Sunday, March 13, 2011

American Bulldog Leg Problems

The smoke of Satan in the house of the Lord


present anew the temptations of the Sunday interview with Father Gabriele Amorth who 30Days published in June 2001: A really disturbing is the passage in which father Amorth denouncing the exclusion of the group of 150 exorcists from the hearing of the Pope. It seems that the only people who are unable to enter the Vatican are those who fight against the evil in the name of the Church.


'... And deliver us from evil. "
Interview with Father Gabriele Amorth
Stefano Maria Paci

29 years have passed (almost 39 ed) from that June 29, 1972. It was the feast of St. Peter, Prince of the Apostles. It was the feast of St. Paul, who brought the Gospel of Christ to the far West. And in that June 29, the feast of the patron saints of Rome, the Successor of Peter, who took the name Paul cried out dramatically. Paul VI spoke of God par excellence of the enemy, that enemy of man called Satan. The enemy of the Church. "Through some crack" Paul VI denounced "the smoke of Satan has entered the Church. " An anguished cry, which left many shocked and amazed, even within the Catholic world.

And today, 29 years later? That smoke has been removed, or has invaded more rooms? We went to ask someone with Satan and his tricks has to do every day. Almost as a profession. It is the world's most famous exorcist: Father Gabriele Amorth, founder and honorary chairman of the International Association of Exorcists. We went to him because a few weeks ago, on May 15, was approved by the CEI, the Italian translation of the new ritual of exorcism. To enter use only awaits the placet of the Congregation for Divine Worship and the Discipline of the Sacraments. A new weapon that the Church has to fight the enemy? To overcome if you have not already done so, the smoke penetrated into the temple of the Lord? Nonsense! Listen to what Father Amorth said. You'll find that the war going on for millennia, raging more furiously than ever. Now that the battle has moved primarily into the house of the Lord. And that smoke ... Well, the smoke spreads in unexpected rooms.

Father Amorth, is finally ready for the Italian translation of the new ritual for the exorcists.

Gabriele Amorth: Yes, it is ready. Last year, the CEI had refused to approve it because there were errors in translation from Latin. And we exorcists, we should use it, we had the opportunity to point out again that the new ritual on many points we disagree. The basic text remains unchanged in this Latin translation. And at the end of a long-awaited Ritual has turned into a mockery. An incredible string which could prevent us from acting against the devil.

heavy accusation. What is it about?

AMORTH: Let me give just two examples. Sensational. In paragraph 15 it speaks of evil and how to behave. The curse is an evil caused a person using the devil. It can be done in various forms such as invoices, curses, hexes, voodoo, Macumba. The Roman Ritual explained how must face it. The new Rite, by contrast, categorically states that there is absolute prohibition to do exorcisms in these cases. Absurd. The spells are by far the most common cause of possessions and evil procured by the devil: not less than 90 percent. It's like saying not to work more exorcists. Paragraph 16, then solemnly declared that one should not do exorcisms if there is no certainty of the presence of the devil. It is a masterpiece of incompetence: the certainty that the devil is present in a person's only doing the exorcism. Among other things, the drafters did not notice any contradiction in both points, the Catechism of the Catholic Church, which indicates to perform the exorcism and demonic possession in the case of the evils caused by the devil. It also says it is on people over things. And the things there is never the presence of the devil, there's only influence.
The statements contained in the New Ritual are very serious and highly damaging, the result of ignorance and inexperience.

But it was not compiled by experts?

AMORTH: Absolutely not. In the past ten years have worked on the Ritual of two committees: the composed of cardinals who oversaw the Prenotanda, that the original provisions, and the one who took care of the prayers. I can say with certainty that none of the members of both committees have never been nor ever witnessed exorcisms exorcism and never had the faintest idea what are the exorcisms. This is the error, the original sin of this Ritual. No one who worked there was an expert on exorcism.

How is this possible?

AMORTH: Do not ask me. During the Second Vatican Council each committee was assisted by a team of experts who accompanied the bishops. And the habit has been maintained anche dopo il Concilio, ogni volta che si sono rifatte parti del Rituale. Ma non in questo caso. E se c’era un argomento su cui servivano degli esperti, era questo.


E invece?


AMORTH: Invece noi esorcisti non siamo mai stati consultati. E, tra l’altro, i suggerimenti che abbiamo dato sono stati ricevuti con fastidio dalle commissioni. La storia è paradossale. Vuole che gliela racconti?


Certo.


AMORTH: Man mano che, come aveva chiesto il Concilio Vaticano II, le varie parti del Rituale romano venivano riviste, noi esorcisti attendevamo that it treated the title XII, that the exorcism ritual. But evidently it was not considered a relevant argument, as the years went by and nothing happened. Then, suddenly, on June 4, 1990, came the ritual interim test. It was a real surprise for us that we had never been consulted before. Yet for some time we prepared the requests, on a revision of the Ritual. We asked, among other things, to touch up the prayers, invocations to the Virgin Mary onto which were completely missing, and to increase the specific exorcism prayers. But we were completely cut off from the possibility of any contribution. Do not get discouraged: the text was done for us. E since in the letter, the then prefect of the Congregation for Divine Worship, Cardinal Eduardo Martinez Somalo, asked the bishops 'conferences to have, within two years, "advice and suggestions given by the priests who so use' we set to work. Brought together eighteen exorcists, chosen from among the most experienced of the planet. Scrutinized the text. Use it. We immediately commended the first part, in which the evangelical foundations of exorcism were summarized. It is the biblical-theological aspect, which certainly did not lack jurisdiction. A new part compared to the Ritual of 1614 composed under Pope Paul V: after all, at that time there was no need remember these principles, recognized and accepted by all. Today, however, is indispensable.

But when we went to examine the practical part, which requires specific knowledge of the subject, it is obviously the total inexperience of the editors. Our observations were abundant, article by article, and we have made to all interested parties: the Congregation for Divine Worship, Congregation for the Doctrine of the Faith, the Episcopal Conferences. A copy was delivered directly into the hands of the Pope

How was allowed in your comments?

AMORTH: Reception bad, nothing effective. We were inspired by the LG, in which the Church is described as' People of God. " At number 28 we talk about the collaboration between priests and bishops, at number 37 is said with clarity, even referring to the laity, "according to science, the power and prestige they enjoy, have the option, sometimes even the duty to make known their views on matters concerning the good of the Church. " It was exactly the case. But we were deceived, naively, that the provisions of Vatican II were entered into the Roman congregations. Instead we found ourselves in front of a wall of rejection and contempt. The secretary of the Congregation for Divine Worship gave a report to the Committee Cardinals in which he said that their interlocutors were the bishops, not priests or exorcists. He added quote, about our humble attempt to help as experts express their opinion: "We had to take note of the phenomenon of a group of exorcists and called demonology, who subsequently have formed the International Association, which orchestrated a campaign against the ritual. " Indecent accusation: we have never orchestrated any campaign! It was addressed to us the ritual, and commissions had not convened any person: it was only logical that we try to make our contribution.

But it means that the New Rite is unusable for you in the fight against the devil?

AMORTH: Yes We wanted to deliver a blunt instrument. Were canceled effective prayers, prayers which had twelve centuries of history, and have created new, ineffective. But luckily there was thrown, the last, a lifeboat.

What?

AMORTH: The new prefect of the Congregation for Divine Worship, Cardinal Jorge Medina, has added to the Ritual a Notification. In stating that the exorcists are not required to use this ritual, but if they want can still use the old making a request to the bishop. The bishops must ask permission to the congregation but, as the cardinal writes, "willingly grants it."

"The grant willingly"? It is a strange concession ...

AMORTH: He wants to know where does? On one attempt made by Cardinal Joseph Ratzinger, prefect of the Congregation for the Doctrine of the Faith, and by Cardinal Medina to introduce into the Ritual an article - then it was Article 38 - which authorized the exorcists to use the earlier ritual. Undoubtedly it was a maneuver at the last minute to let us avoid the big mistakes that we are in this final ritual. But the attempt was rejected two cardinals. Then Cardinal Medina, who understood the stakes, he decided to help us in any case, this lifeboat, adding a separate notification.

considered How come, you exorcists in the Church?

AMORTH: We are treated very badly. The brother priests who are charged with this delicate task are viewed as crazy, the exalted. In general they are barely tolerated by the same bishops who appointed them.

The fact most striking of this hostility?

AMORTH: We held an international congress of exorcists near Rome. And we asked to be received by the Pope for not giving him the burden of adding a new audience to the many already do, we simply asked to be received in open court, one in St. Peter's Square on Wednesday. And without the need to be mentioned among the greetings. We made regular application, as recalled perfectly Monsignor Paolo De Nicolò, the Prefecture of the Papal Household, who welcomed with open arms to our request. The day before the hearing, however, the Monsignor De Nicolò us ha detto – a dire il vero con grande imbarazzo, per cui si è visto benissimo che la decisione non dipendeva da lui – di non andare, che non eravamo ammessi. Incredibile: 150 esorcisti provenienti dai cinque continenti, sacerdoti nominati dai loro vescovi in conformità con le norme del diritto canonico che richiedono preti di preghiera, di scienza e di buona fama – quindi un po’ il fior fiore del clero –, chiedono di partecipare a un’udienza pubblica del Papa e vengono buttati fuori. Monsignor De Nicolò mi ha detto: «Naturalmente le prometto che le invierò subito la lettera con le motivazioni». Sono passati cinque anni, e quella lettera la aspetto ancora.


Certamente non è stato Giovanni Paolo II ad escluderci. Ma che a 150 sacerdoti venga proibito di partecipare a una udienza pubblica del Papa in piazza San Pietro spiega quanto sono ostacolati gli esorcisti dalla loro Chiesa, quanto sono malvisti da tante autorità ecclesiastiche.


Lei col demonio ci combatte quotidianamente. Qual è il più grande successo di Satana?


AMORTH: Riuscire a far credere di non esistere. E ci è quasi riuscito. Anche all’interno della Chiesa. Abbiamo un clero e un episcopato che non credono più nel demonio, negli esorcismi, nei mali straordinari che il diavolo può dare, e nemmeno nel potere che Gesù ha concesso di scacciare i demoni.


Da tre secoli la Chiesa latina – al contrario della Chiesa ortodossa e di varie confessioni protestanti – ha quasi del tutto abbandonato il ministero esorcistico. Non praticando più esorcismi, non studiandoli più e non avendoli mai visti, il clero non ci crede più. E non crede più nemmeno al diavolo. Abbiamo interi episcopati contrari agli esorcismi. Ci sono nazioni completamente prive di esorcisti, come la Germania, l’Austria, la Svizzera, la Spagna e il Portogallo. Una carenza spaventosa.


Non ha nominato la Francia. Lì la situazione è differente?


AMORTH: C’è un libro scritto dal più noto esorcista francese, Isidoro Froc, dal titolo: Gli esorcisti, chi sono e cosa fanno. Il volume, tradotto in italiano dall’editrice Piemme, è stato scritto per incarico della Conferenza episcopale francese. In tutto il libro non si dice mai che gli esorcisti, in certi casi, fanno esorcismi. E l’autore ha più volte dichiarato alla televisione francese di non avere mai fatto esorcismi e che mai li farà. Su un centinaio di esorcisti francesi, solo cinque credono al demonio e fanno gli esorcismi, tutti gli altri mandano chi si rivolge a loro dagli psichiatri.


E i vescovi sono le prime vittime di questa situazione della Chiesa cattolica, da cui sta scomparendo la credenza nell’esistenza del demonio. Prima che uscisse questo nuovo Rituale, l’episcopato tedesco ha scritto una lettera al cardinale Ratzinger in cui affermava che non occorreva un nuovo Rituale, perché non si dovevano più fare gli esorcismi.


È compito dei vescovi nominare gli esorcisti?


AMORTH: Sì. Quando un sacerdote viene nominato vescovo, si trova di fronte ad un articolo del Codice di diritto canonico che gli dà l’autorità assoluta per nominare degli esorcisti. A qualsiasi vescovo il minimo che si può chiedere è che abbia almeno assistito a un esorcismo, dato che must make a decision so important. Unfortunately, almost never happens. But if a bishop is facing a serious demand for exorcism - that is, that is not made from a nut - and fails to do so, commits a mortal sin. And is responsible for all the terrible suffering of that person, which sometimes last for years or a lifetime, and that could have prevented.

Are you saying that most of the bishops of the Catholic Church is a mortal sin?

AMORTH: When I was a kid my old parish priest taught me that there are eight sacraments: the eighth is ignorance. And the eighth sacrament saves most of the other seven summed together. To make a mortal sin must be grave matter, but also full awareness and deliberate consent. This omission of help from many bishops is a grave matter. But these bishops are ignorant: there is therefore no deliberate consent and full awareness.

But faith remains intact, that remains a Catholic, if one does not believe in the existence of Satan?

AMORTH: No. I'll tell you a story. When I met for the first time Ernetti Don Pellegrino, a celebrated exorcist who has practiced for forty years in Venice, said: "If I could talk with the Pope would say I meet too many bishops who do not believe in the devil. " The following afternoon Ernetti father has come back to me in the morning to tell me that was received by Pope John Paul II. "Holiness," he said, "there is an exorcist here in Rome, Father Amorth, who would tell you if it came from who knows too many bishops who do not believe in the devil." The Pope replied, dryly: "Whoever does not believe in the devil does not believe in the Gospel." Here's the answer I gave him and I repeat.

Let me understand: the result is that many bishops and many priests are not Catholics?

AMORTH: Let's say you do not believe in a Gospel truth. So if anything, to propagate them heels heresy. But mind you: one is formally heretical if he is accused of something and if it persists in error. But no, today, for the situation that exists in the Church, a bishop accused of not believing in the devil, the demonic possession and not to appoint exorcists because he does not believe. Yet I could do so many names of bishops and cardinals who are newly appointed to a diocese have taken all exorcists the faculty to exercise. Or of bishops who openly maintain: "I do not believe it. These are things of the past. " Why? Unfortunately, because there was the pernicious influence of certain biblical scholars, and I could do it very illustrious names. That we touch every day with his hand the next world, we know he had a hand in many liturgical reforms.

For example?

AMORTH: The Second Vatican Council was asked to review texts. Disobedience to that command, but we wanted to redo it completely. Without thinking that you could even make things worse rather than better. And many rites were made worse for this mania of wanting to throw away everything that was in the past and start all over again, as if the Church until now there had always cheated and deceived, and only now it's finally time for large genes of superteologi, of superbiblisti, superliturgisti of which can give the Church the right things. A lie was the last Council simply asked to review these texts, not to destroy them.

The exorcism ritual, for example, was correct, not rebuilt. There were prayers that have twelve centuries of experience. Before deleting old and prayers so that for centuries have proved effective, it should think long. But no. We all exorcists, used for testing the new ritual prayers interim, we have experienced that are totally ineffective.

But the rite of baptism of children was worse. It was distorted, almost eliminating the exorcism against Satan, who has always had enormous importance for the Church, so that was called the minor exorcism. Against this new rite has publicly protested by Paul VI. It was worse at the new Rite of Blessings. I have read carefully all its 1200 pages. Well, it was painstakingly removed all reference to the fact that the Lord must protect us from Satan, the angels protect us from the assault of the devil. They took all the prayers were for the blessing of homes and schools. Everything was blessed and protected, but protection from the devil today no longer exists. There are no defenses, and even more prayers against him. The same Jesus taught us a prayer of liberation in the Our Father: "Deliver us from evil. Deliver us from the person of Satan. " In Italian has been translated incorrectly, and now he says in prayer: "Deliver us from evil." There is talk of a generic evil, which basically do not know the source: instead of the evil against which our Lord Jesus Christ taught us to fight is a real person: it is Satan.

you have a vantage point: the feeling that Satanism is spreading?

AMORTH: Yes very much. When faith falls increases superstition. If I use the language of the Bible, I say that si abbandona Dio e ci si dà all’idolatria, se uso un linguaggio moderno, dico che si abbandona Dio per darsi all’occultismo. Lo spaventoso calo della fede in tutta l’Europa cattolica fa sì che la gente si getti tra le mani di maghi e cartomanti, mentre prosperano le sette sataniche. Il culto del demonio viene reclamizzato a masse intere attraverso il rock satanico di personaggi come Marilyn Manson, e viene dato l’assalto anche ai bambini: giornali a fumetti insegnano la magia e il satanismo.


Diffusissime le sedute spiritiche, in cui si evocano morti per averne risposte. Ora si insegna a fare sedute spiritiche con il computer, con il telefono, con il televisore, con il registratore ma especially with automatic writing. There is no longer even need a medium: Spiritualism is a "do it yourself." According to surveys, 37 percent of students did at least once a game board or glass, which is a real seance. In a school where I was invited to speak, the boys were told that during the hour of religion under the complacent eyes of the teacher.

It Work?

AMORTH: There is no distinction between white magic and black magic. When the magic works, it is always the work of the devil. All forms of occultism, like this great application to the religions of the East with their esoteric suggestions, are open to the devil. And the devil enters. Now.

I did not hesitate to say immediately, in the case of a nun killed in Chiavenna and in that of Erika and Omar, the two boys from Novi Ligure, that there was a direct intervention of the devil because those young people were given to Satanism. Continuing the investigation, police discovered, in both cases, these guys were following Satan, had satanic books.

relies on what the devil to seduce a man?

AMORTH: He has a monotone strategy. Him ho detto, e lui lo riconosce… Fa credere che l’inferno non c’è, che il peccato non esiste ma è solo un’esperienza in più da fare. Concupiscenza, successo e potere sono le tre grandi passioni su cui Satana insiste.


Quanti casi di possessione demoniaca ha incontrato?


AMORTH: Dopo i primi cento ho smesso di contarli.


Cento? Ma sono tantissimi. Lei nei suoi libri dice che i casi di possessione sono rari.


AMORTH: E lo sono davvero. Molti esorcisti hanno incontrato solo casi di mali diabolici. Ma io ho ereditato la "Customers" of fame as an exorcist Father Candido, and therefore the case that he had not yet resolved. Furthermore, the other exorcists send to me the most resistant cases.

The most difficult he has encountered?

AMORTH: I have "in care" now, and for two years. It's the same girl who was blessed - it was not a true exorcism - by the Pope at the Vatican in October and has created a stir in the newspapers. It hit 24 hours on 24, with unspeakable torments. Doctors and psychiatrists could not understand it. It is fully lucid and intelligent. A truly sad case.

As you fall victim of the devil?

AMORTH: You may run into overtime sent by the evil demon for four reasons. Or why this is good for the person (in the case of many saints), or persistence in sin in an irreversible way, or someone throws a curse by the devil, or when it is sensible to occult practices.

During the exorcism of possessed that kind of phenomenon occur?

AMORTH: I recall an illiterate peasant who during the exorcism he spoke only in English, and I needed an interpreter. There are those who exhibit superhuman strength, who rises from the ground and completely different people can not keep sitting on the chair. But it is only the context in which they take place, that we speak of demonic presence.

To her, the devil has never done wrong?

AMORTH: When Cardinal Poletti asked me to do the exorcist I commended to the Virgin Mary: "Wrap your mantle and I will be very safe." Threats of the devil has made me a lot, but I have never done any harm.

She is never afraid of the devil?

AMORTH: I fear the beast? It is he who should be afraid of me: I work in the Lord's name in the world. And he is only the monkey God

Father Amorth, Satanism is spreading more and more. The new exorcism ritual makes it difficult to do. Exorcists prevented from attending a hearing with the pope in St. Peter's Square. Tell me honestly, what is happening?

AMORTH: The smoke of Satan enters everywhere. Everywhere! Perhaps we were excluded from the hearing of the Pope because they were afraid that many exorcists manage to chase away the legions of demons that have located in the Vatican.

're kidding, right?

AMORTH: It may seem a joke, but I think not. I have no doubt that the devil tries especially Church leaders, like trying all the vertices, the political and industrial.

Are you saying that even here, as in all wars, Satan wishes to conquer generals opponents?

AMORTH: It's a winning strategy. He always tries to implement it. Especially when the opponent's defenses are weak. Even Satan tries. But thank God the Spirit Holding the Holy Church: "The gates of hell shall not prevail." Despite the defections. And despite the betrayals. That should not surprise. The first was a traitor of the apostles closest to Jesus, Judas Iscariot. But despite this, the Church continues on its path. It is held together by the Holy Spirit, and then all the struggles of Satan may have only partial results. Of course, the devil can win battles. Also important. But never the war.


Saturday, March 12, 2011

Ball Python Of The Rainforest

Tradition is the soul of the Church Tradition

I transmit what I received
Cristina Siccardi

Tradition is the soul of the Church, and sanctifying the lifeblood from which no Catholic can ignore. The Tradition of the Church, written and oral, whole, not partial, not fragments, contains the truth bequeathed by Christ, the Anointed of God, the priest went and died on the cross for the salvation of everyone. In this tradition has always referred to Archbishop Marcel Lefebvre, who managed, with its steel, Unbreakable Faith and God's special grace, to diagnose the causes of the crisis in the Church and, as a good doctor, to deliver to his contemporaries and to future generations adequate therapy for healing.

In the text came out recently in a bookstore I transmit what I received. Enduring tradition and future of the Church (Sugarco, € 18.80), edited by Alessandro Gnocchi and Mario Palmaro, Archbishop Lefebvre illustrates Faith and wisdom, lucidity and clarity, the main reasons of tradition: it is not really closed in on itself and in his past, with its teachings, its rituals, its prayers, not a suggestion for a few nostalgic and haggard, but the eternal life of the Church, that is not tied to a specific historical period and ends in it but is the heart of the Bride of Christ from which all the branch arteries that supply the only true religion, is proclaimed as he sang the St. Augustine of Hippo (354-430) converted the other, distant in time and space, but not in the communion of saints, Blessed John Henry Newman (1801-1890), the brave and fearless pastor who declared open war in the nineteenth century liberalism as the declare in the next century, the defender of tradition, Archbishop Marcel Lefebvre.

Revelation was transmitted orally from Christ to the Twelve with the task of transmitting it anywhere, from generation to generation. Archbishop Lefebvre says: "From that promise to this day the story of God's mercy for humanity è la storia dell’antico e del nuovo Testamento e pertanto tutta la storia della Chiesa. Lo Spirito soffia dove vuole e si sceglie, per venire in soccorso alla Chiesa in pericolo, Pontefici e umili fedeli, prìncipi e pastorelle. […] lo Spirito Santo non potrà che far eco a Nostro Signore. Per questo, seppure con modalità esteriori diverse, coloro che Egli ha scelto hanno ripetuto e fatto le medesime cose, si sono nutriti alle stesse fonti per rendere vitalità alla Chiesa. Sant’Ilario, san Benedetto, sant’Agostino, sant’Elisabetta, san Luigi, santa Giovanna d’Arco, san Francesco d’Assisi, sant’Ignazio, il santo curato d’Ars, santa Teresa del Bambin Gesù […]. Tutti tennero in grande stima i sacramenti e particolarmente l’Eucaristia e il Santo Sacrificio della Messa. Tutti manifestarono il distacco dai beni di questo mondo e lo zelo per la salvezza dei peccatori. Non avevano nulla di più caro che la gloria di Dio, di Nostro Signore Gesù Cristo, l’onore della Sua unica Chiesa. La Sacra Scrittura era loro familiare e veneravano la Tradizione della Chiesa espressa nelle professioni di fede, nei Concili e nei catechismi, dove si trova l’autentica dottrina trasmessa dagli apostoli» (pp. 77-78).


La giovinezza della Tradizione


Come il Figlio di Dio appartiene a tutti i tempi, anche la Tradizione appartiene a tutte le generazioni, ecco la giovinezza perenne della Chiesa, Sposa di Cristo, infatti, scrive ancora Monsignor Lefebvre, ricordando san Paolo: «Jesus Christus heri, hodie et in saecula», «Gesù Cristo ieri, oggi e per tutti i secoli» (Eb 13,8) e ciò che è eterno non passa, perché “è”.


Tuttavia la Chiesa militante cammina e allora «può accadere che il messaggio si attenui, che i nemici della Chiesa riescano a soffocare la buona semente, che la negligenza dei pastori attenui la fede, che i costumi si corrompano, la cristianità presti un orecchio benevolo alle critiche ironiche di questo mondo perverso» (P. 79), where Satan does not threaten only what is outside the Church, but seeks to violence in an attempt to insinuate itself even within that it autodemolisca: "So the renovations are necessary, but the example of Our Lord is the echo of the Father, the Holy Spirit which is the echo of the Son, the apostles have never ceased to repeat their disciples, remember what you were told, stay in the doctrine which you have been taught, keep the deposit of faith, do not be fooled by false prophets, liars, sons of perdition, for the eternal fire with all those who follow them. Let us read the epistles of St. Paul to Timothy and Titus, the Epistles of san Pietro, di san Giacomo, di san Giovanni.


Se si cerca in san Giovanni Crisostomo (344/354-407), in sant’Ilario di Poitiers (315 ca-367), in sant’Agostino il loro criterio di giudizio sugli errori del loro tempo, si osserva che essi ritornano sempre a ciò che hanno insegnato coloro che avevano udito parlare gli apostoli o i loro testimoni diretti, e soprattutto a ciò che avevano insegnato coloro che si erano succeduti sulle cattedre degli apostoli, in particolare sulla cattedra di Pietro» (p.79).


In queste pagine emerge tutto l’amore di monsignor Lefebvre per Roma, patria dell’integra Tradizione, la città scelta by Jesus to spread the tradition, "Domine, quo vadis?" ("Lord, where are you going?") asked him when Peter was just trying to Rome for fear of the Lord and fled, looking at him, replied, "Venio Romam iterum Crucify "(" I come to Rome to crucify me again '). In Rome, therefore, no longer in Jerusalem.

Whenever the Church has been hit and hit, it was always restored by the golden rule of Tradition, and even today, says Archbishop Lefebvre, reference should be the golden thread of the faithful and uncorrupted transmission: "We must therefore return to the golden rule of the whole tradition, sia per la fede che per i costumi» (p. 81).


La Santa Messa e la santità sacerdotale


In questo salutare e reviviscente ritorno alla Tradizione sono essenziali due elementi: la Santa Messa di sempre, dove si rinnova il Santo Sacrificio del Signore Gesù e i sacerdoti. Alla Santa Messa Monsignor Lefebvre non ha rinunciato, incurante dei costi personali pagati e pagandi, quella Messa liberalizzata nel 2007, dopo decenni di persecuzione, dal Motu Proprio Summorum Pontificum di Benedetto XVI.


Diceva il Vescovo che comprese che dalla salvaguardia della Santa Messa di sempre avrebbe trovato giovamento il Credo dei fedeli: «Contemplare la Santa Messa significa contemplare Gesù sulla croce. ContemplarLo come ha fatto la Madonna, che stava accanto a Lui, e vedere in quella croce il culmine dell’amore di Dio per noi. Potremmo definire Gesù come l’amore spinto fino al sacrificio di sé, che è il sacrificio supremo. È proprio questo, Nostro Signore: l’amore per il Padre e l’amore per il prossimo spinto fino al sacrificio supremo, fino all’ultima goccia del Suo sangue. È questa la più grande manifestazione dell’amore di Gesù per il Padre e per noi» (pp. 208-209).


Monsignor Lefebvre non ha rinunciato neppure alla santità sacerdotale for which he spent enormous energy, in order to safeguard and spread, he founded a seminary, which has kept the parameters of the pre-Council training, but also gave birth to an institution, the Society of Saint Pius X. Here, then, that "without any rebellion, we are continuing our work of priestly formation in the light of the Magisterium ever, convinced that it can not render better service to the Holy Catholic Church, the Supreme Pontiff and to future generations. "If it happened," says St. Paul, "that we or an angel from heaven should preach different things from what I've taught, it is anathema." St. Paul is anathema if he teaches something new, if teach something that is not taught at one time "(p. 84), which was not sent, then, from Tradition ...

attempt to trample on tradition

the Second Vatican Council you tried, sometimes bullying, sometimes with flattery and cunning, to leave behind the tradition, as if the Church were to get rid of a burden, from an anachronism: the modern world, "liberated" and "intelligent" scientist and lover of progress, demanded it, it claimed. The Pastoral Council of the twentieth century, the first in the history of the Church with this characterization, he wanted to try a dialogare con il mondo contemporaneo, con le sue filosofie e le sue prassi, con la sua religione antropocentrica, come lucidamente chiarito da Paolo VI (1897-1978) nell’allocutio di chiusura del Concilio stesso (7 dicembre 1965). Dichiara Monsignor Lefebvre: «Una minoranza liberale fra i padri del Concilio e soprattutto fra i cardinali fu attivissima, molto organizzata, e quanto mai appoggiata da una pleiade di teologi modernisti e da numerosi segretari. Basta pensare all’enorme produzione di pubblicazioni dell’IDOC [rivista teologica di «documentazione trans-confessionale per il rinnovamento religioso e umano»], sovvenzionata dalle Conferenze episcopali tedesca e olandese. Essi ebbero gioco facile nel chiedere costantemente l’adattamento della Chiesa all’uomo moderno, cioè all’uomo che vuole liberarsi da tutto, nel presentare la Chiesa come inadatta, impotente, e nel far battere il petto ai predecessori. La Chiesa viene presentata altrettanto colpevole che i protestanti e gli ortodossi delle separazioni di una volta. Essa deve chiedere perdono agli attuali protestanti» (p. 96).


In questa atmosfera di ebbrezza di liberazione si tennero i lavori del Concilio Vaticano II, un’atmosfera alla quale si oppose, con temerarietà, il Vescovo Marcel Lefebvre, che votò la maggioranza dei documenti conciliari, ma che si oppose fermamente a quelle novità di chiarissimo carattere liberale. «… io non sono né mai ho sognato di definirmi “il capo dei tradizionalisti”. Altri hanno affermato questo, anche a Roma, ma io non lo sono affatto. Perché anch’io sono un semplice cattolico» (p. 100) e come semplice cattolico, come sacerdote e come Vescovo, Monsignor Lefebvre si attenne ai principi dettati dal grande difensore della Tradizione, san Vincenzo di Lérins (?-450 ca), il quale scrisse, ben conoscendo il pericolo delle eresie:


«Cosa farà il cristiano cattolico se qualche piccola parte della Chiesa si staccherà dalla comunione, dalla fede universale? Quale altra decisione prendere, se non preferire alla parte cancrenosa e corrotta il corpo nel suo all that is healthy? And if some other new contagion attempts to poison no longer a small part of the Church, but all of it, then it will follow its care to the old, which obviously can not be seduced by any lying novelty "(St. V. Lerins, Commonitorium ). Based on this principle Archbishop Lefebvre found the courage to speak out loud and to defend the tradition considers this resistance "the greatest service we can render to the Church and the Successor of Peter" (p. 117).

Christ the King

Return to the Cross is fundamental: Christ has reigned through the Cross because the Cross has conquered sin, the devil won, conquered death, because "... the Virgin Mary at the foot of the cross, I repeated. She, her heart pierced, full of suffering and pain, but also full of joy in joining the sacrifice of her divine Son, I repeat, "Be Christian, you are Catholics." Let us not be tempted by all the worldly ideas from all currents of the world that draw them to sin and hell. If we go to heaven, we must follow Jesus, take up our cross and follow Him, imitate Him in His cross, His suffering, His sacrifice "(p. 123).

Monsignor Lefebvre in the storm of revolutionary ideas and craving something new, he chose to continue in the plowed ground in twenty centuries of Christianity, and called the decision "Operation Survival of Tradition" (p. 149).

It says again, keep the Testament of Jesus Christ, the Holy Mass, based on the Sacrifice, which is "everything to God" (p. 122), therefore, with mystical inspiration, cries, "for the glory Holy Trinity, for the love of our Lord Jesus Christ, for his devotion to the Blessed Virgin Mary for the love of the Church, for the love of the Pope, for the love of bishops, priests, of all the faithful, for the salvation of the world ... kept the legacy of Jesus Christ, preserved the Sacrifice of Our Lord! Keep the Mass of All Time "(p.125).

The design and the spirituality of Archbishop Lefebvre on the Holy Sacrifice are related to those of the holy Curé of Ars (1786-1859) and Padre Pio of Pietrelcina (1887-1968): "In the Mass and the Cross primary victim and the priest are the same. The victim is the "Christ" is present under the appearances of bread and wine "(p. 162).

sublime All the churches that were built over time are state innalzate per questa Santa Messa e per questa Messa sono stati formati sacerdoti degni di tale compito, con Fede autentica, in Grazia di Dio, dove vita naturale e vita soprannaturale si incontrano felicemente e si fondono l’una nell’altra. Non è semplice, ma possibile, infatti se «veramente noi viviamo con Dio, se veramente siamo con il Signore e ci abbandoniamo a Lui, stiamo sicuri che Egli, giorno per giorno, ci indicherà la via da seguire. […] se restiamo tra le braccia di Dio saremo senz’altro sicuri di essere Suoi figli obbedienti e intimamente uniti a Lui» (p. 189).


Materialismo, liberalismo, indifferentismo, latitudinarismo… hanno infettato society, where all the cults of various religions have equal status of the Catholic Faith. Nobody seems to believe more in the kingship of Jesus Christ, but the day when He will return "suddenly the clouds of heaven, they will be forced to say:" Ah! He really is King. We did not think was possible. " Yes, Our Lord is King and He alone will be Re: there will be others. People do not believe it, like a fairy tale. They live in such a liberalism, secularism in such a widespread, deeply to be infected. They are mixed with materialism. So Jesus is no longer relevant to the rightful place. " (P. 193). How can we forget in queste affermazioni le parole dell’Evangelista Matteo, il quale descrive ciò che accadde sul Calvario quando Gesù spirò sulla Croce? «Ed ecco il velo del tempio si squarciò in due da cima a fondo, la terra si scosse, le rocce si spezzarono, i sepolcri si aprirono e molti corpi di santi morti risuscitarono. E uscendo dai sepolcri, dopo la sua risurrezione, entrarono nella città santa e apparvero a molti. Il centurione e quelli che con lui facevano la guardia a Gesù, sentito il terremoto e visto quel che succedeva, furono presi da grande timore e dicevano: “Davvero costui era Figlio di Dio!”» (Mt 27, 51-54 ).


L’amore per Roma


La salvezza delle anime, «salus animarum suprema lex», come insegna san Tommaso (Cfr. Quaestiones quodlibetales, XII, q.16, a. 2; anche Codice di Diritto canonico 1983, can. 1752), stava in cima ai pensieri del Vescovo che, simile all’aquila quando plana nelle altezze, riuscì a mantenere una visione globale della situazione che veniva a crearsi. Rimase, così, fuori dalla pandemia liberaleggiante e, conservando umiltà e semplicità, riuscì a trasmettere tutto ciò che aveva ricevuto: integrità della Fede di Santa Romana Chiesa, primato petrino, dottrina cattolica, celebrazione del Santo Sacrificio di sempre, santità sacerdotale.

Chiarissimo from these pages, oozing love for the Trinity, to Mary, for the Saints, all of his attachment to Rome that he suffers from the Masons, seeking to destroy the Church, relegated to the Vatican City, but rejoices every time he reaches her. Considered, in fact, an essential element, both for seminarians and for the priests of the Society of Saint Pius X, called to "never forget" (p. 215), Roman influence on "our spirituality, our liturgy and also on our theology "(p. 215). Rome is the seat of Peter and Archbishop Lefebvre recalls the verse of Dante (1265-1321), "where Christ is Roman" (Purgatorio, XXXII, 102), so the Bishop comes to the determination that you can not be "without being Roman Catholics." Christianity, by the will of God, Roman was poured into the mold, therefore, not 'never forget: it is up to us keep this Roman tradition desired by the Lord "(p. 216).

Archbishop Lefebvre, who deployed all his qualities and energies for the triumph of truth, he fought with humility, avoiding, in fact he recommended the calm and quiet, let alone any kind of sterile debate, because argued, "we do not work against anyone, neither persons nor institutions "(p. 231). He, with his children, faithful ones, work and work not to destroy but to build.



Friday, March 11, 2011

Nausea Mucus Sour Stomach

group in Syracuse


Archdiocese of Syracuse is forming a group of applicants for the Traditional Mass. promoters indicate your email address to the faithful of the diocese concerned or sympathizers of the ancient rite so they can contact the new group.

Here's the address E-mail: gregorianasiracusa@libero.it

Tuesday, March 8, 2011

My Baby Has Really Red Gums

the two horns of a dilemma

publish this very interesting intervention by the top of the Fraternity of Saint Pius X for the district of France; basically you can see how the two horns of the dilemma, save the tradition and with it, or save the Church Council and with it one of the ways of the Supreme Magisterium of the Church, in essence can not be overcome and resolved without addressing the big question of the Council. Now since there is something that is higher than both the Church that the supreme Magisterium, and this is the salvation of souls, for the good of souls seems high time for a rethinking of the council at its best: a favorable opportunity could lie in the fact that next year it occurs in October 50th anniversary of the opening of the Council. We pray that the good of souls in the Church requires great faith and great sacrifice.

letter to our brother priests
What is the relationship between the Vatican and the crisis?
Letter quarterly reports to the Society of St. Pius X with the French clergy

What is the relationship between the Vatican and the crisis?

E 'is already a year that the talks doctrine advocated by the Society of Saint Pius X established by the Supreme Pontiff and are held regularly between the experts of the Congregation for the Doctrine of the Faith and the representatives of the Society of Saint Pius X. These doctrinal discussions are continuing with the discretion to request such a major and difficult. It 's impossible, and it would be foolish to think of working on complex and subtle under the eye of the cameras television and in front of a forest of microphones. Each of the protagonists, in fact, must be able to express his position, his vision about a problem in front of his peers, even if this expression is still weak and imperfect, in order to receive criticisms and observations of others and to succeed based way to refine and improve what he has to say and defend. It would be imprudent to ridicule and spread to the four winds right now what needs to be filed, depth, better argued. And this from both sides. Then wait without impatience, and praying for the good of the Church, that these discussions will advance enough to present to the public this or that 'final element prepared and able to have the opportunity to become acquainted. However, these theological insights have as main object of our relationship with the Second Vatican Council, and the influence of the latter on the crisis that now crosses the Church. So it seemed useful to offer you a simple but fairly complete summary of our position on this crucial point, the synthesis of the first part is presented in this issue.

Speaking of Vatican II with sensitivity and nuance, but also with honesty and truth, today it is extremely difficult. To suggest that this Council's text, in any of his points, and theological reason for that could not possibly essere interamente estraneo alla crisi attuale, pare totalmente impensabile ed inaccettabile: è il grande tabù ecclesiastico contemporaneo, la questione scottante per eccellenza.


Ho ritenuto che non fosse degno né di voi né di noi schivare tale questione cruciale col pretesto che potrebbe contrariare qualcuno. Mi è sembrato che, tra sacerdoti, tra adulti maturi e responsabili, potessimo liberamente “ parlare di cose che irritano senza irritarci ”. E’ una scommessa sull’intelligenza e sull’apertura mentale.


Rev. Regis de CAQUERAY


QUELLO CHE NON DICIAMO THE VATICAN

that the current crisis based solely on the council

It 'clear that we have never said that the Second Vatican Council is the sole cause of the contemporary de-Christianization, the exclusive source of all the current ills of the Church, the key to complete the religious crisis: it would be a ridiculous idea. On the contrary, it is certain that the crisis experienced by the Church for half a century has multiple explanations, causes very different, that you can quickly establish a basic list.

Malaise in Christianity

It 'clear that the end of the pontificate of Pius XII there was already a deep malaise in the Church, even if external structures seemed solid. Statistics show a gradual but inexorable decline in vocations, well before the Council: between 1950 and 1960, the number of ordinations to the priesthood in France was reduced by one third. The practice began to fall Sunday: always in France, between 1950 and 1960, has already dropped by 20%. The consequences of the Second World War, especially the division between resistant and wait staff, are felt. Restlessness deaf, a spiritual malaise troubles part of the clergy and the faithful, while on each side spread disturbing theological and moral claims. The enormous spread of clandestine seminary of the time, the works of Teilhard de Chardin is one clear sign. You start with a desire for emancipation, and youth, as is normal, is the first to be affected: the great crisis of Catholic, remember, started since the 50 youth organizations. Faced with this illness, which would require appropriate spiritual remedies through a renewal inner part of the Church, unfortunately, is limited to a pastoral habit, without addressing the problem. The Church does not produce enough antibodies to overcome this crisis, of modernism which, under Pope Saint Pius X, was a warning signal. The dangers grow, harbingers of future storms, but the good society cares too little church, trusting an order only from the outside. It 'obvious that this religious malaise more or less common to be a fertile ground for the terrible explosion of the '60s and '70s.

the thirty-year boom

This malaise in the Church depends in part on technical developments, economic and social novel. The postwar knows an extraordinary enrichment of Western nations, the result of diffusion of (engine, electronics, chemicals, etc..), as well as cheap and abundant energy (mainly oil). The medicine starts her amazing progress, in particular open the possibility of dominating the men's fertility by artificial means (oral contraceptive pill). Transport (ships, trains and airplanes), which became rapid, safe and inexpensive, allowing the growth of globalization (now known as globalization) of persons and goods, which encourages the growing development of telecommunications (trivialization of the phone). It 's the third of the boom period of employment for all and increasing living standards.

crisis for European (and world)

These spectacular economic and technical changes are accompanied by important social and cultural trends. The secularization of society, which started in the eighteenth century, continues to progress, leading to a progressive disappearance of the traces of Christianity in society. The increasingly significant success of the "masters of the doubt" (Kant, Nietzsche, Darwin, Freud, etc..), Calls into question the ability of man to achieve an objective truth, the nobility of her ethical choices, its superiority over the world animal control of his inner life. Marxism, especially nella sua versione leninista, domina una grande parte del mondo, ma anche strati interi della società europea. L’accesso all’indipendenza delle nazioni colonizzate, l’emergere delle loro rivendicazioni politiche, economiche, culturali e religiose contribuiscono al rigetto dell’ “ europocentrismo ”. I vecchi colonizzatori sono messi sul banco degli imputati, le loro opinioni pubbliche sono influenzate dalla coscienza sporca. A causa del prolungamento e dell’universalizzazione dell’obbligo scolastico, dell’ingresso ritardato nel mondo del lavoro, di una certa forma di autonomia finanziaria e della valorizzazione del figlio (conseguenza della riduzione della fecondità), compare una nuova classe in society and claim their share of responsibility and consideration: youth. This crisis for European and world bursts with the events of May 1968, involving both Germany, Italy, Czechoslovakia and the United States, Mexico, Brazil, Japan or China, but are particularly massive and spectacular in France.

Crisis and post-conciliar

All these facts and many others that sociological analysis can clarify, are certainly a fertile ground for a global calling into question of tradition, authority, regulation, dominant culture and religion. We are aware of and willingly admit it: the crisis that still suffer the consequences has certainly many and varied causes. The fact that this crisis has exploded more or less at the time of Vatican II does not mean that then it shall be the sole cause and necessary. In general, if an event B occurs after the fact A, it does not mean that A is forced to the cause of B: if I get sick after a walk, it does not prove that I am sick because I walked. We also agree that the Vatican has been the occasion for some of designs that matured long before, and entirely outside of the Council: some priests, example, took advantage of the atmosphere that calls into question that prevailed then to leave the priesthood (an idea that rocked a long time) in better material conditions. On the other hand, the post-Council does not necessarily paid to the Council itself. By many, it is clear, and under the false teaching of "the spirit of the Council", there was a use of the Vatican outside his reality and contrary to his lyrics. In addition, some of the post-conciliar reforms to how they carried out in the facts (for example, the liturgical reform), were not necessarily contained in those documents of Vatican II (there were different possible implementations of the same text), and consequently would not be fair to attribute solely to the Vatican the contested elements of these reforms.

But you can do as if the council had not done?

All these explanations, all of these perspectives, all these nuances, we admit the good-hearted. However, they can not and must cancel an obvious fact: a crisis of extreme religious violence broke out during and after Vatican II. This is not enough at all and prove that the council will be the main cause. But impossible to say no other form of process that the council not to blame for anything. At a minimum, you must consider, ask two concomitant phenomena so visually (Vatican II, the religious and moral crisis) may have no causal link? It would be difficult to drink such a "miracle" to any serious historian.

NOT WHAT YOU SAY ON VATICAN II

That the Council would be illegitimate and flawed from the outset in all

Just as we have never said that Vatican II was the sole and exclusive cause of the crisis, so we never said that the Council was unlawful from the outset, or that its end was completely spoiled and unacceptable. In short, we never claimed that the Vatican was wrong on every point. E 'false and even ridiculous, as in many texts, for example, that the council has simply invoked the doctrine already infallibly taught by the Church.

under the action of October 13, 1962

Vatican II was a council of the Catholic Church convened regularly, which brought together the bishops of the world under the authority of the Supreme Pontiff. Archbishop Lefebvre has never questioned a priori that council on the contrary, he was a member of the Central Preparatory Commission. Of course, Bishop Lefebvre ha sempre puntato l’indice contro l’ “ azione di forza ” del 13 ottobre 1962 del cardinale Liénart, che ha comportato il rigetto di quasi tutti gli schemi preparati, a vantaggio delle tesi della “ nuova teologia ”e del cattolicesimo liberale sostenute dall’Alleanza europea. Eppure, nessun concilio nella storia aveva goduto di una preparazione “ così vasta, condotta con tale diligenza, e così profonda ” come è stato giustamente detto all’epoca, e Giovanni XXIIII, che aveva seguito quei lavori, ha testimoniato che questi ultimi erano stati eseguiti “ con precisione e cura ”. Mons. Lefebvre ha ritenuto che quell’azione di forza e le sue conseguenze fossero state un disastro per l’orientamento del Concilio, la sue debolezza dottrinale, il suo spirito. Questa situazione ha comportato che i difensori della Tradizione si siano trovati in una situazione inestricabile, di fronte a dei testi impregnati di uno spirito nuovo, poco in armonia con la dottrina tradizionale, spirito nuovo che era difficilissimo, se non impossibile, da cambiare o far scomparire a forza di emendamenti.


L’influenza dei gruppi di pressione


D’altra parte, quando ha parlato del Vaticano II, Mons. Lefebvre ha sottolineato il ruolo importantissimo dei vari “ gruppi di pressione ”, tra i quali citava specialmente i media. Il Vaticano II è stato senz’altro il primo concilio della storia a svolgersi sotto l’occhio di giornali potentissimi, che intimidivano i Padri conciliari, facevano delle campagne per tale tesi, orientavano i voti. Allo stesso modo, Mons. Lefebvre ha ricordato che alcune conferenze episcopali (quelle delle rive del Reno, dall’orientamento nettamente progressista), organizzate assai prima del Concilio, beneficiavano di mezzi umani e finanziari considerevoli (alla fine della terza sessione, una delle loro officine, l’IDOC, si vantava di aver distribuito ai Padri più di quattro milioni di fogli). Infine, Mons. Lefebvre ha deplorato l’influenza di altri gruppi di pressione estremamente attivi su certi soggetti: la massoneria per la libertà religiosa; i protestanti per l’ecumenismo; le organizzazioni israelite per le relazioni con il giudaismo; l’Unione Sovietica per la non condanna del comunismo, ecc.


Una critica sulla base di testi precisi


Tuttavia, Mons. Lefebvre non ha mai condannato in blocco il Vaticano II come un concilio intrinsecamente illegittimo. Anche se ha spesso ricordato i fatti spiacevoli se non scandalosi che hanno viziato il suo svolgimento, conosceva troppo bene la storia della Chiesa per non sapere che altri concili, in passato, avevano conosciuto anch’essi gravi vicissitudini umane. Come diceva dom Guéranger: “ We forget too that church history is better in the future, but that the details seen from very close are not always attractive. " So when he criticized, or "accused" the Council, Archbishop Lefebvre did not do so for an unlawful rule, a priori, but based on specific texts, in clear opposition to the Church's constant tradition and teaching.

what we say about the Vatican II

A pastoral council simply ... but largely emphasized

If we never said that the Vatican is the sole cause the current crisis, nor a council illegitimate in principle, it is clear that we respect his criticism: they are constant and public for forty years. To begin with simple observation, it must be emphasized that the conscience of the Church today is busy, intrusive and obscured by the single reference to Vatican II. If, as we are told, this council is a council like the others, in continuity with the others, though, as we repeated in every way, this council did not change anything essential, and it was the only new way to say, if , proclaimed as the official doctrine, it is a doctrinal and pastoral council, then we call the Second Vatican Council in its place, which is very modest. The men of the Church must stop living alone and from the Vatican.

A pastoral council simply

This twenty-first ecumenical council, in effect, is atypical: not simply a continuation of a continuation of previous Councils, the express will of its founder, Pope John XXIII, who has designed a very special way as a "pastoral council". Of course, every council is pastoral because it is doctrinal, it is better to be pastoral doctrine. But in the case of Vatican II, it was alleged that he was "pastoral" in senso nuovo, perché non voleva né doveva essere “ dottrinale ”. Giovanni XXIII lo precisa nettamente nel suo discorso inaugurale, l’11 ottobre 1962, che darà il tono ai lavori del Vaticano II. Inizia con dichiarare a questo riguardo: “ Il nostro lavoro non consiste neppure, come scopo primario, nel discutere alcuni dei principali temi della dottrina cristiana ”, perché per questo, afferma, “ non ci sarebbe bisogno di riunire un concilio ecumenico ”. “Occorre, prosegue, che questa dottrina certa ed immutabile, alla quale si deve prestare un assenso fedele, sia approfondita ed esposta secondo quanto è richiesto dai nostri tempi. Altro è infatti il deposito della Fede, that is, the truths contained in our venerable doctrine, and the manner with which they proclaim, but always in the same direction and in the same sense. Should be given great importance to this method and, if necessary, applied with patience, that you will take the form of exposure that corresponds most closely to the Magisterium, whose nature is predominantly pastoral. ". We just mentioned the Italian version of the speech, the Latin version, a bit 'different (but John XXIII used two formulas in two different times), says: "You will have to resort to a way to present a better match of teaching in the mainly pastoral. " This choice pastorale è stata mantenuta per tutto il Concilio. Inaugurando la seconda sessione, il 29 settembre 1963, il nuovo papa Paolo VI ricordava “ lo scopo più urgente e di natura attualmente più benefica del Concilio, lo scopo pastorale ”. Il 4 dicembre 1963, per la chiusura della seconda sessione, egli sottolineava che i Padri non avevano “ mai perso di vista l’orientamento pastorale di quel concilio ”. Il 7 dicembre 1965, concludeva : “ Il motivo dell’interesse preponderante dato dal Concilio ai valori umani e temporali risiede nel carattere pastorale che il Concilio ha voluto e di cui ha fatto in qualche modo il suo programma ”.


Un concilio che avoid dogmatic stand on the floor

Such designation of Vatican II as a "pastoral council" (and not just the council) expressed a strong desire to avoid placing himself on the floor properly dogmatic. The statements in this regard are very clear. So says John XXIII on 11 October 1962: "Our job is not even, as its primary purpose in discussing some of the main themes of Christian doctrine." On March 6, 1964, then November 16, 1964, the Secretary General of the Council read out a statement of the Doctrinal Commission on the theological qualification of Vatican II: "Taking into account the use of the councils and purpose of the pastoral council present, it does not define how dovente be considered by the Church that the only points on faith and morals that will clearly declared as such. " On December 7, 1965, Pope Paul VI reiterated that, in the Council, "the Magisterium of the Church did not want to rule in the form of extraordinary dogmatic judgments." On 12 January 1966, insisted: "Given its pastoral character, the Council has avoided pronouncing in an extraordinary way with the character of the dogmas of infallibility." In a speech July 13, 1988 before the bishops of Chile and taking stock of the consecrations made by Archbishop Lefebvre, Cardinal Ratzinger, the future Benedict XVI, summed up the choice made by the Vatican as follows: "The truth is that the Council itself did not define any dogma and must be located on a more modest level, simply as a pastoral council." And in an open letter to Benedict XVI published in Witness chrétien (October 26, 2006) of Bishop Jacques Noyer to protest against plans for a motu proprio on the traditional Mass, the old bishop of Amiens wrote these exact words: "If the Vatican II has so marked the modern Church, because it was pastoral, not doctrinal. "

However, a council largely emphasized since its closure

Now, this pastoral council, simply pastoral, which should therefore have a relatively modest place in history and life of the Church, has been widely emphasized. First, its promoters have not hesitated to proclaim that this pastoral Council opened a new era in the history of the Church, which would have seen the triumph of the latter. John XXIII believed that the Vatican would be a "new Pentecost", which involved "a new step forward in the kingdom of Christ in the world." Opening the second session, Paul VI stated that the council would be "the immense spiritual energy of spring awakening and moral, which are like hidden within the Church. " And closing the last session, greeted "the renewal of thought, action, customs, moral strength, joy and hope that was the purpose of the Council." Then, after the close of Vatican II, there was a real deluge of references to this council simply pastoral. It would be possible to detect, in the papal texts of the last forty years, tens of thousands of citations of the Council. To give just one example, the Catechism of the Catholic Church, published in 1992, has more than 800 citations of Vatican II, while the winds of doctrine specifically councils that preceded it have entitled to only 200 mentions. To understand the strange nature of this "quotation", just do a comparison with the Roman Catechism or Catechism of the Council of Trent, published in 1566. This was after the Council of Trent, dogmatic council of exceptional importance, which has covered many topics included in that catechism which has, moreover, expressly requires the publication. Now the Council of Trent is mentioned less than fifteen times in the catechism that takes its name. Finally, to get to the bottom of this emphasis merely a pastoral council, Pope Paul VI, June 29, 1975, in an official letter to Archbishop Lefebvre, ended up using these significant words: "The Second Council of the Vatican has less authority in some respects is even more important than that of Nicaea. " That Vatican II is regarded as more important that the council has defined the dogma of the divinity of Christ means that this council simply pastoral surreptitiously become the main reference doctrine of the Church.

a really disproportionate

We say, and we have always said that whatever its content, the Vatican simply pastoral council according to the more formal statements of its supporters, today is a problem in the life of Church for the post completely and enormous proportion that is attributed to the detriment of another twenty ecumenical councils which are, instead, "doctrinal councils." Similarly, the action constant and exclusive access to the Vatican has dropped into oblivion papal teachings of the two centuries that preceded it, however, lessons that are a rich heritage of doctrinal and pastoral, of which the Church would have today a great need.

what we say about the Vatican II

Despite all efforts, it remains a core of controversial texts

Although merely pastoral council of Vatican II was improperly emphasized, as to seem almost like a new birth of the Church, this is not essentially to base our public opposition against him. What we say about him is that, even after the Vatican II cleared through customs a part of its responsibilities in the crisis, we must recognize that this council, in some of his texts, is one of the causes, and the worst of that crisis .

the church through a serious crisis today

And, first of all, it must be recognized by the highest authorities that a major crisis hits today Church. E 'Paul VI said in December 7th, 1968: "The Church is located within an hour of anxiety, self-criticism, it seems even self-destruction. It 's like an interior upheaval, acute and complex. As if struck by the Church itself. " Or ask a June 29, 1972: "The smoke of Satan has entered some crevice in the temple of God: doubt, uncertainty, problems, restlessness, dissatisfaction, comparison has been made street." And 'John Paul II to declare February 6, 1981: "The Christians of today, in large part, they feel lost, confused, puzzled and even confused. (...) On every side are widespread idee che contraddicono la verità che fu rivelata ed è sempre stata insegnata. Sono state divulgate delle vere eresie nel campo del dogma e della morale, che suscitano dubbi, confusione, ribellione. Anche la liturgia è stata violata. Immersi in un “ relativismo ” intellettuale e morale, i cristiani sono tentati da un illuminismo vagamente moralista, da un cristianesimo sociologico, senza dogma definito e senza morale oggettiva ”. E’ il cardinale Ratzinger a predicare il 25 marzo 2005: “ Signore, spesso la tua Chiesa ci sembra una barca che sta per affondare, una barca che fa acqua da tutte le parti ”. E’ Benedetto XVI a riconoscere il 22 dicembre 2005: “ Nessuno può negare che, in ampie parti delle Chiesa, la ricezione del Concilio sia avvenuta in modo piuttosto difficile ”.


Questa crisi deriva, almeno in parte, dal Vaticano II?


Questa crisi ha come origini, almeno in parte, il concilio Vaticano II stesso? Riprendiamo il filo della storia per capire la posizione della Fraternità San Pio X a tale riguardo. Mons. Lefebvre ha partecipato attivamente al Concilio. Ha certamente votato fino alla fine, come aveva diritto, contro il decreto sulla libertà religiosa, contro quello sull’ecumenismo e contro la Costituzione Gaudium et spes: ma ciò significa, in controparte, che ha votato per gli altri nove documenti. Non si può quindi affermare che Mons. Lefebvre abbia rifiutato il Concilio in blocco, per principio, ancor prima di esaminarlo. D’altronde , se Mons. Lefebvre fosse stato un oppositore dichiarato, per principio, Paolo VI non gli avrebbe certo indirizzato nel 1972 una lettera di felicitazioni per i suoi 25 anni di episcopato. Mons. Lefebvre reputa, durante il Concilio, che certi testi contengano delle vere “ bombe ” dottrinali a scoppio ritardato. Tuttavia, aspetta di vedere quali conseguenze avranno effettivamente quei testi esplosivi. Mons. Lefebvre applica il principio evangelico: giudicare l’albero dai suoi frutti. Perché un testo può essere precisato, orientato, rettificato dall’interpretazione che se ne dà. Sfortunatamente, l’interpretazione considerata sarà troppo spesso la peggiore. In queste condizioni, si trova costretto a ritornare alle proprie critiche degli anni 1962-1965, e ad affermare nel 1976: “ Accuso il Concilio ”.


Certo, non pretendiamo di essere infallibili nelle nostre critiche


Se noi non attribuiamo al concilio Vaticano II, secondo la dichiarazione esplicita della Commissione dottrinale del 6 marzo 1964 e del 16 novembre 1964, un’infallibilità che non converrebbe affatto ad un concilio semplicemente pastorale, noi pretendiamo ancor meno per noi stessi l’infallibilità. E’ quindi possibile that in all of the criticisms that articulate on some texts of Vatican II, and despite the work and the care taken to put in the form of these criticisms, we have made quiproquo or counterintuitive at some point. This called into question or that may, in detail, to be insufficiently founded, exaggerated, ill have distinguished the essential from the accessory.

But still, despite the efforts of interpretation of the texts at issue

However, after a serious study of the texts of Vatican II, their assumptions and their consequences, and even as it acknowledges that coefficient of uncertainty arising from any inaccuracies in our criticism, the Vatican remains a core of really problematic texts, news of which present a dissonance with the Catholic faith, which is manifested in the fact that these changes are opposed to explicit and constant teaching of the Magisterium of the previous year. Archbishop Lefebvre was mainly found three of these innovations: collegiality, religious freedom and ecumenism (because these three points are explained in a new way by Vatican II). However, if these three are the main objections, does not mean that other claims do not have their importance. The new ecclesiology contained in Lumen Gentium, the new relations of the Church and the world offered by Gaudium et often, for example, without a doubt deserve some criticism too.

Now those texts directly related to the controversial faith

Unfortunately, the texts at issue relate directly to the faith, therefore, eternal salvation. So in our eyes they are fundamentally unacceptable and this explains why, in some way, against our will and against our deepest desire, we are now at a safe distance from certain acts of Rome today. The future Cardinal Bertone, in an article published in 1966 and titled "On receipt of documents of the Magisterium and public disagreement" rightly wrote: "When we talk of the need to check the actual consent of all the bishops around the world or even the whole Christian people in matters of faith and morals, it must be remembered that this consensus can not be understood in a purely synchronic sense, but it must be understood in a diachronic sense. This means that the morally unanimous consent covers all eras of the Church, and is only listening to this all that remains in fidelity to the Apostles. 'If somewhere - Cardinal Ratzinger points out in a studio - it was to create a majority against the faith of the Church of the past, can hardly be a majority ". We say that if you can apparently expect, and physically, there is now a consensus on these synchronic latest odds with faith, it is certain that there is, and will never be, a diachronic consensus. There is, in these new pastoral council of Vatican II, at most, a "majority of [apparent] against the faith of the Church of the past," against the faith of the Church of increasingly unacceptable.



Saturday, March 5, 2011

Warm Wishes Free Well

Roundtable on Radio Maria


Sunday, March 6
21.00 hours
on Radio Maria

ROUNDTABLE
led by Francis Agnoli.

"Since the reform of Anglicans to return to the Anglican Catholic Church


speeches:

Elizabeth Hall," Henry VIII and Elizabeth I "

Cristina Siccardi, "JH Newman '

Paolo Gulisano," Chesterton "

Spitali Henry:" The return of the Anglicans'

Friday, March 4, 2011

Best Fanless Cpu Cooler 2010

whether to go to the new Mass is losing faith .... and the old Mass, the fosters, preserves it and feeds ....

"How to go to Mass and do not lose faith." Francesco Antonio Grana interview Don Nicola Bux

If going to Mass lose faith
Francesco Antonio Grana

"How to go to Mass and do not lose faith." Is the title of the new book by Nicola Bux, published by Piemme, with a contribution by Vittorio Messori. Priest and teacher of the Diocese of Bari, Rome to study theology and Oriental, for those on Jerusalem Christian liturgies, Bux has devoted several books on liturgy, ecclesiology and ecumenism that have been translated into major European languages. Longtime friend of Joseph Ratzinger, who in 1997 presented his book "The Fifth Seal," Bux has contributed to the post-conciliar reform of the liturgy, sacred music and art in his diocese and in its region with the Benedictine liturgist, Archbishop Andrea Mariano thin, and with Don Luigi Giussani in Communion and Liberation.

Don Nicola Bux, going to Mass because you can lose your faith?

Why Mass in recent decades is no longer celebrated as a ritual expression of the two thousandth anniversary of the Catholic Church, but often according to the adaptations and creativity of the individual celebrant. To happen to participate in a parish with a Mass of a certain type and another type to another. This has only ended up creating confusion, and often confusion and alienation, sometimes boring and neglect, usually because the faithful, in any part of the globe they are, despite the diversity induced by the cult situations and language, would like to attend the only Mass of the Catholic Church. Especially when you are in the presence of abuse and manipulation to make you end up losing the faith of many. As he said the then Cardinal Ratzinger were often carried deformations bear.

What are the liturgical abuses most often?

Frequent is the narration that plagues many celebrants, so there's only the moment but many mini homily homilies che punteggiano la celebrazione. Questo finisce per togliere lo spazio al raccoglimento personale. Credo che questo tipo di frenesia affabulatoria dipenda dal convincimento in molti che se noi preti non spieghiamo le cose la gente non le comprende. Si ha una certa sfiducia che il rito in sé parli, che i suoi simboli, i suoi significati, le sue figure passino nelle persone. C’è come un eccesso di interposizione per cui alla fine più che diventare un rito sacro, liturgico, appunto sacramentale, diventa un’interminabile didascalia, naturalmente spesso spettacolarizzata anche da ulteriori apporti di quelli che sono stati chiamati gli attori della liturgia. Non a caso questo termine nella percezione della gente riguarda il mondo dello spettacolo. La Mass loses its sense of mystery of the passion and resurrection of Jesus Christ, to become an entertainment that should then be measured in terms of rating. That's why in the liturgy was introduced applause.

At what point is the reform of the reform "desired by Benedict XVI?

With these words, which he used when Ratzinger was still Cardinal Prefect of the Congregation for the Doctrine of the Faith, he meant that the reform started after the Council had to be resumed, and in some ways right where, for always use his words, the restoration of the painting had risked large, ie, in an attempt to clean it had taken the risk to take away too many layers of color. He started this restoration through its own style. The Pope celebrated the liturgy in a subdued, not shouted. Also want the prayers, songs and anything else not use tones exhibitionistic. And we should point out two special actions in its liturgies are obvious: he placed between himself and the assembly of the Cross, indicating that the liturgical rite is not addressed to the Minister priesthood but to Christ, and kneeling to receive Communion, indicating that this is not a dinner in the worldly sense of the word, but a communion with the body of Jesus Christ is worshiped first, however, in the words of St. Augustine, before being eaten.

is facing many obstacles in the Motu proprio Summorum Pontificum on the pre-conciliar Mass?

I believe that currently the obstacles become more feeble than the exit of the Motu proprio, in 2007. Through the internet you can see how there is a fair movement of young people who look, and how you can practice the traditional Mass, also called a Latin Mass or Mass of All Time. And I think this is a very important sign to be seized.

is clear that the pastors of the Church, first as the bishops and then priests, although often said that we must be able take the sign of the times, an expression much used after Vatican II, often fail to understand that the signs of the times do not provide them, but they occur and are regulated mainly by young people. I think this is the symptom most interesting, because if you run with the traditional Mass the elderly, adults, you may also have a suspicion that this is a nostalgia. The fact that mostly young people who seek and participate in the Mass in Latin is completely unexpected and therefore deserves to be read, understood and mostly accompanied by the bishops.

I think the Pope has cognizance of this and why it intends to make a further contribution education through application of the motu proprio to help everyone understand that in addition to the new form of the Roman Rite there is the ancient form or extraordinary.

How did your friendship with Cardinal Ratzinger, now Pope Benedict XVI?

is a friendship that dates back to the initials of his theological work and especially when he became Prefect of the Congregation for the Doctrine of the Faith. I was very interested in his studies, I would say its sail against the tide, although he quotes a liberal theologian, as indeed we were young we all after the Council. Of course man mano che ci si accorgeva che quanto si sperava progredisse in realtà diventava sempre più confuso, a volte contraddittorio al punto da far perdere i connotati dell’eredità cattolica, si è diventati più guardinghi. E in questo io ho potuto fruire senza merito della stima e della considerazione dell’allora cardinale che mi ha chiamato in Vaticano quale consultore della Congregazione per la Dottrina della Fede, e in seguito, anche di quella delle Cause dei Santi e dell’Ufficio delle Celebrazioni Liturgiche Pontificie, e mi ha nominato perito ai Sinodi dei Vescovi sull’Eucaristia del 2005 e sul Medio Oriente del 2010.




da "L'Avanti" del 4 marzo 2011