With Luther Archbishop Luigi Negri is too lenient and too strict



Present Lutheranism as simply different or different from Catholicism means giving him a driver's legitimacy. In fact, being different or different is an asset and not a defect.


Author John Cavalcoli OP

Giovanni Cavalcoli, ON




Luigi Negri

Archbishop of Ferrara-Comacchio




S. AND. Mons. Luigi Negri, Archbishop of Ferrara-Comacchio

On behalf of myself and the priest Ariel S confrere. Levi di Gualdo, with whom I send back the beautiful experience of this ever most visited online magazine The Isle of Parmos, I wish to express my warmest congratulations for acute critical observations that Your Excellency Rev.ma expressed in the recent interview with Helm, then reported the following New Daily Compass [cf. WHO]. Nevertheless I dare to expose some of my reservations about the following points:


1) The talk of faith as "experience" It is already a grant to Luther what does not should be granted, since experience is the property of love and not of the faith. And indeed, precisely, Luther just confuses the faith with the charity. It would be better instead to refer to the true concept of faith taught by Vatican Council I: «FFaith is a supernatural virtue, via, God's help and the help of grace, he had revealed to be true, not because of the intrinsic truth of the things perceived by the natural light of reason?, but because of the authority of God himself » [Denz. 3008] [1]


His judgment on Lutheranism, one part is too forgiving, but on the other it is too severe.


a) Too indulgent, why present it as simply "different" or different from Catholicism means giving him a driver's legitimacy. In fact, being different or different is an asset and not a defect. A Franciscan is different from the Dominican; but not the Franciscan being is a defect or heresy. We must say frankly that instead of just what Luther did against Catholicism is not “different”, ma fake.

b) But you have not even too accentuate errors. So it is not appropriate to speak of difference "immeasurable": in reality, as noted by the Decree on Ecumenism Reintegratio [cf. WHO], we and the Lutherans have a common measure, which is Christ, from which the fundamental dogmas come, that have remained in common: the Holy Trinity, the Incarnation, the Redemption, Baptism, in the common love for the Bible and the faith that we are saved by grace. Ignore these common data is unjust and offensive to the Lutherans.


2) Nor do I agree with the defeatist attitude of Jean Guitton. He seems to say,: “They are hopelessly different. Let them so”. Not at all! This is not the teaching of Unity redirection which instead he says to the n. 3 that the separated brethren "must be incorporated into the Catholic Church", which obviously supposes that in the "recognition of common values" we help them to correct themselves from their mistakes.

The church, in conclusion, commands us to have the attitude that for them the doctor against the sick. The doctor from the consideration of healthy resources, which remain ill, relying on them to prescribe the most appropriate and best care.


With sincere devotion, his

Giovanni Cavalcoli, o.p.

Varazze, 27 September 2016



[1] Ed. Trad.. en. "Faith is a supernatural virtue, with which, under the inspiration and the grace of God, we believe that the things revealed by Him are true, not for their intrinsic truth identified with the natural light of reason, but for the authority of the same God who reveals " [Dogmatic constitution the son of God, First Vatican Ecumenical Council, cap III, Faith]




4 replies
  1. Atanasio says:

    Sing Domino (marriage of Coptic bubble, Council of Florence)
    "The church believes, confesses and proclaims that none of those existing outside the Catholic Church, not only pagans, but also Jews or heretics and schismatics, They can attain eternal life, but they will go into everlasting fire, prepared for the devil and his angels (Mt 25,41), If before his death will not have been gathered to it; He believes as important the unity of the church body, only those who persevere on it, the sacraments of the church procure salvation, and fasts, other works of piety and exercises of the Christian militia obtain the eternal reward: None, how many alms did, and even if he had shed blood for the name of Christ can be saved, except it abide in the bosom and unity of the Catholic Church. "

  2. Atanasio says:

    Dear father Cavalcoli, tell me please where ibid says that heretics “They must be incorporated into the Catholic Church”. The Council document on ecumenism, unfortunately, leaves the doctrine taught infallibly by the Church that non-Catholics to save himself must come in the one true Church of Christ, the Catholic Church (less than an invincible or learned ignorance). On the contrary in fact, says that even though the Catholic Church is the means of salvation and generally maintains the fullness of the means of salvation, also communities separated from the Church of Rome can be used by God as a means of salvation. So you do not understand why a Protestant, that according to this document would be, x just being protestant, incorporated into Christ, should enter the Catholic Church. In contrast to some expressions of CVII, abbondanti in Unity Redintegrazio, the Church has always taught that, to be incorporated in Christ, and then to be saved, It must belong to the Catholic Church (through water baptism, blood or at least implicit desire) and to remain in it.

    • Giovanni Cavalcoli, ON
      Giovanni Cavalcoli, ON says:

      Dear Athanasius,

      says 3 of the Bond: "To the only body of Christ on earth (Nda = the Catholic Church) We should be fully incorporated who already belong in any way to the People of God ", ie non-Catholic Christians, belonging to "not small communities, who became separated from full communion with the Catholic Church ". So they must rejoin the Catholic Church.

      these communities, But, though they have the “shortcomings” (Nda = heresies), 'constitute serious impediments sometimes to full ecclesiastical communion ", nevertheless they maintain "a certain communion, although imperfect, with the Catholic Church ".

      In fact, they, though "not enjoy that unity, that Jesus Christ wished to bestow on all those who have regenerated and made alive together for one body and a new life, however, retain certain elements and even many and reported (= dogmas), from which the Catholic Church itself is built up and vivified. All these things come from Christ and lead to Him, that they belong to the one Church of Christ ", that is the Catholic Church, which he possesses "the fullness of grace and truth", that "only by means of the Catholic Church of Christ, which it is the universal help toward salvation, you can get all the fullness of the means of salvation ". However, "the Spirit of Christ has not refrained from using these communities as means of salvation", useful tools but not sufficient.

      The non-Catholic communities, so, possess some means of salvation and why, for them all, They must enter the Catholic Church, which alone possesses the fullness of the means of salvation.

      So, a speech in perfect line with Tradition, which indeed is better clarified, with better show the relationship between the Catholic Church and the dissident community.

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