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COLONEL QADHAFI OR CARDINAL KASPER, WHO OFFENDS THE EUCHARIST AND APPROVES LUTHER'S HERESIES, IS MORE NICE?

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The issue of the permission of the Communion to the Protestant is actually the responsibility of Canon Law, but the material is constrained by dogmatic sacramentaria and ecclesiology, while the Cardinal Walter Kasper unfortunately does not take account of these constraints of no small importance, ending with the heresies endorse Lutheran.

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Author
Giovanni Cavalcoli, o.p.

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Colonel Muammar Gaddafi [1942 – 2011] Libyan leader

The Agency Press Vatican Insider It shows an interview conducted by Andrea Tornielli to Cardinal Walter Kasper on the question of legality of the Eucharistic Communion to Lutheran [see interview, WHO]. At issue is not the interviewer, but the interviewee. Therefore, who stigmatizes Andrea Tornielli, as it is happening, commits a grave error. It would be like blaming Oriana Fallaci to have interviewed Colonel Gaddafi in 1979, in a memorable interview he remained in the history of journalism. Fallaci, only he made their work [See text, WHO]. Or as I said a moment ago the Father Ariel S. Levi di Gualdo: "It would be as if I, He called before his death at the bedside of a serial killer, I refused to confess'. Then, which of the two, Cardinal Kasper and Colonel Gaddafi, be more sympathetic and less dangerous, This is not something that concerns for any reason this article. Let's assign the sympathy prize to Readers, since today, more than ever, the grotesque imagination really seems to come to power.

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We have already motivated in our other writings the teaching and directives of the Church on this delicate theme of the Eucharist and its administration, that, as Saint John Paul II says in the encyclical Church of the Eucharist the 1993: "It recapitulates the heart of the mystery of the Church" [n.1]; the Eucharist, "edifies the Church" [(c). (II)] and it is "the culmination of all the sacraments in perfecting our communion with God the Father through the compliance with the Only Begotten Son of the Holy Spirit" [n. 34].

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It is the principle generator and propeller, the summit and summit of the Church's life, in itself and in individual believers, the raison d'etre of its existence, that gives form to its essence. It is the bond of love that unites Christ to his bride, is the food of the Mystical Body of Christ.

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It creates unity in diversity; obedience in freedom, charity in truth. It combines the brothers among themselves and with God; It joins the shepherds of the flock; It joins the flock to Peter and Peter to Christ. It contains all the mysteries of faith, all the treasure of the gifts of the Spirit, across the source and the strength of the virtues and the secrets of sanctity. It pushes constantly to progress and reform; gives the fervor of charity; He holds firm in perseverance and fidelity. It is a foretaste of future glory and pledge of eternal life. It should be taken with devotion, right intention, sincere faith and integrates, full ecclesial communion, with his own Bishop and with the Supreme Pontiff [Church of the Eucharist, n.39], the consciousness prepared and purified from sin.

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Cardinal Kasper says that the granting of permission to Lutheran Communion is contained both in the Decree Bond of Vatican II, or in two encyclicals of St. John Paul II. Now, if we read these documents, we will notice that they are in compliance with the directives of Canon Law [Can. 844 § 3-4], I quoted and commented in my previous article.

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As for the Council document, it reads as:

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"This communicatio It is mainly governed by two principles: express the unity of the Church; the sharing in the means of grace '.

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I note that there are two principles in tension between them, therefore, must be carefully linked: the first is concerned with the Communion with the Church; the second looks after the salvation of the believer. The first is closer to the outer hole; The second one, the internal forum. The first is accentuated justice; in the second, mercy.

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In this subject, as noted by the Canon Law, It works the pastoral authority of the Episcopal Conference or the individual diocesan Bishop. The fact exact Decree:

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"About the concrete course of action, having regard to all the circumstances of time, of place, of people, be decided by local episcopal authority of the place ".

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The law grants the Church go meet the demands of our separated brethren only in cases of serious urgency. It is not at all part of the case that the applicant is the non-Catholic spouse. Indeed, the situation of the Lutheran in danger of death, spouse or non-spouse, provided for by Law, It is incomparable with that of the Lutheran spouse in good health. The first, as it is supposed, It is going to have to give an account to God of his life, while it is assumed that the second time and has way to educate and correct on the Eucharist and mend the previous conduct of Lutheran.

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Cardinal Kasper quotes the texts of the two encyclicals of John Paul II and says:

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«To be one [1995] e Church of the Eucharist [2003] They have formulated a more advanced position may be the rule of interpretation of the fee in full harmony with the Second Vatican Council. In the first of two encyclicals of St. John Paul II, to the number 24 [1] let's read: "It is a source of joy to note that Catholic ministers are able, in certain particular cases, administer the sacraments of the Eucharist, of Penance, Anointing of the Sick to Christians who are not in full communion with the Catholic Church, but who greatly desire to receive, ask them freely, and manifest the faith which the Catholic Church professes with regard to these sacraments ".

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While in the second encyclical of the same Pontiff, to the number 45, let's read: "If it is never legitimate to concelebrate in the absence of full communion, It does not happen the same respect administration of the Eucharist, under special circumstances, to individual persons belonging to Churches or Ecclesial Communities not in full communion with the Catholic Church. In this case, indeed, the goal is to meet a grave spiritual need for the eternal salvation of an individual believer ".

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And the Cardinal says:

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"The two encyclicals insist much on the accession of the Protestant to Catholic doctrine on the Eucharist, ie on manifesting "the faith which the Catholic Church confesses, to quote Pope John Paul II. This seems very important, because the sacraments are sacraments of faith. For a true Lutheran, which is based on confessions, the real presence of Christ in the Eucharist is obvious […] Sure you can not apply for a Protestant than you normally takes a Catholic. Just believe: "This is (East) the body of Christ, given for you ". On this Luther also he insisted strongly. The most developed doctrines about transubstantiation or consubstantiation, Also a faithful Catholic "normal" does not know…».

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Refutation of the Cardinal Kasper errors

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The Cardinal comes at a frightening air pocket, indeed, if "you can not take from a Protestant as it normally takes to be a Catholic", then we must say frankly to this Protestant who can not go to Communion. Then, the plane, even plummets:

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"Just believe: "This is (East) the body of Christ, given for you ". On this Luther also he insisted strongly. The most developed doctrines about transubstantiation or consubstantiation, Also a faithful Catholic "normal" does not know ".

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But believe what? A Catholic who knows and accepts the dogma of transubstantiation is not a Catholic "normal", but is ignorant Catholic, urgently needs to be educated, lest he fall into heresy and not he happens, as St. Paul warns, unworthily to eat the Lord's body, ie not to recognize and then to "eat his own condemnation" [The Cor 11,29]. Anyhow, if you like Cardinal says, Protestant truly believe the words "this is the Lord's body", pronounced by the priest at Mass, it will mean that believes in transubstantiation. And if we believe, He can not continue to maintain the Lutheran faith, should say: "There is the Lord" in this bread. But it will mean that he converted to Catholicism.

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Then adds Cardinal Kasper:

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"If these people, in a context quite secularized, They are true believers who believe and are united in the same baptism and thus are part of the one Church of Christ (though not in full communion), and they are also linked in the sacrament of marriage and the union representing the mystery of Christ and his Church and living, They are together with their children, a house church. It is normal to feel the intimate desire to also share the Eucharist. If they also share the Catholic eucharistic faith, what prevents? [cf. Acts of the Apostles 7, 37; 10,47]».

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The texts of St. Paul do not need at all to the thesis of Cardinal, because they deal with other matters. Instead, we know how demanding the ecclesiology and the sacraments of the Blessed Apostle Paul, that does not ignore the lower grades or imperfect of ecclesial communion that are proper to the catechumens, but when it comes to Eucharistic Communion it requires full ecclesial communion, as it can be seen from the same term "Communion".

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Paul is ecumenism teacher for his extraordinary openness of mind, for his respect for diversity and the values ​​of the greek-Roman culture, for the sense of universality of the Gospel message, and for its understanding for the lower forms and for the weaknesses of human spirituality, for his ability to dialogue with everyone and everywhere seize the positive by leading to Christ.

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Paul's ecumenism is not, however, play a sull'equivoco, a silence on the error instead of correcting it; is not an idling inconclusive, one to always be on the threshold of the Church without ever encourage his brother to enter inside of of the sanctuary, but instead is a genuine mutual reconciliation factor in Christ and in the Church under the guidance of Peter, It is always a free call to conversion and to accept the fullness of truth, It is a powerful and warm invitation to experience in depth the mystery of Christ and his Church.

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With regards to the Pope to Bishops to "find a common solution», says Cardinal Kasper:

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"I think that the Pope gave a very wise answer. He has remained in complete harmony with the idea of ​​collegiality of the Church. But he also pointed out that on the fundamental issues not just a majority of the legal canonically, It needs unanimity ".

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Dad, in urging the bishops to come to a "possible consensus", It can certainly neither have understood that may grant communion in the sense understood by Cardinal Kasper, which would imply a desecration of the Eucharist, nor can it understood that must reach agreement by a simple majority vote, how they would interpret other, ready to accuse the Pope of irresponsibility, not to know how to evaluate the seriousness of the issue and the political mentality, but certainly it implies that the agreement should be based on Scripture, on Tradition, on Canon Law.

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It is conceivable that the discussion of Bishops on this topic emerge a proposal to the Pope to change the current provisions on the canon law, but of course always in consonance with the imperative requirements of the divine right, for which he can not be lawful to treat a brother who is not in full communion with the Church, nor is it intended to be so, like one, or he may be lawful to pretend to be in full communion with the Church, that he actually refuses, unless he intends to or want to become a Catholic, as it is understood in the case of the Protestant Communion in danger of death.

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He continued Cardinal Kasper:

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"I think the admonition of the Apostle Paul, examine themselves to see if you can eat and drink from the altar [1 Color 11,26]: an indication that it is not only Protestants but also for Catholics. Initial applications are the same: I really believe in the Eucharistic mystery and my way of life is in tune with what is celebrated and which is present in the Eucharist?».

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Cardinal Kasper does not realize the difference that exists here between the Catholic and Protestant. Indeed, while the Catholic can certainly make a sacrilegious Communion, if you approach the Eucharist in a state of mortal sin and without the necessary provisions, Lutheran is devoid of the necessary provisions as Lutheran, whereby, except in cases of good faith, if not remedied in advance by removing these bad provisions, but it keeps them knowingly and willingly, It can not be guilty of profaning the body and blood of the Lord, and so far more serious Catholic, that accepts the dogma of the Eucharist with all the truths of faith and moral values ​​that are connected and is in full communion with the Church, although with the Catholic sacrilege bad compromises that communion and thus needs fixing. However, unlike the Protestant, which remains in a partial fellowship, Catholic least knows what to do to recover the cracked communion and it is supposed to do it.

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Even Cardinal Kasper:

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"If a Protestant participating in the Eucharistic celebration, listens to what we say in the Eucharistic Prayer. We must ask ourselves: can at the end of the doxology truly answer with the whole assembly: “Amen, I think yes. "also we will feel that we name the name of the Pope and the bishop, which means that we celebrate in communion with him. You must ask: "I really want this fellowship?ˮ ».

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Is a Protestant, truly, sincerely, not pretend, a Mass ago and he believes all those things, It should rather ask if he has not abandoned Lutheranism to become a Catholic. In this case he is certainly ready, willing and permitted to receive Communion, after entering into communion with the Catholic faith.

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Adds Cardinal Kasper:

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"I met many Protestants who have more esteem and often even more love for current Popes than they have some Catholic critics and skeptics".

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Unfortunately, it is estimating that many Protestants have for the present Pope It has nothing to do with the acceptance of the primacy of the Pope, infallible Master of the Doctrine of the Faith, possessor of the "keys sums", Supreme liturgist, Keeper and Dispenser of heavenly mysteries and sacraments of salvation and Moderator of the Divine Liturgy, but it is motivated by purely human interests, ie from the simple fact that Pope Francis does not correct them in their mistakes and urges them to convert to the Catholic Church. But if they read these Protestants what Luther said Pope Leo X or St. Pius V and Blessed Pius IX and Leo XIII and St. Pius X, I think that would change opinion on the papacy.

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The other part, it is true that some Catholic, too attached to the past and rebels in Vatican Council II, a bad example of behavior towards the Pope. But there are also those who turn to the Pope, with respect that is due, legitimate criticism, precisely in order to help in leading the Church, which it is the People of God, Guided by the Spirit, collegially, flock and shepherds, Under Peter and Peter.

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We conclude these considerazioni noting that the spouse's desire to receive Communion Lutheran must be taken seriously, but it must be carefully examined, to ensure it is not dictated by psychological emotions, yes human sympathy, by need empathic sharing, by imitation instinct, the need to be approved, by a desire not to feel left out or make themselves attractive, from fiction with ulterior motives and things like that.

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The subject must be started gradually and methodically, with an appropriate catechesis, the experience of the sublime Mystery, so that they are removed, as indicated by 'Bond [n. 3], all those "obstacles" that Luther stepped, with its false reform, the worthy consuming of the Eucharistic bread.

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Indeed, the desire to receive Communion while remaining Lutheran It makes no sense and is an inconsistent attitude not to say schizophrenic and that has nothing to do with ecumenism. The shortage Lutheran ecclesiology, indeed, It consists precisely in the absence of the most noble and supernatural factors of the ecclesial reality, which I am precisely the sacraments, among which the most sacred and the most divine of all is precisely the Eucharist, introduced by the sacrament of Penance, and then rise to the celebration of the Mass in full communion with the Church and the Pope.

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If, therefore, a Lutheran approach sincerely wants to Communion, this must be the proven and clear sign that he wants to recover all those elements of the Church and all those elements of faith that Luther had destroyed and which are the prerequisite to the reception of the Eucharist; in other words, It will be a sign that wants to be Catholic. And bless God for this divine inspiration!

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The fundamental error of the theology of Cardinal Kasper

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The whole argument of Cardinal Kasper rests on a serious flaw the epistemological character, I have shown in my essay to be published and dedicated to the epistemology of Cardinal Kasper. The light of this vice is given by the following words:

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"Of course, always apply the theological principles, but their practical application is not made in one deductive and mechanical way. If we did, It would be the heresy of gnosticism, It is rightly denounced by the current Pope ».

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It is the method of rational deduction is speculative and moral, that Cardinal Kasper is not based on the objectivity of reality and truth, but the "modern principle of subjectivity", ie on cogito Cartesian "for which man becomes conscious of his autonomy and freedom as if it makes the starting point, and measurement means for a whole conception of reality " [cf. Jesus the Christ, Queriniana Publishing, 1981, pag. 253]. As a consequence, continued Cardinal Kasper:

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"A God who is now thought within the horizon of subjectivity can no longer be understood as the Supreme Being, perfect and immutable ", so we need a "de-substantialization the concept of God '.

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Therefore, per Kasper, as Hegel, l'It will be identified with becoming, God becomes, move, and it identifies with the story: the Absolute is not on the story, but in history, according to the title of one of his studies on Schelling [2]. Hence the mutability of human nature and the moral law, as already he denounced St. Pius X in his encyclical Feeding of Dominic's Sheep.

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Now the cogito Cartesian contains in itself, as it has been shown by studies Fabro and Maritain, the principle of idealism and Hegelian pantheism, as results from careful observation of the history of philosophy, and the explicit refer to Descartes idealists and pantheist. Which means that the cogito already it contains in nuce the principle of Absolute Knowledge Hegel, which it is precisely the most elaborate form of modern Gnosticism.

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If there is someone to blame so today of Gnosticism, these is Cardinal Kasper and not at the logical deduction mechanism, applying moral principles in particular cases. The ecclesiastical positive law admits exceptions, but not the natural moral law, except in the case of epic, where exactly it is not an exception, but to suspend the application of an inferior law in the name of the application of a higher law. Instead the divine law never admits even the epic.

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The issue of the permission of the Communion to the Protestant It is effectively the expertise of Canon Law, but the material is constrained by dogmatic sacramentaria and ecclesiology, while the Cardinal Walter Kasper unfortunately does not take account of these constraints of no small importance, ending with the heresies endorse Lutheran.

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O Holy Night, in which Christ is, the memory of his passion is remembered, the mind is filled with grace, and a pledge of future glory is given to us, [Antiphon di San Tommaso d'Aquino]

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Varazze (Italy), 14 May 2018

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NOTE

[1] In reality, if you go to 24 of ' To be one It is a different text. The 24 instead it is quoted by St. John Paul II # 46 dell 'Church of the Eucharist.

[2] The Absolute in history last Schelling's philosophy, Jaca Book, Milan 1986.

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EXHIBITION OF SACRED PARAMENTS NEW YORK: INVOLUTION EVOLUTION AND THE CHRISTIAN MESSAGE TO CATHOLIC COMMUNITY

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True purpose of the exhibition in New York seems to be so the devil and holy water, The sacred and the profane, while the beautiful and the sacred ends up outclassed by the desire to make people discuss, to enter the news and be part of a system gossip that has the flavor of blasphemy, where the sacred ends badly subjected to the worst worldly profanity.

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Author
Licia Oddo *.

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was it really necessary?

What clothing, O the costume expression of a fashion, follow its course over time, which branch looks more fashion, whimsical, of artistic creativity there is no doubt. But when to be involved is the religious sphere and more specifically Catholic, until it became protagonist or subject of the parades glamour, things change, generating in fact striking and controversial situations. Especially if a promoter of such initiative "singular" is Cardinal Gianfranco Ravasi, President of the Pontifical Council for Culture, which he presented in a world preview in the Roman gallery of Palazzo Colonna [see WHO e WHO], next to the iconic Anna Wintour, director of the magazine Vogue, the event "Heavenly Bodies: Fashion and the Catholic Imagination» (Celestial bodies: fashion and Catholic imagination). Subject of this exhibition organized by 10 May to October 8 in New York in Metropolitan Museum of Art it is the dialogue between the sacred and the profane, fashion and vestments [see WHO, WHO e WHO].

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Between 150 created outfits to this by stylists more popular than high fashion, to spread through their Christian icons creations, stands the rich cross of precious stones printed on the bodice of a dress designed by Gianni Versace. Picture bound to create a stir, because the cross is represented outside of what is the natural framework for worship. In the exhibition Met Cloister, a separate wing of the museum that includes five ancient cloisters scattered in’ Upper Manhattan, stand on the garments, forty to be exact, never left the Chapel sacristies before.

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In his presentation, Cardinal Gianfranco Ravasi says:

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"Vesta, indeed, is not merely a garment that protects us from cold or heat or nudity, for another valid function, already recognized by the Bible to the beginnings of humanity. Ma, as it is clear from the creativity of fashion and linguistic connection between Latin clothes, "You know", and "investiture" - this word in many European languages ​​to indicate the appointment to an official post - the dress, through its symbolic dimension, It belongs to the same culture and expresses " […] "The parade of forty robes and vestments vaticani present in the exhibition Heavenly Bodie deserve, At that time, to be properly classified under the category of "catholic imagination» […] The selection offered by the exhibit is marked by sumptuous undoubted quality: it has been enhanced in the Baroque period but remained liturgical ornamentation of later centuries. He wanted, like this, in this way proclaim the divine transcendence, the sacral separation of religion from everyday ordinariness, the splendor of the mystery.[cf. WHO].

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Unfortunately, Cardinal Gianfranco Ravasi, almost immediately he contradicts himself in the same written when he asserts:

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"Of course, always hanging over ritual and, so, Christian liturgical on the apparatus the admonition of Jesus who quipped on external observant that "broader headbands and longer tassels", namely i tefillin and the stalls, members of the Jewish cult [Mt. 23,5]. It remains, indeed, Also in the sacred rite is a risk that will signal the English writer William Hazlitt in his essay Del clerical character (1818) “Those who dress a principal part of themselves end up in general to not be worth more than their clothes”. However the beauty and the art have been for centuries inseparable sisters of the faith and of Christian liturgy, especially in Catholicism and Orthodoxy And - as did Henri Matisse with its wonderful chasubles he designed for the Vence chapel and now preserved in the Vatican Museums - this bond will continue to revive and renew itself through the dialogue to the art Contemporary" [cf. WHO].

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It seems that the Cardinal immediately correct his version almost referring to the motto: "In short, do not fool yourself too seriously, the dress does not make the priest"! So what has he expressed before, with respect to the etymological meaning of the word as?

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Wanting but there is more, because they say sacral that is not the reflection of the one who dresses him dress, it is inaccurate. It is indeed worth noting that the festive character expressed by the decorum of the robe of the priest who presides over the Eucharist, It becomes a constant celebration, as well as the model of the same dress [CF. WHO]. And indeed, when in the seventh century, the century-old fashion changes, the religious habit of the priest does not change, indeed become characteristic to the celebration to which it is reserved. No symbolism there is therefore the origin of the liturgical vestment, but the desire to emphasize the respect due, both for the liturgical celebration and for any other type of social gathering. The dress so assume the function of a divided appropriately worn, that does not show a simple feature, but the same sacred character, because it frees the individual from his peculiarities and makes “reflection” of Him in person of which he acts. Even the dress so it ritualizes, abstracting from the singular and offering through "the role" a transcendental image.

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In the thirteenth century, it is spread through symbols Giuseppe Braun [1] who loves typical-Representative because in it the person of the priest represents that of the Savior who suffers, and the priest's robes reminiscent of the special events of the passion death and resurrection of Christ. The contemplation of this varied symbolism claimed the attention and devotion of the faithful, assisting patients to Mass, in a rich context of devotion which reveals the answer in sacred things even doctrinal their spiritual needs.

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Logically, the past centuries which ensure that our cultural tradition, based not on simple ideals but on precepts that highlight the canonical aspect of that which is the Catholic religion, can not be modified to be dragged into the ocean of "fads" that, as sources of creativity, they have nothing to do with the stability and soundness of a sacred vestment of Catholic tradition, He born and then consumed for that role. Feeling that Catholic sacred clothing is a social phenomenon is a degeneration of the Western folk costume, which it boasts the ancient tradition of a Catholic creed enshrined in 325 at the Council of Nicaea. Since, vestments, have risen to a precise meaning full of mystagogical symbols that have nothing to do with the fashion destined to change with the change of society and its tastes. The church, pastoralmente, It follows the times, but no changes the truth of revealed faith; because the pilgrim Church is projected beyond time toward an eschatological dimension of eternity.

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In this parade the models do not feature the chic dress, the fashion tailors, od the cap from cocktail for the afternoons outdoors or for gala evenings, but they are coated with the hangings Catholic tradition, in an environment totally alien and antithetical to faith on which this traditio If built, It ends with the figure as a total lack of respect for the sacred art. In the light of all this, as a historian I run the obligation to point out that in this "show of the century" has been distorted, de-qualified and even changed the very meaning of some basic concepts of art. For if we believe that among the liturgical vestments in general, chasubles and stoles gowns, there are the tiaras, the miter and the pastoral, classified as «iconographic attributes» because symbolically recognition emblems of a given figure who occupies a role of holiness, It is obvious that as soon as these liturgical accessories are delivered to any woman who plows through a walkway, the viewer ends up of arising a real confusion in the perception of what is presented to his sight. No more so that in the pastoral Brera Altarpiece identified John the Baptist [see WHO], or that identifies the miter, the bishop, but liturgical accessories emptied of their meaning mystagogical and finished him with a Model. And in the face of all this, we should wonder about the role played today by the Catholic Church in the dissemination of his message to the community.

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Again we read in an article about this exhibition:

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"The exhibition takes visitors to explore the boundaries between the sacred and the profane: the crown of thorns, transformed into fascinator da Alexander McQueen, the iconic Byzantine masterpieces played by Dolce & Gabbana in the collection “Monreale” autumn winter 2013/14. “We tell little stories”, Bolton says, curator of the exhibition, as with Thierry Mugler's angel with wings of golden feathers or the “Giovanna D'Arco” the 1994 John Galliano, lying like a funerary monument of a church. Sacred and profane occupy separate spaces. The Vatican loans - among them the red shoes of John Paul II - are on display in the Constume Institute, “shows in the exhibition” compared to the rest of the event where the iconic “Beauty” Sorelle Fontana evokes the surreal ecclesiastical fashion show in Rome by Federico Fellini with prelates on skates " [cf. WHO].

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Whether a layman to make use of extravagant combination sacred and the profane, as in the case of the stylist, no doubt it is curious, as well as reckless, but most seem to have as its goal to impress the public to make headlines and news with such sentences: Only Santa pray for us «Praised clothes and blessed the shoes. Ours is not a job, but a vocation». Like this, his debut fact Stefano Gabbana at the end of autumn and winter fashion show 2018, entitled Fashion Devotion [cf. WHO]. One show where were presented on the catwalk T-shirt with the slogans "Santa Fashion, pray for us», «Fashion sinner», «Fashion Eden» e «Fashion is beauty"Along with pants style basque, black lace skirts and minis dress tight.

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(C)he But both a cardinal in charge of the presidency of the Pontifical the Holy See's Council, to buckle to the generic meaning of the sacred word all "instruments"Catholics and vestments in the large loop of the sacred, instead irreverent, does nothing but leave dismayed and incredulous. The liturgical vestments, as defined in Catholic tradition to differentiate them from those sacred in general, full of history, cultural values, for centuries kept in the Sacristy of the Sistine Chapel, line the walkways and end up worn by anyone. And all this because? What is the sense of the Catholic message?

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While a time what emerged in the artistic world it was just the competition in search of beauty within the same ecclesial and ecclesiastical world, contemporary post, Perhaps the Church requires a different role? The church, For centuries great patron of the arts, It seems to be looking for these expressions of aesthetic beauty to represent the sacred and the sacred mysteries in general, but what makes the most noise, or worse than what makes the most discussed. In all this the paradox is that the Church seems to satisfy this kind of worldly desire losing the role of teacher, to accept the compromises of a society that wants at all costs to appear in the most bizarre way possible.

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In light of this exhibition still ongoing in New York, What emerged artistically, through the involvement of the Catholic Church? What seems to emerge is that the so-called mix of "Styles" or clothing that has generated a contamination between fashion and faith. All this perhaps to go in step with the times, thanks to a Church that bends to the whims of society or fashion?

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Witnessing the presentation of an exhibition like this, desired by the director of Vogue America Anna Wintour, character described in the film cult She inspired to The devil wears Prada, whose protagonist is a woman devoted to cynically any action in order to achieve their intended purpose and whose moral "unresolved" is to meet the success forgetting the true values, It does not square at all with the Catholic Church, robe and role of which is certainly the opposite of that of Anna Wintour. Two antithetical figures in comparison, thesis and antithesis. But the amazing thing is that in this case, however, are accomplices, or to use the title of another film: Friends, accomplices, lovers.

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True purpose of the exhibition in New York seems to be so the devil and holy water, The sacred and the profane, while the beautiful and the sacred ends up outclassed by the desire to make people discuss, to enter the news and be part of a system gossip that has the flavor of blasphemy, where the sacred ends badly subjected to the worst worldly profanity.

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Syracuse, 14 May 2018

*art historian

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NOTE.

[1]CF, G. Braun, The vestments. They use history and symbolism, Marietti, Turin 1914.

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– Sorrowful Mysteries of the Church –

IN VERITY I TELL YOU: IN FRONT OF THAT LADY OF CARDINAL GIANFRANCO RAVASI, THE ITALIAN STYLIST DONATELLA VERSACE IS AN AUTHENTIC MONUMENT FOR MALE VIRILITY

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One could attempt a defense by stating that even heterosexuals are narcissists, vain and exhibitionists like Cardinal Gianfranco Ravasi. It is true, but as any specialist in psychological science can explain, it is two completely different ways of manifesting narcissism, vanity and exhibitionism. It is in fact from the different ways of manifesting these three attributes that the personality of the homosexual and that of the heterosexual is recognized more than ever.

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Author
Ariel S. Levi di Gualdo

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for much less, Jesus Christ lashed the merchants in the inner courtyard of the Temple of Jerusalem. What would have happened if he had seen the actresses of ancient Judaea dressed with the insignia of the High Priest?

First of all a premise: if tomorrow the Ecclesiastical Authority addresses to me only one warning, I must remember that, to do so legitimately and in conformity with canon law, I must first declare the full legitimacy and opportunity of the action of Cardinal Gianfranco Ravasi, that at the exhibition The celestial bodies: fashion and Catholic imagination [cf. HERE, HERE], held in New York, allowed the display of sacred vestments taken from the historic sacristies of the Vatican City and belonged and worn by the Supreme Pontiffs. The symbols of our faith are thus finished mixed on a catwalk of half-naked women.

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It is certainly not my intention to refuse any warning from the legitimate ecclesiastical authority, to whom, before receiving the Sacrament of the Order, I freely promised a filial and devoted obedience. However, since the object of my criticism is the public behavior of a Cardinal, it is good to clarify that I can be warned, and later also condemned, only after the Ecclesiastical Authority has first declared legitimate and in conformity with the dignity and sacredness of the Holy Roman Church the act of Cardinal Gianfranco Ravasi, whom I criticized with a hardness proportionate to the action he performed. Otherwise, any provision against me will fall into that invalidity that would render it void, since it does not respect the provisions of the ecclesiastical laws [can. 1339-1340, can. 1341-1353, can. 1720-1728].

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the stylist Donatella Versace poses next to the tiara of the Blessed Pontius IX

Let’s start with a fact: Cardinal Gianfranco Ravasi is moved by a homosexual psychology. This does not mean ― it is clear ― that he has ever practiced homosexuality, no one can say this, because he alone can know him only in his conscience. Cardinal Gianfranco Ravasi belongs to the category of repressed homosexuals, those who have become accustomed to venting the impulses of their libido in another way. In fact, an ecclesiastical animated by a structurally homosexual psychology will sooner or later end up desecrating the faith itself, especially after the rise of the hierarchy, ending up falling into that delirium of omnipotence that leads him to think of being an untouchable to whom everything is allowed. And, in the psychology of the ecclesiastical homosexual, more or less repressed according to the different cases, the three elements that emerge are narcissism, vanity and ostentatious and unbridled exhibitionism.

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fashion show

Let’s start with a fact: Cardinal Gianfranco Ravasi is moved by a homosexual psychology. This does not mean ― it is clear ― that he has ever practiced homosexuality, no one can say this, because he alone can know him only in his conscience. Cardinal Gianfranco Ravasi belongs to the category of repressed homosexuals, those who have become accustomed to venting the impulses of their libido in another way. In fact, an ecclesiastical animated by a structurally homosexual psychology will sooner or later end up desecrating the faith itself, especially after the rise of the hierarchy, ending up falling into that delirium of omnipotence that leads him to think of being an untouchable to whom everything is allowed . And, in the psychology of the ecclesiastical homosexual, more or less repressed according to the different cases, the three elements that emerge are narcissism, vanity and ostentatious and unbridled exhibitionism.

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“holy” representation

Question: who, among our Ecclesiastical Authorities, before an independent team of specialists in clinical psychology, would be sure to affirm with full scientific certainty that Gianfranco Ravasi is not narcissistic, is not vain and is not an exhibitionist?

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Today the cleaning of the archives of the episcopal palaces, of those of the apostolic nunciatures and of the Holy See itself is very fashionable. Therefore, if in Milan they did not clean the archiepiscopal archive, there should always be a dossier in which the then archbishop, Cardinal Carlo Maria Martini, blocked the episcopal promotion of Gianfranco Ravasi, face already known to the general public for his presence in television. Another veto to this episcopal promotion was given by another Cardinal, the Cardinal Attilio Nicora, who was a companion in the seminary of Gianfranco Ravasi, ordained priest in 1966. Subsequently, a third Cardinal, the successor of Carlo Maria Martini on the Chair of Saint Ambrose, the Cardinal Dionigi Tettamanzi, has blocked for the second time this episcopal promotion [see the chronicle never denied HERE and HERE].

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show of the grotesque

The Cardinal Carlo Maria Martini, whose theology and ecclesiology can be widely discussed, was nevertheless a deeply virile man. So much so that in this figure, undoubtedly beautiful and hieratic, the human structure of the virile man was represented on which, therefore, the Jesuit, the priest and the bishop had been built. And saying “no” to the hypothesis that Gianfranco Ravasi was promoted to the bishop, Cardinal Carlo Maria Martini knew very well all the reasons that in the ecclesiastical world are never deepened too much. However, the fact remains that three cardinals, two of whom bishops of the then Ambrosian priest Gianfranco Ravasi and a third his former seminary companion, strongly opposed his episcopal promotion, blocking him twice. And of all this ― if some documents have not disappeared ― there remain trace both in the archives of the Archiepiscopal Curia of Milan and in that of the Congregation for Bishops.

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fashion show

The Cardinal Gianfranco Ravasi embodies that devastating homosexualism now widespread as an epidemic within the Church, which reaches its peak with the inevitable desecration; a desecration that has reached the point of extracting from the monumental sacristy of the Vatican City the sacred vestments belonging to the various Venerable Pontiffs, to bring them as choreographic accessories to an offensive parade, among young half-naked girls wearing the symbols of the sacred episcopal order.

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the crown of thorns of Jesus Christ reduced to a necklace under the head of an androgynous figure

The sacred vestments are part of what are known as “external accidents” and are called sacred because they are used for the celebration of the Sacred Mystery of the Eucharistic Sacrifice. These vestments, as Cardinal Gianfranco Ravasi should know, have been blessed with the appropriate blessings provided for by the blessing ritual. Every time they were worn, a prayer was recited on each piece. Just as I do today when I get dressed for Holy Mass, mentally reciting the prayer for each piece worn. Completely clothed with sacred garments, I recite the act of contrition, so that, although I am imperfect, sinner and unworthy of the Sacred Priestly Order received, I may celebrate the Eucharistic Sacrifice of Holy Mass in communion with the universal Church for edification and the salvation of the People of God.

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Who like me ― rightly never elected bishop and never created cardinal ―, lives the mysteries of faith in the sacred respect of their divine substance and also of those external events that contribute as such to the substance itself, including the sacred vestments, in what way accept these “bullshit” by cardinal Gianfranco Ravasi?

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Cardinal Timothy Dolan, did not raise any question, for the simple fact that he was also present, and posed smiling in photos with Donatella Versace

Why, the Cardinal Timothy Dolan, Metropolitan Archbishop of New York, in whose canonical jurisdiction this irreverent parade took place, did he not raise his voice to express disagreement and indignation, promptly sending a note of protest to the Holy See? But for the simple fact that he himself was present, and because he himself expressed himself ironically, as an eighteenth-century Irish drunk who had come to the New World to escape a penal colony. Jokingly, the cardinal replied to the journalists that the episcopal miter worn by the beautiful girl was hers and that he himself had lent it to the girl:

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“I gave the girl the episcopal miter, she gave it back to me this morning … she was very kind, my auxiliary bishops made fun of this story, but I told them:” Hey, you guys should not complain because in exchange for my courtesy, the singer has offered to make some confirmations “» [see the statements reported, HERE].

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For years and years I have spoken in vain and written of the great scourge of homosexualism within our Catholic clergy. In one of our private speeches, shortly before his death, Cardinal Carlo Caffara Told Me:

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«… this great wound has now assumed in the Church those which are in all respects the signs of a true epidemic».

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I answered these words saying:

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«Father Cardinal, as I have written several times: the problem is now dramatic and out of control: these subjects have created a powerful lobby capable of putting their men at the top of the Church, to determine ecclesiastical positions and careers. Today, from homosexual priests of the past, we have come to have homosexual bishops, because those who in the late sixties and early seventies were directing the pious gay brotherhood in the seminaries, today they have become bishops and, as soon as they reach this delicate role, they assume as collaborators similar subjects, and soon after, these subjects, we find them to manage the dioceses inside the episcopal palaces, in the apostolic nunciatures and in the dicasteries themselves of the Holy See.

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the exhibition and its various organizers

This powerful and unstoppable lobby, today more than ever, has proliferated the worst of these elements, placing them in the special affairs section of the Secretariat of State or taking them to the Pontifical Council for the new evangelization; and all this is due to what I defined in 2011 as a «universal gay flood unstoppable within the Church».

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In March 2013, however, the wind has changed, these subjects have abandoned the gold, silver and the solemn vestments from evening to morning, to cover themselves with the poor and poverty, but continuing as before and worse before, making great careers and entering into delicate positions, even if on them have been collected dossier containing news to say the least disturbing for each candidate for the episcopal dignity. And all those who yesterday had been excluded from the Episcopal elections especially for serious moral reasons, today are becoming bishops one after another; and all today carry the iron cross to the neck and the wooden pastoral stick in their hands, declaring on every occasion that «the poor are the Church’s priority».

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At those words, the good cardinal Carlo Caffarra gave me reason a thousand times, then, not even a month later, while I was preparing to return to Bologna on September 18, 2017 to visit him again, after having had a long conversation with him on September 5, the next day, late morning, he was hit by a heart attack and returned to the Father’s House.

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I would almost be tempted to say: better this way. Many other things have been spared, to him as to others, including this desecrating spectacle during which Donatella Versace, now rendered a monster disfigured by excessive abuse of plastic surgery, in front of Cardinal Gianfranco Ravasi, appears as an authentic monument to male virility.

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«Don’t let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction. He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God. Don’t you remember that when I was with you I used to tell you these things? And now you know what is holding him back, so that he may be revealed at the proper time. For the secret power of lawlessness is already at work; but the one who now holds it back will continue to do so till he is taken out of the way. And then the lawless one will be revealed, whom the Lord Jesus will overthrow with the breath of his mouth and destroy by the splendor of his coming. The coming of the lawless one will be in accordance with how Satan works. He will use all sorts of displays of power through signs and wonders that serve the lie, and all the ways that wickedness deceives those who are perishing. They perish because they refused to love the truth and so be saved. For this reason God sends thema powerful delusion so that they will believe the lie and so that all will be condemned who have not believed the truth but have delighted in wickedness» [St.Paul, II Thessalonians 2, 3-12].

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The Island of Patmos, 11 May 2018

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TO OPEN THE VIDEO CLICK ABOVE THE IMAGE…

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FEDERICO FELLINI IN HIS “ROMA” FILM (YEAR 1972), WAS ARRIVED VERY BEFORE THEM

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- Church news -

THE INSENSE PROPOSAL OF THE GERMAN BISHOPS AND THE REASON FOR WHICH ONLY THE CATHOLIC CAN BE ADMITTED TO THE EUCHARISTIC COMMUNION

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The hypothesis put forward by some bishops, that the Roman Pontiff may grant permission to Catholic ministers to give ordinarily, albeit only in some cases of mixed marriages, Communion to the non-Catholic party or to meet the desire of that party to receive Communion, it is an idea incompatible with what the Apostle says about the internal dispositions, moral and canonical necessary to receive Eucharistic Communion conveniently and fruitfully.

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Author
Giovanni Cavalcoli, o.p.

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PDF print format article

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St. Thomas Aquinas in the grip of an apoplectic stroke start

A few days ago a letter from Cardinal Willem Jacobus Eijk was released, Utrecht’s Arched, who explains why the Catholic Church cannot admit Protestants to Eucharistic Communion [Text of the letter WHO]. In this article I take up and develop the considerations of the Cardinal Primate of Holland starting from the conditions for accessing the Eucharistic Communion.

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Eucharistic communion it is the maximum expression and the main food of communion with the Church of the Catholic faithful, who is that Christian who, among all the other separated brothers, enjoys full and perfect communion with the Catholic Church. Access to Eucharistic Communion therefore presupposes that the faithful have made a sufficient spiritual journey of preparation and initiation into the Eucharistic mystery, which is that thanks to which the believer reaches the most intimate communion with God and with the Church possible on this earth. Those who wish to approach the Eucharistic Communion, therefore he must have a right faith in the Eucharistic mystery; he must know with certainty Who is He who wishes to receive in his heart. He must believe that under the species of bread and wine the substances of the body and blood of the Lord are hidden, thanks to the words of the consecration. The body and blood of the Lord are offered by the priest at Holy Mass, in sacrifice of impetration, of satisfaction and praise to the Father on behalf of the Church.

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The believer must know that in the Eucharist there is the total Christ, Head and mystical body, who is his Bride the Church. In the Eucharist, therefore all the good of the Church is contained, the source and culmination of his life, the foretaste and the pledge of future glory. All the mysteries of salvation are contained in the Eucharist, which it is therefore necessary to know and accept with faith, in order to achieve salvation. Of course, this mystery is so high and we are so low on this earth, that those of us can say that they feel truly worthy to receive the Eucharist? Because of this, before you receive it, we humbly proclaim, but hopefully: «O Lord, I am not worthy of You entering my house; but one word and I will be saved ". Thus the Eucharist is indeed a medicine, but it is above all what St. Augustine called the "food of the strong". In fact, it not only presupposes that the faithful are already in the grace of God, but it gives him a supplement of strength in the fight against sin and against Satan, under the patronage of Maria, type and model of the Church, Messianic and apocalyptic woman who alongside her Son, supports the Church in the fight against evil throughout history, until the final victory of the Parousia.

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Although we can never feel fully worthy to eat the body of the Lord, however, St. Paul distinguishes a worthy way from an unworthy way of assuming the Eucharist [cf. The Cor 11,28], dependent on our will and therefore in our power.

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San Tommaso Aquino, the Eucharistic Doctor, in commenting on the warnings that St. Paul gives in the above passage to those who wish to approach Communion, reminds us of the regrettable eventuality of one, who unworthily assumes the body of the Lord. This eventuality would occur in the case of one who assumed the Eucharist "not with a devoted mind" [1]. This "lack of devotion" [devotion] - explains Aquinas [2] - «it can be a mortal sin, accompanied by the contempt of the sacrament ". This unworthiness - notes St. Thomas [3] - can arise from the "will to access the Eucharist in a state of mortal sin, which however is not removed from penance. This happens thanks to contrition, which takes away the will to sin, with the intention of confessing and satisfying, as for the remission of guilt and eternal punishment " [4]. In this way, the penitent obtains "reconciliation with the members of the Church" [5]. But if the sinner does not accept the sacrament of penance and does not reconcile with the Catholic Church, what is the meaning of his access to Communion?

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St. Thomas specifies: «This sacrament is a spiritual nourishment. But he is not fed unless he is alive. And therefore it does not belong to sinners, who do not live in grace " [6]. Now, if - as Luther believes - the sacrament of penance and the works of penance are not necessary to be in grace, but the faith of being saved is enough, whereby the sinner remains in sin or obtains grace while remaining in sin [at the same time just and sinner], with which front he will dare to approach the unrepentant and unpurified Communion? Moreover, observes Aquinas, "The Eucharist is the sacrament of charity and ecclesial unity. But given that the sinner is devoid of charity and is deservedly separated from ecclesial unity, access to the sacrament, commits a falsity in signifying a charity that does not possess » [7]. The heretic and schismatic have or live separated from unity, effect of charity which builds and sanctifies the Church.

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THE PROTESTANTS MADE HIMSELF OF THE EUCHARIST

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visit of the Supreme Pontiff Francis I to the Anglican Community of Rome in February 2017

We must remember that Luther and Calvin's rebellion against the Church it destroyed some fundamental points of doctrine and practice, like the Eucharist and other closely related truths of faith, such as the primacy of the Roman Pontiff and the Magisterium of the Church, the priesthood, The holy Mass, the Sacred Tradition, the sacrament of penance, good works, the veracity of concupiscence, and measure, the value of natural reason and free will.

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So how would you like, from some parts, that these separated brothers and sisters can sincerely desire, legitimately and with full knowledge of the Communion or Communion can be given to them, when they do not believe at all or falsely in what it means and implies, and their separation from Rome was motivated precisely by the refusal of those points? Of course, some of them may be in good faith: but then it will not be for the Catholic minister to clarify things with them?

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Of course, in the meantime the priest distributes Communion during the Mass, it can happen, without him knowing, that a non-Catholic or a false Catholic appears. It will be in good faith? It will be in bad faith? What can the minister know about it? Therefore he can and must give Communion quietly, entrusting them to the mercy of God. The faithful will answer before God, if he is at fault. Unless someone who the priest knows with certainty that he despises the Eucharist appears; in which case he must have the ready wisdom to drive him away with all circumspection, firmness and charity. But such cases are extremely unlikely, especially if the priest is known for his zeal for the Eucharist.

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PASTORAL CAUTION OF THE CHURCH

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the Supreme Pontiff Francis I receives the “blessing” by the Primate of the Anglican Community. The invalidity of episcopal and therefore priestly ordinations administered by the Anglicans, it was declared by the Supreme Pontiff Leo XIII with his Apostolic Letter Lett Cares the 1896 as they lack apostolic succession [text WHO, Trad.. Italian WHO]. What a blessing he is therefore receiving, the Roman Pontiff?

The sacraments are means of salvation in which man and God work together, therefore in their administration the Church always takes these two factors into account; but in the evolution of times and in the variety of human situations, That, with pastoral prudence, depending on how you feel better, now it promotes human action more, now gives more space to divine grace. In fact, it knows that, if in the work of salvation the contribution of the human forces of the intellect of will is ordinarily necessary, sometimes, as for example in children or babies or in embryos, they are not yet able to practice. But since God wants everyone's salvation and salvation is a gift of grace, God disposes that these little beings, still unable to exercise reason, be saved only by the intervention of grace. However, since grace acts ordinarily through the sacrament, from here arose the use of the Church to baptize children.

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As for access to Communion, in the beginning of Christianity there was a long initiation, which ended with the declaration of the catechist that the catechumen, ordinarily adult, he was now fit to enter Communion. But Saint Pius, as is known, he wanted the faithful to be children, albeit always prepared, could be admitted to the divine banquet.

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VERY HIGH DIGNITY OF THE EUCHARISTIC COMMUNION

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the Supreme Pontiff Francis I in Lund, in Sweden, during the celebrations of the five hundred years of the so-called Luther's Reformation, next to one Archbishop covered with priestly vestments. This lady, conducive to abortion, euthanasia, genetic testing and marriage between same-sex couples, she is a declared lesbian, supporter of homosexualism and the theory of gender, as well as united in marriage with another woman

Communion is the summit and source of the whole life of the Church and the Catholic, source and summit of the Christian life, so who does not enjoy this fullness of communion, clearly he is in an interior condition which is disproportionate to the reception of the sacrament, that is, it lacks sufficient or suitable receptivity or availability to be able to conveniently assimilate a supernatural food, what is the Eucharistic bread, who, therefore, if he is hired with good dispositions, divinely nourishes the soul; but if these provisions are missing, and the subject still dares to take it, "Eat and drink" - as St. Paul says - "one's own condemnation" [The Cor 11, 29]. Indeed, communion with the Church is subject to different degrees of perfection, all of which are much higher, how much greater and more numerous are the elements of the Church which are made proper by the Christian. Thus it goes from a minimal degree, below which there is no visible communion, such as the condition of non-Christians or atheists, to a maximum degree, of a total communion, full and perfect, which is that of the Catholic. In between there are many intermediate degrees of imperfect and partial communion, more or less close to full communion, which are the degrees in which the separated brothers find themselves.

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Let us take two examples of these lower degrees of communion: Eastern dissidents, the so-called "orthodox", e and Lutherans. If we wanted to compare the Roman Church or the See of Peter to the center of an ideal circle, which represents the surface or area or space of the Christian being, or the surface or area of ​​the visible Church, we could say that concentric circles are given around the center, that gradually, starting from a circle of minimum extension, more and more amps follow one another until they constitute the maximum circumference, the furthest from the center, circumference that represents the fullness of all that the Church contains in its perfection and constitutes it in its firm essence, immutable and incorruptible, wanted and instituted by Christ, that essence and that integrity, that never, under the guidance of Peter and the Holy Spirit, can be deceived, altered, polluted, decreased, disintegrated, deducted, falsified or destroyed by the powers of hell. The said circumference represents the extreme boundary of the visible Church. Who is beyond this border, it would be entirely outside the visible Church, although, if he is honest and in good faith, it could belong to the invisible Church or - which is the same - to belong invisibly and unconsciously to the visible Church. Or the image of concentric circles could represent the different degrees of belonging to the Church in another way. The minimum circle, as close to the center, that is, to the See of Peter, it would represent the fullness of ecclesial communion. Ma, as we move on to circles increasingly wide and far from the center, we would have the decreasing degrees of lesser belonging, proper to separate brothers, until, reached the maximum circle, we would have the minimum membership, beyond which one is outside the visible Church.

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EUCHARISTIC COMMUNION IS CONNECTED TO FULL MEMBERSHIP TO THE CHURCH

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the Supreme Pontiff Francis I receives in audience a group of so-called bishop Lutheran from Finland

Now, by the same will of the Lord, full membership in the Church requires a series of requirements and conditions, missing even one of them, nobody can be in full communion, so he can't be saved, for the fact that salvation is obtained by accepting all the truths of faith and all the means of salvation, just as a living organism lives only if all the vital organs work in it. Which does not prevent divine mercy from saving even those who, without fault, if they were not to say at a lower level of communion, but even totally outside the visible boundaries of the Church, up to those who, as the Council says [The light, 16], had not even come to an explicit knowledge of God, which, however it does not mean atheism, as Rahner erroneously believes, for what sense does it make that an atheist consciously and voluntarily desires heaven, which consists in the vision of God?

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As has already been pointed out, the question of Communion to Protestants is very different from that of the Orthodox, although in both cases there is a lack of full communion with the Church in the separated brother under the guidance of the Roman Pontiff, guarantor of the unity of the Church, communion that gives meaning, authenticity and meaning to the Eucharistic Communion, which in turn builds this unity, Eucharistic communion which is therefore precisely the sacrament of unity and charity towards God and with our brothers and sisters, as we saw in St. Thomas Aquinas. So if the Orthodox Churches have preserved the element of apostolicity and therefore the Seven Sacraments, unfortunately, the Protestant communities rejected and lost it and thereby abolished the sacraments or at least, although they continue to speak of "sacrament" for Baptism and for the Supper, they have lost their authentic meaning, for for them the sacrament does not produce the grace which is signified by the sacramental formula, but this simply merely announces that grace is already present.

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Other sacraments, like Baptism and Marriage, they do not represent ecclesial unity as much as the Eucharist represents it. Because of this, the Church has no difficulty in recognizing the Baptism given by the Protestants or the Orthodox. Similarly, there is a liturgical-canonical legislation relating to mixed marriages. Ecumenical activity encompasses vast sectors of dogmatics and morals, which are Christian values ​​common to Catholics and non-Catholics. But the persistent presence of heresies in the doctrines of the separated brothers still prevents the Communication in the sacred, which requires the total integrity of the faith, because by its essence, represents the maximum expression of this integrity, lacking which, put this communicatio it would be fiction, desecration and sacrilege.

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The same brothers separated serious and honest they are the first to reject such a play, since they were born and were characterized precisely by the clear and conscious refusal of those conditions which make the practice of Eucharistic Communion possible. Because of this, Canon Law, when he grants Communion in special cases to the "willing" non-Catholic, comes to say that he can receive it only in so far, at least implicitly or intentionally, he wants to become a Catholic.

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A SENSE PROPOSAL

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the Supreme Pontiff Francis I, visiting the Evangelical Community of Rome in November 2015, offers a glass as a gift

The hypothesis put forward by some bishops, that the Pope may grant permission to Catholic ministers to give ordinarily, albeit only in some cases of mixed marriages, Communion to the non-Catholic party or to meet the desire of that party to receive Communion, it is an idea incompatible with what the Apostle says about the internal dispositions, moral and canonical necessary to receive Eucharistic Communion in a convenient and fruitful way. Dad, as universal Pastor of the Church, he certainly has the power to legislate and regulate the exercise of the Eucharistic cult, but always within the context of the intangible divine right. Christ, indeed, giving Peter the power to "tie and untie" [Mt 16, 19], granted him ample discretion and considerable legislative power regarding the particular and changing ways of administering the Sacrament of the Eucharist, according to circumstances of time, of place and people; but of course always in the context of nature, conditions, the essential and unchangeable purposes and prerequisites of the administration and reception of the Sacrament itself. Which means that the Pope exercises this power as universal Pastor of the Catholic Church and therefore towards all and only the Catholic faithful. Obviously it does not exercise jurisdictional power over those Christians who, for different reasons, in various forms or degrees, in the past they have escaped this pastoral and juridical guide or because of schisms or heresies, even if this does not prevent him from establishing ecumenical agreements or establishing special agreements with brothers separated for particular circumstances, pastoral opportunities or needs, and precisely also within the administration of the Eucharist, without, however, this should not cause scandal or prejudice to respect for the sacrament and the faith that justifies its existence.

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The reasons that are put forward for the granting of Communion to non-Catholics they are completely inconsistent and pretentious. In fact, we would like to invoke the ecclesial practice of mercy and hospitality. Now, it must be said that these virtues, though so precious in themselves, in this case they have nothing to do with it and instead it is necessary to invoke the virtues of discernment and prudence, which enable the minister to verify whether the applicant is "well disposed", as canon law states [Can. 844 § 3].

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THE PROVISIONS OF CANONIC LAW

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the Supreme Pontiff Francis I visiting the Lutheran Community of Turin in June 2015, receives a free copy of the Bible translated by Martin Luther

To about, Canon Law states that "Catholic ministers licitly administer the sacrament of the Eucharist to members of the Eastern Churches, if they ask for it spontaneously and are well disposed; this also applies to members of other Churches, which, in the judgment of the Apostolic See, relative to the sacrament in question, they are in the same condition as the aforementioned Eastern Churches " [Can. 844 § 3]. Again read the Law: "If there is danger of death or if, the diocesan Bishop or the Episcopal Conference, urgesse other grave necessity, Catholic ministers lawfully administer the sacrament of the Eucharist to other Christians as well, who have no full communion with the Catholic Church, who cannot access the minister of their own community and ask for it spontaneously, provided they manifest the Catholic faith about this sacrament and are well disposed " [Can. 844 § 4].

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What does "well disposed" mean? It is equivalent to saying, as St. Paul warns, "In a worthy way" [The Cor 11, 27]. Which means, first of all knowing how to "recognize the body of the Lord" [The Cor 11,29], that is, knowing how to see, with the eye of faith, that the consecrated host looks like bread, but it is not: It is the body of the Lord. But also Paul says that, one must "have examined himself" [v. 28], that is, to have verified that we are in God's grace, convinced of all truths of faith, guilt-free, animated by charity, in communion with the Church and the Pope, eager for holiness. Now, not all of these conditions are present in separate brothers.

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From the Canons of Law, however, it appears that the exclusion of separate brothers by Communion it is not to be understood in an absolute way. In particularly serious and urgent cases, if I'm well disposed, that is, if they accept the Catholic faith, they can receive Communion. But this is equivalent to saying: "If they convert to Catholicism", since it is clear that if instead they conscientiously and voluntarily conserve the heretical or schismatic elements which are incompatible with the Communion, which requires full communion with the Catholic Church, they cannot be in communion with God.

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AN UNPROPRIATE ATTITUDE

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… but finally the truth is realized, large and authentic MYSTERY OF FAITH: the pedicure ritual to the Ladies at the Mass of the Lord's Supper, when the universal Church remembers the institution of the Eucharist and the ministerial priesthood during Holy Week

The desire of the Protestants to receive the Eucharist, it does not seem dictated by authentically spiritual motivations, because otherwise they would accompany that desire with that of converting to Catholicism, in which only the Eucharist can be understood and lived; but it seems dictated by the purely psychological need not to feel discriminated against by Catholics, from a purely emotional need to share and feel welcomed, and from a confusing and easy-going idea of ​​ecumenism, which is made up only of a pleasant enjoyment of life together, apart from matters relating to the true and false in faith.

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The Christian dynamic of a mixed marriage it is certainly delicate and requires prudent and comprehensive pastoral attention. The couple are called to live intensely the common Christian values ​​that have remained in Catholics and Protestants. As the Second Vatican Council prescribes in Reintegratio [n.3], the Catholic part performs a guiding function towards the fullness of belonging to the Catholic Church, in full respect of the values ​​of Protestantism. Eucharistic Communion is a goal for the Protestant side, but which must be achieved by fulfilling the necessary conditions, which require full entry into the Catholic Church.

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Varazze, 10 May 2018

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NOTE

[1] Commentary on I Cor 11, 27-29, in You do the Pauli Lectura, vol.I, reading 7, n.689, Marietti, Torino 1953, p.363.

[2] Ibid.

[3] Ibid.

[4] Ibid., pp.363-364.

[5] Ibid.

[6] Ibid.

[7] Ibid.

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