Schleiermacher, where Gemüth becomes the Gehfühl, sentiment of the Absolute. The Gemüth It is also present in Kant, He also speaks of the abyss or "abyss of reason" [the precipice of the reason] [4].

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Even the jew Spinoza, although jew, It is co-opted by idealists, especially by Hegel, as "the one from which we must begin to make philosophy". The fact that Spinoza was rightly expelled from the synagogue as wicked after being hit by cherem [from Hebrew boycott, excommunication] It was for the idealists a title in more than glory, confirming them in their anti-Semitism.

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Hegel and Schelling see on Giordano Bruno, Prince occult magical Renaissance, an inspiring and precursor of idealistic pantheism, with particular reference to the opposition of being with non-being, that, according to the Nolan, It would be a magical power source. Hegel draws inspiration from there for his dialectic and the "power of the negative". Bruno, although not German, It is adopted by idealists as a new element to the "German philosophy".

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The Gemüth reappears as the background of consciousness in Husserl, master at a time of Heidegger and Edith Stein. It is paradigmatic for the German culture and the history of European civilization and of the Church, the story of the relationship between these three great figures of German philosophy. Edmund Husserl e la Edith Stein, Jews, Martin Heidegger, anti-Semitic.

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Husserl, early in his philosophical research, provoker was of great expectations in many spirits who long to know the truth, disappointed and dissatisfied relativist historicism, from petty positivism and flat Psychologism era. She also felt the need to return to epistemological realism, spoiled Hegelian idealism. So it was that Husserl launched the popular program: «let's get back to the things themselves!».

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And to implement this program, for which it would be enough to go back to St. Thomas Aquinas, as a few years before Leo XIII she had invited him to do, Husserl conceived a very ambitious plan, which is to actually establish a new science, the "phenomenology", which finally, after the crisis of European Sciences, He would ensure definitely the way to humanity, the principles and contents of «philosophy as science».

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At first Husserl spoke of a wfood show, intuition or experience of being as objective essence, It looks like 'phenomenon', matter of fact, immediate manifestation or revelation and some of the universal truth, spiritual and logical consciousness.

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So far Heidegger and Husserl followed Stein. But later, both the first and the second began to take the distances. Heidegger, sensitive on one side to the issue of the concrete existing subject and the other being the thematic cha appears in Presocratic, He started his existential ontology, while Stein, after Husserl, failing to promises, Descartes wanted to re-evaluate and then embraced the idealism, He discovered the Thomistic realism and welcomed him, much to write an opera metaphysics "Finite Being and eternal being ' [be his finite and eternal] with which brought to light the fact that man, starting from the knowledge of things, in its finitude he is in front of the eternal Being, i.e. God, so it was to refute subjectivism self both Husserl and Heidegger, closed both to the objective reality of being, and then ego encounter with God: Husserl, the fact that for him to be, devoid of its independence from the consciousness, it was reduced to being a mere "correlated" or "phenomenon" of consciousness; Heidegger, because it had to be reduced to finiteness and temporality of the fragile sinner and deadly.

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The comparison between the outcome of Heidgger's existential journey is interesting and that of Stein. This would have died a martyr at Auschwitz in 1942. Heidegger, Instead of the perfect actor who had always been, it was to the end and, because despite the bad impression he had made with Nazism, He keeps talking about him, He heard again, with incredible mystifying skills, gather around him the attention of both atheists and naive believers.

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Like this, after the ignominious end of his revered Führer, He had the nerve to show up in the shameful 1946, with its famous Letter on Humanism, his, the theorist of «being-towards-death», like the lawyer of human dignity, "Shepherd of being ', refusing with sliced ​​chaste virgin outrage the winking and vulgar proposal of his worthy appears Sartre, atheistic existentialist, to join his "existentialism", because he, these Heidegger, was "being philosopher", concluding in the famous phrase: "now only a god can save us", but that really is not the Christian God, but the ”sacred” of Hölderlin and therefore, all over again, the god of the Nazis.

FURTHER EVENTS OF GEMBEATH

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The Gemüth she finds himself in Heidegger and with Nazism. It is certainly close to Gefühl of Scleiermacher and is subtended to Geist Hegelian. Side, in the same Critique of Pure Reason, use this term; but the Italian translator, not knowing how to make it, uses the term "spirit".

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The Gemüth It is also closely connected to 'Experience, as a spiritual or inner experience, in Hegel, Heidegger e Rahner: one with an emotional connotation moral act; while this is an act purely gnoseologic. The recurring motif of the Gemüth And the belief that the conceptual reason is not the primary function and profound epistemological man, but that this primary function lies in-prioricamente, more in depth, previously and pre-categorially in spirit or in the consciousness. For this dark ego likeness unintelligible and-priorico with self-consciousness Cartesian, Descartes, although Catholic, but actually self-centered, find much success in the rise of egocentricity German idealist, until you get to the ego absolute ego Fichte and Nietzsche, He says on the ashes of the God who killed.

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The German theology, in its troubled history, constantly oscillating between two opposing tendencies, among which never finds peace: that gnostic Dio gnostos, cognizable, rational, understandable, and conceptualization, which finds its highest expression in the God-concept Hegel, where the mystery is revealed; and the agnostic of God agnoston, Pagan misteriosofia, incognizable, irrational, unintelligible, Non-conceptualize, absolute and impenetrable mystery.

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This God is in Heidegger [the “sacred”] e in Rahner. It is not the true God, but rather "a" god, or "the" god, which suggests a polytheistic background. Is this the God of Hölderlin, Heidegger and Nazism, not devoid of references to the ancient Germanic mythology.

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German theologians have always It made a huge effort to understand and respond to the analog-participatory notion, which it is the guarantee to access an authentic notion of God, which is biblical, that avoids both Gnosticism polytheistic that agnosticism false mysticism. It is the Pauline notion of God, for which God is knowable, but incomprehensible; He can speak with truth and by analogy, ma, to experience mystique summit, it is better to remain silent.

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The German feels the need of the mystical, Of feel God with him, and is a great desire; he knows that God is in the depths of consciousness, more inward than my innermost, but it lacks policy, of humility and immerse sobriety in these abyssal depths and unsearchable, so you lose recklessly darkness, but nevertheless it claims to prophesy or prophesy, when in fact pronounced with oracular air gibberish, that naive listen avidly and are the subject of endless discussions and interpretations, never get away from a spider hole.

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It 'amazing, but also disgusting, to about, cunning with which Heidegger, after the defeat of the Nazis in which he had played a leading role, without giving any sign of repentance, He managed to rebuild the image, for many years vanished behind the exaltation of Nietzsche, of the profound inquirer of being [5], so as not to disdain to speak of God "Savior of mankind" and of man "shepherd of being" and "being home", except to maintain a friendly contempt for Christian theology, which he haughtily calls "ontotheology", vulgar and coarse, whereas yes, his God was the "divine God". And this would be the one who Rahner called "his one true teacher".

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HEIDEGGER AND Nietzsche

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Nietzsche does not spare criticism of the German people, but always on the assumption it assumes that it is a "race of lords', in which he serves as a superhuman guidance of the new humanity without God, his vate and Führer philosophical, as Hitler will be the political Führer. The ambitions of Heidegger will not be different. Heidegger claimed to have discovered once and for all, after the first flashes of Anassimandro, Heraclitus and Parmenides, the sense or the truth, after that since then, before him, It was the "error history", Christianity included. And in a written note in 1933, refers to Hitler, that, according to him, «has awakened a new reality that puts our thinking on the right track and gives it shock force» [6].

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The first contact with metaphysics Heidegger him in his early essay of 1916 The categories and important teaching of Duns Scotus, where he meets the uniqueness of being Scotistic, as well as the intuitionism and voluntarism of the great Franciscan theologian. These basic orientations will always remain in Heidegger, even when he, in contact with the metaphysical Parmenides and Heraclitus, lose the light of the Catholic faith, in which he was raised, so as to have had the thought, quickly abandoned, to become a Jesuit. He succeeds in fact in his mind the presumption, which from now on will not abandon mostly, typical of idealistic gnosticismo, to have achieved a degree of speculative intelligence greater than that offered by Biblical realism epistemological and Catholic theology.

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The metaphysical interest remains, but they seem to act at the same time the Lutheran influences, like that of the’ "Anguish" [Angst], of alluvial [thrownness], of concern [worry], of guilt [fault], of concentration on the ego as an existential concreteness [To be there].

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The loss of faith however due to Heidegger's absolutization of metaphysics at the expense of theology. Metaphysics no longer leads to God, but it folds in on itself and about man, on To be there. It is the awareness that transcends the body be [the "ontological difference"]; but this "being" [be] is not the ' to be very, It is not One Who Is [Is 3,14].

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For Heidegger, being is not the entity act, but the entity denial. Meeting the thought of Nietzsche, they, in his monumental work 900 pages on Nietzsche, It developed during a decade [1930-1940] in full the rise of Nazism, It comes to conceive of being, its accompanying, as an irrepressible impulse, as absolute will to irrational act of war.

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The truth, on the basis of Nietzsche, adequacy entity is not already, but revelation or appearance of the entity willed by the subject. The truth is not the principle but the effect will. It is not true that exists, but what I want there. The truth coincides with freedom. The same concept reappears in Heidegger, and it is found in Rahner.

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Being, as in Duns Scotus, It is not analog or diversified, but unique. It is autocomprensione. It is not hierarchical, but horizontal. Transcendence is not a climb, but an extension, an exit by itself, a ' "ecstasy". The institution does not conceptualize, but it appears; and precomprende [preamplifierännis] and is experienced. As in Duns Scotus, It is is not connected to the intellect, but at will. not the abstract, but the concrete. No universal, but the individual. The real is the good. From here it will be out Heidegger the idea of ​​truth as freedom, it will reappear on Rahner.

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Being, the sense or the truth per Heidegger, it is possible, be able to do, trend, want, Act, become, finiteness, presence, time, event, vita, freedom, history. The being is not nothing before, but it emerges from nothing. The being is the thought, the experience, the hidden. Even non-being, evil and false come in being. Becoming is better being. I am in the totality [To be there]. The human being is the agent in the world.

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To change, become, change is better than store. Man is a "historical" being. Being is "event" [Event]. The will is always on the move, without fixed destination; establishes the law and decide on good and evil. No law in the situation; but the situation creates the law. Therein lies the freedom. "I want" instead of "you must". Destroy and create. "freedom for nothing in the freely willed necessity of an eternal return" [7]. Thought is rammemorante [souvenir] because thinking is to find the original, what was lost. The future return of the past. There is no progress, but a circularity.

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When everything becomes, nothing becomes. In ethics Heidegger, as in that of Nietzsche, there is no passage or progress from death to life, from least to most, but an eternal, esperante and hopeless conflict between life and death. As in the myth of Prometheus, the god's liver regrows and is increasingly consumed by Raven, or the Sisyphean task, he must always start over after reaching the top.

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amor Fati, according to the Nietzschean perspective. And Plato: "All that is great is in the storm" [8]. Emerging on the other is better than serving others. Violence is a sign of strength. The strong raises no weak, but dominates. Hate is the weapon of victory. The winner is always right. The loser is always wrong. The fact coincides with the right and with good.

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Nazi Germany He became convinced that the German people had from God [God with us] the sacred mission of establishing in Europe, under the guidance of the Führer, by the use of force and a lightning war of conquest [flash war], a new "millennial" political-spiritual revolutionary order [III Reich] «socialist» ["National Socialist"], involving the elimination of the Jewish people, as it was considered the maximum representative of the religion of the transcendent God slave, from which he had originated Christianity.

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Anti-Semitism, before being hatred for the Jewish people, It is hatred for their sacred text, ie the Old Testament, and then for God's transcendent creator and legislator, who punishes sin and requires repair by a sacrifice. As with the heresy of Marcion, the Germans with Luther rejected this God to replace it with the God of Christ. Except that the hostile conception of the Old Testament God turned against the Christian God falsandolo. In fact happened with Luther that, always in the line of Marcion, He claimed to enhance the mercy of the Christian God, remedial works are no longer needed, so that the moral law is relativized and made optional, Christian freedom became a pretext for the license and the life of grace began to be taken in a pantheistic sense, while the human dignity exalted by Christ began to be so inflated, which eventually ended in atheism. The first result was that of Hegel; the second was to Nietzsche.

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National Socialism THE ENTERPRISE

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The Nazis believed of having completed the Lutheran Reformation liberation of consciousness, which through Hegel reaches Nietzsche [9]. Heidegger was the greatest interpreter of this spiritual evolution, why was the philosopher who gave the National Socialist culture of its theoretical basis. The theological basis of Nazism is the Nazi's belief that he has God with him. This belief develops Hegelian idealism pantheistic with the doctrine of the state deities. As for ethics, Nazism assumes the Nietzschean conception of the will to power. Based on Nietzsche, Heidegger to Nazism instead provides the conception of man and his destiny as self-understanding in athematic emotional situation and pre-historical understanding of itself as there, project and decision of its existence the creator and ruler of the world as being-towards-death. Hence the great army of the Nazi invasion of Europe project in order to occupy what Hitler called "living space" of the German people, which she belonged to him by right, so he was allowed to occupy it by force. This program was also my fight.

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To achieve this end Hitler Nietzsche applied the lesson gradually increase aggression without a clear deadline, but in an indefinite and insatiable, up to the limit of his strength, ie until the final collapse. And so indeed it happened. A tragic path toward death through the exercise of will power. Does not it came to conquer a domain in Europe, it was expected and encouraged or welcomed by the European. Yet the principle Nietzsche was just what the "race of lords', exponent of the superman, by fate he had the mission to subjugate the peoples decadent, still enmeshed in bourgeois ideals of democracy and equality, short of '' inauthentic existence ", how to tell Heidegger, if not exactly into the trap of religion, morality and spirituality. So the firm's basic Hitler there was the doctrine of the Nietzschean will to power, Heidegger interpreted as a Nietzsche as the essence of the German man - the "blonde beast", as he called Nietzsche -, destined to rule over the world and jointly as the totality [be] self-designing [design] and "thrown" [thrownness], the "cure" [worry] and in guilt [fault], Emerging from nowhere [Not] and straining toward death.

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As Germany during Nazism was risen to the level of a major world power with its culture, its industry, his technique, its economy, its social organization and its armed forces, as well as with its colonies and the alliance of Italy and Japan, that he had been able to attract to himself, and not lack sympathy for Hitler in various European environments, However the war effort of the conquest of Europe from France, to England, Scandinavia, to Russia, of the Balkans, to North Africa, associated, moreover, the elimination of the Jews, He could not not look at every healthy mind madness. Because of this, must say that, if Heidegger put this enterprise, this can be explained - and it could not be otherwise - than with the principles themselves, fundamentally nihilistic and atheistic its metaphysics, especially of the central phase, that said support for the superomismo atheistic and nihilistic Nietzschean. I believe that the same Nazis, Heidegger and Hitler included, already they knew at the beginning that it would end badly.

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So why undertake it? Here we enter the heart of atheism and nihilistic say SIC et simpliciter of nihilism, Why, as we have seen, Atheism is every nihilism. However, we must remember that the nihilist denies being so good is not absolutely, since, as we have seen, this is impossible. Beyond the flamboyant expressions, they do impress fools ["everything is nothing", "Being is not being", "everything is vanity", etc. ..], the so-called nihilist is actually nothing more than a vulgar and miserable little man desperately clinging to itself, is none other than the son of Adam sinner, well attached to the goods of this world. Certainly it is moved by a deadly and destructive spirit, that is the very essence of sin. In fact, the ideological climate dell'heideggerismo, the nietzschianismo and Nazism are those at the bottom of the tragedy, described by the same Nietzsche, whose words have remained famous'The tragedy begins», signifying that it was about to enter a tragedy. It would be the tragedy of the First and then the Second World War. But the tragedy of the virus is not completely eradicated. It remains dormant in the folds of history even today. And it would not take much to wake it up..

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TRAGEDY CAN START AGAIN

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The thought of Heidegger He was later hired by Rahner, as basic inspiration, during his theological training in the twenties of the twentieth century, during which he eagerly followed the lectures Heidegger. So Rahner, at the end of his life, after trying to make Thomas, in the years 1939-1941, an idealist, precisely he stated openly that Heidegger was the '' only his teacher '.

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And indeed, Rahner although he never specifically mention, it is not difficult to see Heidegger's influence in theology, in metaphysics, in epistemology, anthropology and ethics Rahner. In theology, the unintelligibility and ineffability of the divine mystery of theology Rahner, closely resembles the "nothing" Heidegger, from which it appears to be, nothing that is not simply non-being, but belongs horizon impenetrable and ineffable being hidden.

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In metaphysics, being as self Rahner, caught a priori as transcendental horizon of categorical understanding, It is certainly being Heidegger's self-understanding of man in the world, a-priori condition of the possibility of knowledge and experience of the world. In epistemology pre-understanding [Anticipation] athematic Rahner being corresponds to preamplifierännis by Heidegger. The theming or conceptualization is the later and derivative, of an empirical nature, original essence of self or identity transcendental experience with being, in which being coincides with thinking. In this way God no longer distinguished from the ego and from God, because the one and the other uniquely represent the horizon of, in which the be, albeit it finished as a human being, It coincides with becoming and with the will as a divine being.

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Rahner speaks of God but, as do Heidegger. But we might ask who God is and if it is the true God, Being subsisting, immutable and impassible, knowable “by analogy” [Sap 13,5] e «through what has been made» [RM 1,20], creator of heaven and earth, distinct from the world, that the God of Jesus Christ? It would seem, because the attributes, the way and manner in which God is known stand in stark contrast to the true God. Il Dio in Rahner, man summit, a-thematically, immediately and originally experienced, unintelligible and unmentionable mystery, It is more like Nietzsche's superman to the true God of reason and faith.

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The ethical issue, in Rahner it appears as "spirit world". The man appears to be [To be there] of being, so how historicity and self horizon as the transcendence. As spirit, man is freedom which does not act on the basis of a moral law dictated by a human nature fixed and defined; but the acting subject freely determines his own being destined for death. Human action, per Rahner, It is not governed by objective moral laws, universal and immutable. Since the action is in the concrete and the changeability and variety of circumstances, It is going to every single person, concrete subject, conscientiously decide what to do. The single person, so, according to Rahner, It has a duty, the right and responsibility to add, to his will, changing it, to the ineffective abstractness of the moral law, that element of concreteness, which makes it operational, but for this same changing.

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It may so happen, according to Rahner, that a divine command, for instance, like that of mercy, failing in its abstractness a character of absoluteness, may be replaced, in certain cases, in the name of "freedom", from the practice of violence. Thus Rahner, with a perfectly Nietzschean style, with these disconcerting words, It is actually to justify violence: «The realization of freedom ... is already a restriction of the scope of the freedom of another and of its essence and this inevitably. No one can act freely, without thereby using 'violence' and exerting physical force on the other» [10].

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In fact Rahner even get to talk a "transcendental violence needs', which, 'Condition of possibility of creaturely freedom, it must also be recognized as a natural theologically, willed by God and inherently non-sinful" [11].

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As for the meaning Christian Death, Rahner, who does not believe the immortality of the soul, but he believes that with death the whole man dies, not even conceive of a life after death, but according to him eternal life is the death itself, as "personal self-fulfillment" and as the moment in which man reaches his "fulfillment" and "freedom reaches its own definitiveness" [12]. It's the same idea of ​​Heidegger the human being as "being-towards-death". It is the same Nietzschean and Nazi idea of ​​death as a heroic act of free will in wanting what Destiny wants [skill] which is a command of the Führer.

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The tragedy of the virus therefore they are not dead, but only sleeping. De facto, as noted by Pope Francis, It has already started the third world war, which, moreover, does not destroy the bodies, as the other two, He destroys souls with mortal sin. Not triumphs physical death, but that inner, under the appearance of life. Rages inner tragedy under the guise of peace and normality.

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What we should meditate deeply is how it was possible that a great people like the German people, so rich in human and spiritual qualities, so ancient Christian traditions and civilians, He was able to be seduced and carried away by a crazy madman like Hitler in a criminal enterprise absolutely crazy to want to subject the world to Germany, together with project sacrilegious to suppress the People Messianic and Priests, from which he was born the Savior of mankind.

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That what's this, such ideas, such interests, such impulses, what purposes, what mistakes, such illusions, such pretexts, such bad examples, such bad teachers, which will led him to so much? You should answer these questions, and we will see that viruses that have poisoned is not dead.

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Today it is rumored that Hell God does not exist and does not punish, actually Hell, and the rage of Satan we are experiencing them within the Church. Today that the "primacy of conscience" is proclaimed, we are more than ever tormented by conscience. Today, in full rhetorical dialogistica, We are fiercely closed to those who do not think like us. Today we imagine ourselves to be caressed by a God "compassion" we invented, because we want to have permission to sin without being punished. Never like today souls, which according to Rahner would be all in favor, They were actually so devoid of grace. From what we understand? From ignorance guilty. Never in fact, as today we have had access to so many means and so effective to instruct us in faith. Yet never before has it has come time to deny or to ignore the very foundations of existence, knowledge and life, and they have pullulato many heresies among theologians themselves, bishops and cardinals.

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Germans, who failed to conquer Europe and the world with weapons, they did not abandon the intention to take over the world. But now try to conquer subjecting it to Luther and his followers, until Hegel, Marx, Nietzsche and Heidegger. Rahner is the Trojan horse by which Luther should subjugate the Church and the world to Germany. The obstacle to this is certainly the papacy. Against him now focus all the powers of evil. You notice that the Roman Pontiff today warns shots, sometimes falters, it seems to collapse, He feels the seduction, He is surrounded by children of the Devil. It should rally around him, urge the supervision and help in the tremendous struggle against Satan.

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Varazze, 6 May 2018

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NOTE

[1] K. Löwith in cit, op.ct., p.294.

[2] Cf A.Colombo, op.cit., p.65. A phrase probably exploited.

[3] Cf K.Löwith, As Hegel a Nietzsche. The revolutionary break of the century. Nineteenth, Einaudi Editions, 1993.

[4] spirituality Essays, Pauline Editions 1969, p.308.

[5] Ibid., p.309.

[6] Rahner's passages can be found in mine Karl Rahner. The Second betrayed, Editions Faith&Culture, Verona 2009, pp.134-144.

[7] cf. the Heracliteus polemos pater panton.

[8] See his propositions condemned by Pope John XXII in 1329 (Denz.950-980).

[9] Cf G.Faggin, Meister Eckhart and pre-Protestant German mystic, Brothers Publishers Mouth, Milan 1946, pp 192-194; 208; 296; 298ss.

[10] Critique of pure reason, The third, Bari 1965, p.491.

[11] See her famous Letter on Humanism the 1946.

[12] Cit. the A.Colombo, Bloodhounds. From the wrong side of history, Lindau Editions, Torino 2017, p.65.

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— Theologica —

A STAMP VATICAN JOKER TO SEND AN MISSIVA THE QUESTION OF ECUMENICAL MASS

It is therefore necessary that the Church rejects the false ecumenism, of which we have here traced the contours, and instead of leading the separated brethren to the unit Cattolica, risks turning and grinding Catholic unity around Christ in a messy and chaotic jumble of separated brethren under the "prince of this world"

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Author
Giovanni Cavalcoli, o.p.

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PDF print format article
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Giovanni Cavalcoli, o.p. pleasant uses this stamp to send the letter below … [see in Vatican Post, WHO]

The so-called ecumenical church, which we have been hearing about for some time, it is not clear expression, because it is not always clear whether it refers to a Mass compatible with ecumenism or a facile ritual, syncretistic, confusing and equivocal, thereby disabling same, illicit and wicked, that under the pretext of ecumenism, auspichi hybrid concelebration between Catholics and Lutherans.

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The issue is very delicate, because the Mass is and realizes the summit of ecclesial communion, and the source and summit of the Christian life, to express ourselves with the Vatican Council II. And for this it is necessary that the celebrants, the concelebrants and the faithful who participate are in full communion with the Church, fully accepting the doctrine and the moral and legal discipline of the Catholic Church, something that many non-Catholic Christian brothers, in particular the Lutherans, of which we are concerned here now, They are still far from accepting. Indeed, the Second Vatican Council, in reforming the rite of Holy Mass, It gives it a ecumenical cut: without naturally suppress the sacrificial aspect. Then the Mass new world order It presents certain aspects, absent in the old order, that emphasize and resume the own aspects of the Lord's Supper Luther, as the convivial aspect: today we speak fluently of the "Eucharistic banquet" or the "Eucharistic syntax", as a memorial of the Last Supper.

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Anyway, the understanding ecumenical church in the first of the meaning mentioned above, What it is completely legitimate and may well express just what the Council intended to do with the liturgical reform: close as possible to the new rite in what is valid in the Lutheran Lord's Supper. Indeed, the Council, in reforming the rite of Mass, It gives to it an ecumenical cutting: without naturally suppress the sacrificial aspect. But more than that the Council could not agree to Lutherans, without betraying the essential meaning of the Mass. Now it's up to the Lutherans approach the Catholic Mass, assuming those elements desired by Christ, Luther in his time left, believing to reform, when in fact only deformed.

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The second conception of ecumenical Mass, instead, is that desired by the pro-Lutheran modernists, such as Andrea Grillo, which recently, denying in the Munera magazine that transubstantiation is a dogma [1], It claims that the Catholic and the Lutheran interpretation are two different possible interpretations and legitimate Eucharist, but neither can claim to be the only real condemning the other [see article, WHO], which he made it followed in a second clarification, WHO]. It is the classic method of the modernists, steeped in opportunism and duplicity, that, in the name of pluralism or ofupdating, in reference to a given step or judgment of Scripture, alongside the Catholic interpretation to another heretical, moreover, giving preference to this, while the other is called "outdated".

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The Catholic-Lutheran Press

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This important topic it emerges from Joint statement of the Lutheran World Federation and the Pontifical Council for Promoting Christian Unity at the end of the year the Common Commemoration of the Reformation, the 31 October 2017. In it it is covertly expressed the wish that Catholics and Lutherans can celebrate together the Eucharist, overcoming existing divisions. It states: "With an eye toward the future, we are committed to continue our common journey, led by the Spirit of God, towards the growing unity desired by our Lord Jesus Christ. With the help of God and in a spirit of prayer, we intend to discern our interpretation of Church, Eucharist and Ministry, striving to achieve a substantial consensus in order to overcome the differences that are still a source of division between us ".

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And how to "overcome differences still dividing sources»? The Council's Decree Reintegratio it clearly says: it is necessary that we Catholics, under the guidance of the Pope, father common Christian, with the assistance of the Holy Spirit, we help brothers Lutherans to take away those "obstacles" and "gaps", I'm still hinder full communion with the Catholic Church, so that they "are fully embedded" in it [n.3].

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As for the program to "discern our interpretation of Church, Eucharist and Ministry, striving to achieve a substantial consensus ", in it are touched three points of the utmost importance, concerning the ultimate goal of ecumenism, as it is apparent from'reintegration of unity': that the Church, in her maternal care, by means of his ministers, calling all to submit to the sweet yoke of Christ, can get, with a patient, tireless and wise educational work, stimulating and corrective, assisted by the Holy Spirit and led by the Pope, who calls everyone to the fullness of Christian life, that those brethren who are not yet in full communion with her or have strayed, reach or come back to the fullness of communion, in the common celebration of the Eucharist and fraternal, gradually freeing himself from all obstacles and impediments that hinder the achievement of the noble goal.

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The Church must be able to present to the Lutherans with an attractive face, so that they feel they have enticed to enter into it in that full communion which still they lack, because it achieves better than their ideals evangelical, that while they pursue, and it is free from those problems from which are afflicted. If we Catholics show pliable towards their flaws and almost admired them to, Lutherans will feel of the samples of Christianity, think of being on the side of reason and will refrain dall'accostarsi in Rome.

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Undoubtedly Luther maintains the concept of Church, though at that time (church) prefers to "community" (community). They, at the beginning, when it was still a Catholic, He not aimed at breaking with the Church, but reform it; and some of his idea was too good. It is at the time of rupture with the Roman Pontiff, head of the Church, he fell into a wrong idea of ​​the Church, believing to reform it, so always he thought they had found the true essence of the Church, deformed, according to him, from the papacy, while the real de-trainer was him.

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However, he retained some genuine elements of the Church. Thus the Church was for him the community of the baptized, in which he preaches the Gospel and administer the sacraments. It is the people of God led by Christ and the Holy Spirit. However, the ministers are not priests, but shepherds, employees to the cult and the leader of the community, and theologians-exegetes, masters of Sacred Scripture.

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No apostolic succession and no ecclesiastical hierarchy, so no Papacy. Issues to be addressed, At that time, as mentions Press, It is the essence of ministry, which involves the concept of Church, because the essential difference between the Catholic concept of the Church and the Lutheran, It is precisely the fact that Lutheran ecclesiology lacks the priestly ministry, replaced by a purely functional office teacher, overseer or president Assemblyman, no weirdness; but this is a very serious gap, because there is no concept of a sacrament, missing the Magisterium and lacks the universal government of the Church, ie the papacy.

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The misconception Lutheran sacrament, which rejects the nature of grace channel - ex-works operated ―, but he sees only as a visible sign of this grace, brings with it the defects and misery if not the squalor of the cult and the absence of sanctification and spiritual progress; the absence of teaching carries with it the uncertainty and doctrinal relativism, the ethical and doctrinal disorder, and the lack of apologetics and missionary momentum; the lack of the papacy, principle of moderation, Unit, harmony and plurality and true ecclesial development, It produces a systematic conflict intra-ecclesial, the violence of controversy, the opposite extremes, the mania of change and the intolerance for tradition, the proliferation of sects and dependence on political power.

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But the most profound contrast between the Catholic and the Lutheran ecclesiology It has its source first in the contrast on the concept of the Eucharist, and then in Lutheran denial of the mystery of transubstantiation. Because of this denial the Lutheran Community is reduced to nothing more than a simple disciples of Christ now. Instead, the true Church is supernatural communion of persons, which originates, climax, foundation and raison d'être from the Eucharistic communion and the Eucharistic celebration. ln this sense, the Church is the Mystical Body of Christ. It is significant that Luther is entirely missing the ecclesiology of the Mystical Body.

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The Catholic Mass and the Lutheran Dinner

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For us Catholics, the Mass is not only a memorial, but also sacrifice. This aspect is missing in the Lutheran Dinner, because Luther refused to connect the Dinner with the Sacrifice of the Cross, because it thought that this was sufficient for the remission of sins, without adding human works, which he was believed to be the Mass.

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We Catholics have always responded to the Lutherans that the Mass that Christ has commanded us to celebrate - "do this in memory of Me" -, It does not pretend to add absolutely nothing to the infinite value and more than enough of the sacrifice of the Lord, because it would be really, as Luther believes, absurdity and impiety, but is only a sacramental participation, willed by Christ Himself, its unique divine Sacrifice, which extends and applies the strength and effectiveness in space and time, until the end of time. But unfortunately that ear Lutherans do not feel there.

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However, it is comforting to the common faith of Catholics with Lutherans in this memorial of the Lord's Supper occurs mystically, but really the active presence and comforting the crucified and risen Christ and his Spirit in the community formed by the priestly people, in which the minister who presides at the celebration, after reading and discussion of the Word, which confirms the divine promises and feeds the hope, repeating the words of the Lord, He recognizes together with the community and the active presence of the Spirit communities, of grace, forgiveness and mercy of God for his people in prayer and on the way to the resurrection.

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However, Lutheran denial the memorial of the Supper is also priestly sacrifice, riattualizzante so the bloodless sacrifice of the Cross for the remission of sins and the purchase of eternal life, It is a serious disobedience and exception to the will of Christ, why in the Supper Christ instituted the priesthood just as the power to say Mass, ie Transcendent bread into the body and the wine into blood, precisely to offer them in sacrifice to the Father, in order to compensate for the offense of sin and obtain mercy.

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It is clear then that priesthood, Mass and transubstantiation a sin offering and reconciliation, They are an inseparable plexus and logically related values, for which the refusal or at least insufficient loyalty that Luther has opposite thereto have meant that on these important points he has reformed, but destroyed.

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The interpretation of the words of the Lord

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The fact the Real Presence, it is true that Luther admits, also strongly against the symbolism of Zwingli and Calvin, but it not fully intends to mean that Christ wanted. This presence is in fact not only spiritual, but also substantial and material, because a human body is composed of matter. Now there is the Eucharist real body of the Lord, in substance so. And the bodily substance is material, although certainly not the exact same matter of the body of Jesus in heaven, but it is a way to be the subject.

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This presence among us, mysterious but real, the subject of Christ's Eucharistic Body, It is saved in the dogma of transubstantiation, Why, in the words of consecration, the substance of the bread is changed into the body of the substance of the Lord. Whereby, when we do the Communion, we really "eat his flesh", matter of his real body, combined with the divinity of the Lord. Here it is appropriate to talk, in the words of Pierre Teilhard de Chardin, the "holy matter", material saving, eschatological and immortal, what will be one of our resurrected body. Here then is the saying of St. Augustine: «Blinded thee? Dear you leveler». And Santa Caterina: "" My lips are red of the same blood of Christ ".

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Instead, in "impanation» Lutheran, that is, "Christ in the bread ', or as well as is usually called, "Consustanziazione", ie the substance of the bread along with the substance of Christ's body, You do not see how it can save the sense of the term neutral "this" [hoc, tuto] for "this is my body", which clearly indicates one substance, or transubstantiation in progress, the time in which it is taking place, ie the transition from the substance of the bread to the substance of the body. At the end of the process transustanziatorio, the altar there is no more bread, but there is one body of Jesus. If it were true instead the thesis of Luther, Jesus would have to say: "I'm coming into this bread".

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To say that Christ is in the bread, albeit with his grace in celebrating community, says nothing special, but simply sets out the principle of natural theology that God is in all things and in all souls in grace, although not involved in the Supper or Mass. To say that it is a special presence in the bread in the wine is still not enough, as we have seen, to explain the words of the Lord.

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Of course, after the consecration we continue to see or to feel physically sensitive aspects of the bread and wine, those who are called in philosophy damn it and liturgy are called species. But we know by faith in Christ's words that, after the consecration, what appears bread, It is not bread. It's not that, properly, the senses are deceived: they see objectively true damn it.

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It is our reason that, used to know that under the accidents of bread is the bread, alone, if it was not informed by faith, It would never imagine that it can happen that the accidents exist without their substance, metaphysically though it is not impossible, because among them there is a real distinction and thus separability, so in this case, by itself, although substance and accidents make up a single thing, one can exist without the other, although they still need an ontological support, replacing their natural substance, and in the case of the Eucharist, God Himself, That being miraculously supports the Eucharistic species, until their corruption, when Christ's presence is less and returns the substance, but once this corrupt, some bread.

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Another interpretation of the words of Christ, which perhaps it could be traced Lutheran, But this absurd time, is the following: "I am the bread". In reality, We can not preach a substance to another substance. I can not say: "Paul is Peter", no. Paul is Paul and Peter is Peter. The substance or the person can not be preached, but it is only one subject.

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The thesis Manuel Belli and Father Timothy Radcliffe

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We discuss now a recent interpretation of the Eucharist proposed by Manuel Belli, the guest 17 Last January in the journal by Andrea Grillo gifts. Belli summarizes his remarks into three themes: the eucharist connection with the embodiment, the one with the meal and the one with sexuality [see article, WHO].

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In the first consideration Belli supports the view that after the consecration the bread is no longer bread, but the body of the Lord, He thought it would be a "semi-magic". Instead, According to him, as Calvino, the bread remains bread, and it becomes only a "symbol" of the Lord's Body. Vice versa, It must say firmly that the believer's assume that after the consecration the bread is no longer bread, but the body of the Lord, It is not "magical thinking", but it is the substance of the Eucharistic faith.

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considerations semi-magical They would be supposed from what Belli is to say to the believer. Says Belli:

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"The Catholic tradition uses the" transubstantiation "to express the notion that the bread and wine are no longer such, but they have become the body and blood of the Lord. But we would like to stick to a level of observation: it is not difficult wrecked in semi-magical considerations: "The priest says this is my body; I do not see no body and no touch but only the bread and wine; let us take it for good!».

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I note that here confuses Belli first of all the believer col unbeliever. Here he probably believed to express the consideration of the believer. In reality it is what sees the non-believer. In fact, the believer says: I see the accidents of bread and wine, but I do not see the substance, because I know that in those accidents there is the body of the substance and the blood of the Lord.

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Secondly Belli, in addition to denying Here the mystery of transubstantiation, confuses wickedly and profanely the miraculous operation produced by the words of the consecration with a magical operation, demonstrating a horrible confusion between the divine action of transubstantiation and the magical operation, which it is a miracle - this second - which is the case with the Demon competition. Indeed, which it consists in the miracle of transubstantiation? In fact that God, in order to nourish the souls of grace food, He does exist the accidents of bread and wine without their substance, something quite superior to the natural law, he wants that accidents are always soggettati in their substance. Vice versa, the magical operation, which in itself is a mortal sin of superstition, consists in the fact that the wizard, by means of an implicit or explicit pact with the Devil, It operates prodigious effects, but in the natural accounts, using secret laws of nature, in order to damage the next. If true the Eucharistic consecration what it says Belli, Mass would not be true Mass, but satanic ritual.

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Is not it, says Belli that, before or after the consecration, "Senses see only bread and wine" ". It is not so. Not the senses, but the intellect sees and understands the substance of things; the senses feel only the accidents of bread and wine. It is true that if the senses warn me of the bread and wine accidents, Normally I expect my intellect will grasp the substance. But in the case of the Eucharist, I know by faith believing that these accidents do not hide their substance, but the substance of the body and blood of the Lord. Unlike the case of the non-believer. He only has the natural power of knowing (senses and intellect), but it lacks the light of faith. Because of this, they, looking at the consecrated Host, It is not able to know how to see only the accidents of bread, but he thinks he sees also the substance of the bread, namely the bread itself, because it lacks faith, he would know that instead under those accidents there is the body of the Lord. Believing, therefore, that after the consecration of the bread remains bread, denotes a substantial lack of faith in the Eucharist. For Belli, instead, the consecrated bread is nothing but bread, But you remember, track, relic and a symbol of the Lord's Body. According to him the Eucharist secret lies not in believing that under the species of bread is the body of the Lord, thought, this, it would be magic, but in seeing that bread remains bread, the symbol of the Lord's Body. In fact, says:

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"In this perspective, the celebration of Mass is not only a kind of inexplicable magic that is present the body of divinity. It all depends on how you look at that bread. It is all that we have the body of Jesus, and not cheap. Only an empty intellectualism would think that a symbol is actually just a series B. We live by symbols. And the body of Jesus is nothing more than a good bread broken. And the body of Jesus is nothing more than a good bread broken ".

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Second Belli offers the Eucharist as a "meal". Unfortunately Belli on the wrong foot, ie with a false or at least insufficient definition of the Mass: "The Mass is a ritualized meal. A Mass first of all you eat ". Absolutely not. A first Mass the celebrant, in union with the people, Dio Padre offre, in the Holy Spirit, the divine sacrifice of the body and blood of the Lord for the forgiveness of sins.

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The Mass certainly ends, if we are worthy, and if we are ready, with the Holy Eucharistic Communion with Christ and with the Church, that is granted thanks to the sacrifice of Christ on the altar reactivated by the celebrant. The Mass is therefore not only "eat", but is first and foremost offer, to listen, obtained, supplicating, ask and give forgiveness, praise, glorifying, to worship, contemplate, be silent, to thank. The eating and the shouting leave them to the taverns and Hermes Ronchi [see our previous articles, WHO, WHO].

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The holy Mass, it may be compared to a feast, It is certainly ritual memory Last Supper, It must never be approved in all respects, SIC et simpliciter, this memory. It's this one, the heresy of Luther, We remember that it is not a "precious diversity", as we have heard repeatedly call recently, but it is a serious heresy. For this is completely incongruous, however enticing, The lecture made by liturgists dishonest, who observed that he would not make sense to sit at the table at a banquet without eating, as if to suggest that it would be pointless to go to Mass without receiving communion. The obsessive insistence with which some claim at any cost that Communion is granted to divorced and remarried, It depends on this concept fetishistic Communion. But that's the point: that the Mass is not primarily a feast, but a religious sacrifice and worship. The essentials of the Mass is clearly indicated by the following recommendations of Saint Peter in his First Letter. Addressing the faithful, for he says:

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"Turn to Him, living stone, rejected by men, but chosen and precious to God, Ye also, as lively stones,, for the construction of a spiritual building, to offer up spiritual sacrifices acceptable to God, through Jesus Christ " (The Pt 2, 4-5].

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It is true, however, as it adds Belli:

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"When we take food or when we do not take, We are in one way or another telling us, of our lives, meaning that we see or we can scarcely see. A Mass will not eat much, but what you eat should have a nourishing. What we give the power to satiate our existence? Sit at the table of the Eucharist requires you to answer honestly the question about what we are really looking for in our existence ".

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The location, shape and arrangement of the altar of the Mass new world order reflects a biblical wise criterion, for which the call to sacrifice happily is synthesized with the image of a banquet. It's not just the altar only altar the old order, but neither is the board of tavern of certain liturgists sbracati, eager to be admitted to the famous Price Lutheran. But nevertheless Belli loses again share with scams dialectical following:

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"In the Middle Ages they were codified the fundamental precepts of the Church, including the go to Mass at least on Sundays. The risk is that in the story have become 'it takes' to say he has faith, even something to offer to God. The reversal would be consumed: by the invitation to sit at the table where God offers, the Eucharist would become what we owe to God '.

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First, it is false that the Mass Sunday festive, Memory of the Resurrection of the Lord, It was established in the Middle Ages, while it has been reported since the Acts of the Apostles [At 2,42; 20,7], by Barnabas and Saint Ignatius of Antioch in the second century. In second place, Mass is exactly, pace of Luther, "something to offer to God", and none other than Christ Himself to the Father, immolated on the cross for the priest's hands, while Paul invites the faithful to join the offering of the priest:

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"I urge you, siblings, by the mercies of God, to offer your bodies as a living sacrifice, holy and pleasing to God; which it is your spiritual worship " [RM 12,1].

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Moreover divine worship must be voluntary yes and possibly attractive, pleasant and joyful; in this beautiful liturgy and sacred art play an important role; but remember that - and we are always there - not so much to join a good meal among cronies, but rather to fulfill a strict duty of justice - have cost the blood of Christ – to the Father, to repair our faults and to compensate in Christ for the offense of sin, sdebitarci for our sins and then to unite, to this end, the atoning sacrifice on the cross.

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The certain joy befitting the celebration of the Eucharist. God does not want the musoni, but appreciates a cheerful giver [cf. II Cor 9,7]. However, remember that if the Holy Mass is the memory of the Resurrection of Christ and pledge of our, more root is memory and participation of the Cross, that leads to the Resurrection. Through the cross to the light. Instead, a thought of useful and interesting Belli is as follows:

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"The body of Christ what to do with my desire? What I want to happen when I sit down at the table of the Eucharist? If we want to meet God, then this table will have a satiating power. If we want without him, and we are satisfied with a good sermon fun, rather than an emotionally involving singing or a particularly extravagant gesture, sooner or later we will participate Eucharist hungry, and it will be a practice that does not tell us much. It should be a little 'mystics in order to live the Eucharist ".

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In the end, the Eucharist as "eros", and here there are further doubts. The term eros to designate the Eucharistic mystique is totally unhappy, misleading and unsuitable, because it corresponds to a concept charged love understood as unrestrained sexual craving, a term that does not even exist in Scripture, so l 'eros repugnant sacred author, but to which eros It corresponds Testament yadàd, hafesh, and in the New Testament "lust" [epithymia: GC 1,14; Pt II 1,4; The Gv 2,16; RM 7,7]. The healthy concept of love instead, goodwill, it is expressed, in Ancient Testament with Ahab, ahabhah, raham and in the New Testament the term agàpe O filia. Of course the Bible has nothing against sexual love in himself, what a fact they are blessed in marriage. However it is realistically aware that the fallen nature stimulates the sexual instinct to sin.

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Sexual love, In the Song of Songs rises to various mystical meanings: the union of Israel with their God, the union of the Church or the Virgin or of the soul with Christ. Clear, instead, citing the words of the Father Timothy Radcliffe, sexual union would like to find a symbolic function also to signify the mystical value of the Eucharist. Belli pressed then to quote the words of consecration of Radcliffe: "Take, this is my body ", Review and:

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"It is a phrase, that no difficulty could be contextualized in what a man says to his wife, or vice versa. Write T. Radcliffe: "I would like to mention the Last Supper and sexuality. It may seem a bit 'strange, But think for a moment. The Last Supper, the central words were: “This is my body, offered for you ". The Eucharist, like sex, It is centered on the gift of the body. Have you ever noticed that the first letter of Paul to the Corinthians moves between two themes, sexuality and the Eucharist? This is so because Paul knows that we need to understand one o'clock in the light of the other. We understand the Eucharist in the light of sexuality and sexuality in the light of the Eucharist ' ".

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Continue Belli commenting Radcliffe:

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"So there is an erotic component of the Eucharist which should not be overlooked. Between two lovers there is a body of code that exceeds the word order. Donating body means trusting the other person who can rely on a fidelity that words are not always able to express. There are times and moments where even the words could be a source of misunderstanding: the mutual gift of the body expresses that the other is for me beyond the understanding now that I could have from a verbal or intellectually ".

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It should be noted very clearly some things. Before: It is not true, as would have us believe Radcliffe, Saint Paul in the First Letter to the Corinthians connects the Eucharist with sexual love. In this letter the Apostle speaks of marriage but [cf. c.7] and the Eucharist [cf. 11, 23-29], but separately and together with many other topics, such as Christian wisdom, [cf. cc.1-2]; the function of the preacher [cf. cc.3-4]; a case of incest [cf. c.5]; the appeal to the pagan courts [cf. c.6]; virginity [cf. c.7], the problem of idolotiti [cf. cc.8-9]; lessons from the history of Israel [cf. c.10]; women's clothing, [cf. c.11]; gifts of the Spirit [cf. cc.12-14]; the resurrection [cf. c.15].

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The Radcliffe builds his mystical Eucharist on a false foundation. Secondly, it must be said that the approach that he makes between the Eucharist and sexual union is totally foreign to Scripture and the Magisterium of the Church. Thirdly, It is a forced juxtaposition, unseemly and sacrilegious, because the gift that Christ makes of his body in the Mass It has absolutely nothing to do with the mutual gift of self that occurs in the conjugal union - as it would like to support Radcliffe -, because Christ in the Eucharist is not given in this way, but only come food.

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The aberrant speeches by Andrea Grillo.

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On this delicate issue, during these last two months, Andrea Grillo has intervened three times in the European Cultural Magazine, with misleading speeches, that hide the attempt to relativize the dogma of the real presence of Christ on the altar, after the consecration of bread and wine. This unfair and devious operation clearly betrays the project wicked, carried out by some supporters of so-called inauspicious ecumenical church, to create an unholy mess of Catholicism and Lutheranism, that Rome will never accept. Indeed, Grillo would give us to drink that what happens on the altar after the consecration of bread and wine, It is simply an indeterminate or undefined Real presence, without further explanation or clarification. So we do not know in what sense this Real presence and who or what it is Real presence. And Grillo is vague on purpose - not very good gimmick -, because he knows very well that, if clarify, would discover the cards and appear in full light the trap in which he would have us fall.

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We explain therefore its proceedings. First of all, they, with incredible effrontery, against the explicit teaching of the Council of Trent [cf. Denz. 1642], It denies that the doctrine of transubstantiation is a dogma. He says this in his article real presence and transubstantiation: conjectures and clarifications, released 17 last December in his blog European Cultural Magazine. [cf. WHO]. In fact, says: «Transubstantiatio is not a dogma, and as an explanation has its limits. For example contradicts the metaphysical ". This statement of mine, in its brevity, It does not in any way deny that the Eucharist realizes the presence of the Lord in his Church, but only he wants to distinguish dogma fidei - ie the affirmation of the real presence - from his explanation in terms of transubstantiatio.

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At this distinction leads to a long debate that especially in German theology - especially in J. Auer - it made it possible to accurately distinguish between "object of faith" and "theoretical justification of that object". At this same conclusion reached, among others, Also Giuseppe Colombo [cf. sacramental theology, Milan, Glossa, 1997], when he said that transubstantiation "is considered […] not a distinct truth from the real presence, in the sense of itself as a proper object and separate the Catholic faith; but simply as a possible explanation, but in any case not necessary, of the real presence ".

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The Grillo error in all this sophistic argument It is to consider the dogma of transubstantiation like a simple, relative, possible and not mandatory "explanation of the real presence" without specifying what, whereas in reality, according to the dogma of the Council of Trent, transubstantiation is a miraculous, by virtue of which it takes the real presence, which it is not a vague and unspecified "real presence", as if it were an absolute self-enclosed, nor is the presence of Christ as such, but it is real and substantial presence of his body and blood under the species of bread and wine, though undoubtedly, to coincide, we also have the presence of his soul and his divinity.

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To obtain a certain presence of Christ among us, there is no need of the Mass, just call on his name. But it is not his presence real, their Holy Mass, for which Christ is simply not present with his grace, in a spiritual and invisible manner, but it's really here and now on the altar under the species visible Bread and Wine, though his glorious body transcends space and time and we see the Lord not with the eyes of the body, but with those of faith.

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The Real Presence, therefore, It is certainly the object of faith. But it is not primarily or exclusively the dogma content to believe, transubstantiation as if they stay out, almost optional with explanation and theological interpretation of the Real Presence, as if you could also choose another - apparent reference to "impanation" Luther -, while the real presence would be the only thing the subject of dogma. Not at all. The dogma to believe instead is that at the moment of the consecration takes place transubstantiation, which is the cause of God's real presence and not at all a simple and relative, human or metaphysical explanation of the real presence.

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To about, We have to do Grillo another note grave: to deny, as he does, that the dogma of transubstantiation put into play metaphysics, It is simply foolish and denotes Grillo - who also is a person of undoubted intelligence and culture -, a frightening ignorance of metaphysical [2], since it is known from the time of Aristotle that the analog concepts of substance and accident are precisely fundamental concepts of metaphysics, known to the rest of the simple natural reason, on which the Church relies on the definition of the dogma of transubstantiation.

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Very out of tune, Furthermore, and utterly foolish are the words with which Andrea Grillo, in a previous article, under the pretext of "broaden" the meaning of transubstantiation to its effects and its ritual context, orante, liturgical and ecclesial, instead it ends up support for enhancing those aspects, to put aside the consideration of transubstantiation, too "intellectual", when in fact the opposite is true throughout, being such devoted and affectionate regard their intellectual and inexhaustible source of existential faith of personal communion with Christ and the Church, Bread of eternal life and pledge of future life.

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The Grillo fact makes the following argument, a more obscene other:

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1. The concentration on the "substantial presence under the species' has profoundly distracted by other forms of presence of the Lord, in the Word, in prayer, in the assembly [cf.. SC 7];
2. The "substantial presence under the species' reduced the weight of the" ecclesial presence "of Christ's body, which remains the primary effect of the Eucharist;
3. The attention to the "substance" has led to a practice of the accidents that oscillates between indifference and ritualism, risking to lose the symbolic logic of ritual sequences;

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We add these other indecencies, with their rebuttal, from the article The bell at the consecration and transubstantiation the 6 last November, always in European Cultural Magazine.[see article, WHO].

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1. A substantial part of the last century theological doctrine realized that the "theology of transubstantiation", while preserving with great precision the "content" of the faith in a polemical context, He fails to safeguard the "form" and determines a progressive divorce between form and content, causing negative repercussions on the level of content strictly.

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I answer. The "form" of the Mass rite, for Grillo, It would be the set of parts of the rite as a liturgical assembly in prayer, while the consecration would be "matter" or "content" of the Mass. Now, the opposite is true: is the consecration to be the form and the original center and creator of the Mass, the culmination and the summit of the celebration of the rite, although it is true that the celebration is in turn aimed to offer the holy sacrifice to the Father in Christ and in the Holy Spirit and to build community and ecclesial communion. The human material of the rite, which is formed, vivified, built, sanctified and spiritually and eucharistically shaped by consecration, is the same community of the faithful from celebrating.

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2. The transformation of the Eucharistic rite replaced with "formula on the matter" - that is to say the words of consecration of bread and wine - the sequence 'prex / ritus "which consists of" anaphora Eucharist / Communion rite ". In this way, the centrality of the wide dynamic between prayer / sacrifice / communion has been replaced by the close relationship between the words of consecration and matter Eucharistic.

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I answer. The traditionally given primacy of the moment of the consecration throughout the whole ritual, It has not "transformed" original nonexistent primacy - in the words of Grillo - the whole ritual ["shape"] the moment of the consecration ["matter"], but precisely it represents the centrality of the propulsive moment of transubstantiation, from which they radiate profluiscono abundant and healthy water, that flow from the altar and fertilizing, with their grace, the surrounding land [cf. This 47, 1-12], ie the community of the celebrant and the participant.

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3. This transformation was marked by controversy over the Mass as "sacrifice / communion": having clearly separated the sacrificial dimension from that of communion - in response to the clear separation of the Lutheran communion sacrifice - we created the theoretical foundations for this isolation of the "consecration" not only from the "Eucharistic Prayer", but also by the "rite of communion".

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I answer. The church, the Council of Trent and Vatican II has not "clearly separated", but closely linked to "the sacrificial dimension" with that of "communion", since transubstantiation, operated dl celebrant in persona Christi in the words of the Eucharistic consecration, has precisely as its own and immediate effect, to prepare the heavenly gift - Blessed Sacrament - to offer to the Father for the forgiveness of sins and the food of eternal life for the celebrant and the faithful.

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It is true the other way. It is from the believer concentration, devoted and adoring of the mind and heart of the individual and the community in this most sacred mystery, gushing "other forms of presence of the Lord, in the Word, in prayer, in assembly "and is the fruition want in Holy Communion, you want in the Eucharistic, It comes the ecclesial presence of Christ's body, bloom higher feelings and suffering Christians, and the mind receives light and celestial energies, to make big business of charity, while the Eucharistic accidents, touching the mystical elements of the event, arouse the symbolic logic of ritual sequences.

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It must be said, however,, vero ad onor, that the conclusion of Grillo, After the nonsense about transubstantiation, It is surprisingly voluntary; which, on one hand we are glad, the other leaves us greatly perplexed about his ability to reason coherently, since he would have to put in mutual exclusion, and not join two theses that to each other punches; all the while reiterating what cricket is still endowed with brilliant intelligence. He saith:

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«To conclude: Transubstantiation is a term that historically has had the function of "safeguarding a" contained in the polemical context. This function must today be conjugated with a different instance, which is to retrieve the "most appropriate forms and rich" of that content. For this recovery the notion of transubstantiation appears not only as an ancient wealth, but also as a new poverty ".

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A final consideration of a pastoral nature. Undoubtedly, you may wonder what sense can have Holy Communion to children, introduced by St. Pius X, considering the need to use, to explain the mystery, a word so unusual as transubstantiation and categories so abstract and philosophical, like that of substance e accident and things like, What they can understand of transubstantiation, though here fell even Luther, who also did not lack faith, intelligence and biblical culture. Well I will not dwell here on pedagogical indications, known to all of the children catechists. I'm just saying - and this should be obvious - it is not absolutely necessary to use or teach in any case, and with all the technical term with its metaphysical explanation. To understand this, enough to remember that the term was coined only in the Middle Ages and there was no need of that term, because even the Apostles at the Last Supper and the Church of the following centuries many had understood very well what, in that solemn occasion, Jesus had done and what to the Lord's command, the Apostles had the power to do. There are therefore suitable words and concepts to induced and simple minds, to let them understand, according to their intellectual capacity, thereby it is meant by the technical term. It would be enough, for example, say that after the consecration, those that were bread and wine, They are no longer bread and wine: these seem, but they are actually Jesus. What is essential is to understand and believe that the child it feeds the body of the Lord.

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From all these considerations the conclusion is clear that acting together with brothers Lutherans in the Eucharistic celebration, as it seems to want an ecumenism senseless and blasphemous, of the canonical formulas identical, but giving them different meanings, false or opposing or without the word or concept to reality corresponds with or without the spiritual power necessary in everyone the concelebrants to give saving efficacy to the formulas, or without everyone orthodox believe what they say, it was not ecumenical agreement, would Eucharistic communion, it would not be saving experience, It would liturgy and divine worship, but attack the Eucharist, contravention of the will of Christ, offense to the Church's Tradition, gibberish, empty recitation, fiction, lie, misunderstanding, mistaken, impiety, sacrilege, profanation, tomfoolery, mutual teasing, horrible deceit between the most sacred and sublime moment of fraternal communion with God, perhaps with the gall to invoke the Holy Spirit. But then there is quite a risk that intervenes another spirit, contrary, wicked and deadly. You do not have the latter's name.

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The mystery of transubstantiation, Source of Catholic piety

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Messe aside these follies sacrilegious, Now we do a serious talk on the devout and loving gaze of faith, we must have, the mystery of transubstantiation, to which we want to invite the brothers Lutherans, It is the source and guarantee of abundant fruit in order appreciation of the mystery of ecclesial communion, as the summit and source of all personal and communal Christian life, main source of Christian piety, forming the minds and hearts of the Saints [3], as a sweet refreshment of their soul, driving them to a continuous spiritual progress and the greatest feats of charity.

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The transubstantiation it is also the reason why the Church preserves the sacred species in the tabernacle for adoration. Indeed, this, until it becomes corrupt, They contain in themselves the Lord's body. Vice versa, the insufficiency of the Lutheran conception of the real presence is evidenced by the refusal of Eucharistic Lutheran, because according to Luther, the ritual of the Last Supper is a simple banquet, in which it makes sense to consume the entire meal. It's obvious, At that time, for Luther, given that the actual presence is the impanation, ie the presence of Christ in the bread to be eaten, ceased Dinner, It would not make sense to keep the bread, from which the rest of Christ has departed, having been present only in the Supper.

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Because of this, Eucharist in the Catholic view, transubstantiation, involving the permanence of the Lord's presence under the Eucharistic species in the hosts eventually advanced after Mass, is another issue that Luther, under those conditions, do not place it, and the question of the place, ie the tabernacle, in which it retains the Blessed Sacrament.

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Even in such a case one can express this fact or with a learned formulation or popular form. In popular language it can certainly say that Jesus is in the tabernacle, and it is the same Jesus who is now in heaven. Instead, if we want to express ourselves in order to respond to those who eventually were to ask how is it possible that Jesus in the tabernacle, if it is true that the body of Christ, besides being in itself in heaven, It is found in all the tabernacles of the world. Then, It should be noted that properly, in the tabernacle, there are only the sacred species of body. But the Eucharistic body of Christ is not contained in one place, because then it might not be in all places on earth. However, because under the species it is no body, for which the species and the presence of the substance to fashion body combine to form the consecrated host contained in pisside the tabernacle, in scholarly form one must say that in the ciborium there are only species as placed, while the body It is not placed. Instead, in popular form it can simply say that Jesus is in the tabernacle [4].

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An ecumenism wandering in the fog

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One thing that arouses amazement is the conduct of ecumenical activities of the Pontifical Council for Promoting Christian Unity since its founding in the immediate post-council today. In fact, it pursues an opportunist line and inconclusive, which contrasts clearly with that indicated by wise and precise 'Reintegratio. The responsibility of this bad run is certainly the Cardinal Walter Kasper, theologian influenced by Hegelian historicism, who for many years he was head of pontifical that organism. But even now that the management is given a few years to Cardinal Kurt Koch, things do not change. my di that it is? It is obstinate and inconclusive, even harmful to persist in a number of mistakes and violations of the directives'reintegration of unity'. Let's make a list:

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1. replacement of the paradigm "separation from the Church" with the paradigm "mutual separation". The birth of Lutheranism was not a mutual separation between the Church and Luther: Luther has separated from the church, but the Church has separated from Luther, and said this must be remembered that the true Church of Christ a, are not multiple ;
2. Attention exclusively to charity and provision of the problem of truth. Instead the ecumenical problem is basically a problem of truth. Luther himself was opposed to the Roman Pontiff not so much for reasons of moral reform, but rather because he thought he had rediscovered Rome against the truth of the Gospel;
3. Failure to distinguish between full and imperfect communion communion. The Lutherans have to go from an imperfect communion with perfect communion;
4. Silence on the need for Protestants remove barriers to full communion with the Church. But this is one of the essential tasks of ecumenism;
5. Replacing the 'reunification' category, as if the Church a was divided - the image of the broken vase - the category of the way of Protestants towards Catholic unity according to the paradigm of the parable of the prodigal son;
6. Marginalization of the following statement Reintegratio: "Only through the Catholic Church of Christ, which it is the universal help toward salvation, you can get all the fullness of the means of salvation. In fact the only Apostles with Peter as its head we believe that the Lord has entrusted everyone the assets of the New Covenant, to form the one Body of Christ on earth, which should be fully incorporated who have in some way belong to the people of God " [cf. n. 3].
7. Because it is silent about the superiority of Catholicism to Lutheranism and on Luther's errors, Catholic faith and Lutheran faith are considered by many to be two different ways, mutually complementary and at the same level, equally legitimate, to conceive the Christian faith;
8. speaking generically of "divisions" is not enough. It should be specified what these divisions, if you actually want to remedy them. The always remain vague and never lay their cards on the table, is useless. We must not tire of reminding the brothers Lutherans, albeit in a more reasoned way, charitable and evangelical, As the church is doing for five hundred years, what are the errors that they must abandon, without losing hope of convincing them. In the words of St. Thomas Aquinas, "The truth is invincible '. Sooner or later triumphs. According to St. Paul, Jews welcome Jesus as the Messiah at the end of the world.

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For this relativism or surf vague or fish in troubled waters, Today many parts no longer speak of faith, but of "faiths". There is not one fides, but more faiths, as if it were of different opinions, none of which can claim to truth and certainty, excluding the false. Everyone cultivates his backyard. What the Catholic "false" appears in the Lutheran, is simply a "different" and vice versa. In this way the Catholic, feeling entitled to choose between Catholicism and Lutheranism, It can be pushed to opt for this, having an ethics easier and permissive, with the assured salvation and sin always forgiven, while the Lutheran, not feeling corrected by the Catholic, It is brought to remain in their own errors.

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Then there is the Catholic who defends openly the heresies of Luther, continuing to be considered and to be considered a Catholic and indeed advanced, progressive e reconcile. The conversions to Catholicism Lutherans have become rare, and certain priests or bishops unwise even go so far as to advise against. Other Catholics advanced or if we prefer grown ups, They assure us that recent studies have found that the condemnations of Luther uttered by the Council of Trent are no longer relevant or are the result of misunderstandings or, as S.E.. Mons. Nunzio Galantine, of 'prejudices'.

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Some other examples of contravention of the directives'Reintegratio. We find on the site Week news the 30 Last October unsigned article: "Reform. But differences remain ', the following considerations:

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"From the Catholic point of view, the purpose of all the dialogues must be ultimately "full visible unity". This does not mean that Protestants should simply give up all their traditions and rituals and enter the Catholic Church. But it means that Catholics and Protestants form, also from an institutional point of view, a church. However, it remains open speech, even by Catholic, on how in practice a unit of this kind should be declined. It is still valid that said the Ecumenical Bishop Feige in German Gehrard 2014: today in ecumenism we still not clear how un'dea full unity can manifest concretely visible. However, it is obvious that unit does not simply mean uniformity. On the part of the Protestants in the past years it has preferred to speak repeatedly of "difference reconciled", to describe the purpose of ecumenical dialogue. Such a unit would be conceivable even without a visible unity " [cf. item, WHO].

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Some observations.

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1. Please note: We need the full visible unity in full communion with the Catholic Church. Protestants do not give up at all those values ​​that already link them to the Catholic Church, but only - and it is quite understandable - those deficiencies and impediments, ie errors and heresies, which are obstacles to full communion.
2. Says the article: "Catholics and Protestants form, also from an institutional point of view, a church". This is not exactly the case: Protestants are indeed in the Church, but not in full communion with it, as are Catholics, that the Church in full and perfect way is only the Catholic Church. For Protestants, to be in full communion with the Church, missing catholicity.
3. "However, it remains open speech, even by Catholic, on how in practice a unit of this kind should be declined ". The answer would be easy, if consultasse theReintegratio I did exposition.
4. "It's always good what he told the German Ecumenical Bishop Feige in Gehrard 2014: ecumenism today we have not a clear idea of ​​how the full visible unity can manifest concretely ". In no way. You Feige has no clear idea. The thing is very simple: the brothers Lutherans, embracing the Catholic profession of faith, enter into full communion with Rome.
5. "However, it is obvious that unit does not simply mean uniformity". If by 'uniformity' means the common acceptance of the truth of the Catholic faith, it is obvious that it is necessary uniformity: a fides. If this uniformity it is to be extended beyond this boundary, where instead there is freedom of opinion and theological pluralism, it would fall nell'uniformismo, which it is not the environment of the Catholic Church, but of political or religious dictatorships.
6. "On the part of the Protestants in the past years it has preferred to speak repeatedly of" difference reconciled ", to describe the purpose of ecumenical dialogue. Such a unit would be conceivable even without a visible unity ".

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I reply that the underlying problem of ecumenism It is not to reconcile differences and diversities: Here there is nothing to reconcile, because they are in their essence in harmony with each other. So here it is simply enriching values ​​to recognize and respect. As for the visible unity, it is the normal expression of faith and compulsory, which certainly it is in the heart, but it must be proclaimed with his lips.

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The ecumenical problem is rather that of the persistence of brothers, roaming around the truths of faith and they are inclined to have a hostile attitude towards the Catholic Church, "The pillar and bulwark of the truth" [The Tm 3,15], with which they are not in full communion. Reconciliation presupposes the common acceptance of the truth. Between true and false there can be no reconciliation. The false is the principle of division and hostility; It is the true principle of unity and conciliation.

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Ecumenism is certainly a blessing in itself given to the Church and of our separated brethren with Vatican II. But it, to bring the benefits it promises, It must be understood and put into practice in the precise sense indicated by the Council, ie substantially as the Church's appeal to his children scattered in misfortunes and tragedies of this world to return to the Mother friendly, caring and generous, from which have strayed, believing to seek freedom and happiness that they have not found.

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It is therefore necessary that the Church rejects the false ecumenism, of which we have here traced the contours, and instead of leading the separated brethren to Catholic unity, risks turning and grinding Catholic unity around Christ in a messy and chaotic jumble of separated brethren under the "prince of this world".

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"How to go astray from God, return with tenfold zeal to seek him, so long as, who afflicted you with so many calamities, It will also give, with salvation, everlasting joy ' [Bar 4 28-29].

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Varazze, 12 February 2018

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NOTE

[1] What completely false, as it is clear from the definition of the Council of Trent against Luther: Denz.1642, teaching reiterated by the encyclical The Mystery of the Faith of Blessed Paul VI 1965, nn.24-25 and Catechism of the Catholic Church, n.1376.

[2] Poor European culture!

[3] One example among many that could be adduced, we find in the fiery words of the Venerable Father Giocondo Pio Lorgna, Dominican (1870-1928), uses to express his intense devotion to the Blessed Sacrament. Cf. my article P.Lorgna: priesthood, Eucharist and life, in sacred Doctrine, 6,nov.1988, especially pp. 710-714.

[4] Good analysis and theological explanation of how the Eucharist can and should speak of the presence of Christ in the Blessed Sacrament to the place, cf Lessons on the Eucharist held by the Servant of God Father Tomas Site arpato.org.

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THE VALUE OF DOGMA IN CHRISTIAN LIFE: THE DOGMA OF CRISIS CREATES THE CRISIS OF FAITH

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Without the unchanging truth, no dynamism or become of the spirit. Without loyalty to dogma, no progress in the Christian life. Without the preservation of dogmatic truth, no fervor or renewal in spirit. Without the faithful maintenance of the commitments undertaken before God, no perseverance and no fruit in the path of salvation. Without the inflexible uniqueness of the dogma, there is the misunderstanding, the scam, the fraud, the confusion, chaos.

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Author
Giovanni Cavalcoli, o.p.

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PDF print format article

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the show woman Alba Parietti, that several times, during various television programs, she even became an expert in Catholic theology and morality [see this old article by Ariel S. Levi di Gualdo, WHO]

We have to go back to talking about the value of dogmas, of which we rarely hear about in preaching and homiletics. There is a lot of talk about "faith", of "Gospel" and "Word of God"; but one wonders what faith it is that does not care to know and specify what we must believe, and what are the truths of faith and who establishes them. What a gospel is that which does not clarify the doctrine of Christ? What a Word of God is that which is isolated from the interpretation given by the Church?

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They spread with confidence and saccenteria in many places in the mass-media and in ecclesiastical and civil institutions, and certain ideas are welcomed with fanaticism and credulity, slogan, propositions pertaining to the Gospel or the Bible, spread by writers, journalists, Philosophy, psychologists, Sociology, historians, theology, exegetes, bishops, cardinals, successful prophets or seers. And so it happens that everyone, be the housewife, the fruit seller, the barber or the bartender has something to say, on the existence of God, on salvation, on morality or on the meaning of life, often in controversy with common sense, with sound philosophy or with dogma or with brothers of faith or with the Pope or with Tradition or with Scripture or with the Magisterium of the Church [to read the entire article click below …]

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Giovanni Cavalcoli, o.p. - THE VALUE OF DOGMA IN CHRISTIAN LIFE: THE DOGMA OF CRISIS CREATES THE CRISIS OF FAITH

«You will know the truth and the truth will set you free» [GV 8,32],
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They were IT 08 (J) 02008 32974 001436620930
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thanks [ isoladipatmos@gmail.com ]

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