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to read a book you can not promote this syncretism and then warned that we must take care to avoid syncretism

publish an article Aulegnier Abbé Paul, one of the founders of the Good Shepherd, about the convocation of world religions to Assisi, Benedict XVI announced in October.

The article was published at the same Aulagnier abbé, in "Regards sur le monde", January 18, 2011

October 27, 2011 Why we should not "commemorate this historic gesture 'of Assisi 1986

On 1 January 2011, at the Angelus, Pope Benedict XVI has announced its intention to renew interfaith ceremony at Assisi in October 27, 1986 :

"in the coming month of October, I will go in the pilgrim city of Saint Francis and invited to join this journey fellow Christians of different denominations, the leaders of the religious traditions of the world and, ideally, all people of goodwill, in order to make the memory of that historic gesture by my predecessor and wanted to renew the solemn commitment of believers of all religions to live their religious faith as a service to the cause of peace. "

He had already announced in his message for peace for the year 2011, entitled: Freedom of religion, path to peace.

He wrote: "In 2011 marks the 25th anniversary of World Day of Prayer for Peace, convened in Assisi in 1986 by Venerable Pope John Paul II. On that occasion, the leaders of the great religions of the world have witnessed how the religion is a factor of unity and peace, not of division and conflict. The memory of that experience is a reason for hope for a future in which all believers feel and make it truly work for justice and peace. "

is known, however, that Pope Benedict XVI, then still a cardinal, he would not attend this World Day of Prayer for Peace, because of the danger of syncretism in such a day. So how, when seated on the throne of Peter, on two occasions he wanted to make clarifications on this day, perhaps in view of the anniversary.

In a message addressed to the Bishop of Assisi, 2 September 2006, he wrote: "In order not to misinterpret the meaning of what, in 1986, John Paul II wanted to accomplish, and that, with his own espressione, si suole qualificare come “spirito di Assisi”, è importante non dimenticare l’attenzione che allora fu posta perché l’incontro interreligioso di preghiera non si prestasse ad interpretazioni sincretistiche, fondate su una concezione relativistica. […] Perciò, anche quando ci si ritrova insieme a pregare per la pace, occorre che la preghiera si svolga secondo quei cammini distinti che sono propri delle varie religioni. Fu questa la scelta del 1986, e tale scelta non può non restare valida anche oggi. La convergenza dei diversi non deve dare l'impressione di un cedimento a quel relativismo che nega il senso stesso della verità e la possibilità di attingerla».

But simple fact, he did not pray with the Jews and the rabbis of the synagogue in Rome during his last visit?

words are one thing, what other acts.

And a visit to Assisi, 17 June 2007, the Pope again said in his homily: "The decision to celebrate the meeting at Assisi was prompted by the testimony of Francis as a man of peace, to which many look with sympathy from other cultural and religious positions. At the same time, the light of the Poor on that initiative was a guarantee of Christian authenticity, since his life and his message so obviously based on the choice of Christ, rejecting a priori any temptation to religious indifference, which has nothing to do with genuine interreligious dialogue. [...] It could not be evangelical attitude or Franciscan, the failure to combine acceptance, dialogue and respect for all with the certainty of faith that every Christian, like the Saint of Assisi, is bound to grow, announcing Christ as the way, truth and the life of man, Savior of the world. "

Benedict XVI's intentions are certainly clear and honest ... but they can not prevent, de jure, the risk of syncretism, relativism and indifference. How very well said Romano Amerio, in his book "Stat Veritas:" This is pure speech: ... you can not promote this syncretism and then warned that we must take care to avoid syncretism "(Chiosa 51).

Nor is it because this meeting took place in Assisi, where the poor man has stamped his own brand of self-giving to Christ, that it, in itself, you can ensure a correct orthodoxy. Yes he may be unfaithful.

More, October 27, 1986, with John Paul II, perhaps he wanted to be careful "because the interreligious prayer meeting not lend itself to syncretistic interpretations "taking care" that the prayer is performed according to the different uses proper to the various religions. " Sincere desire, of course, but that was not and could not be achieved, so that we can talk, and rightly so, the day pancristiana of Assisi or of the 'illusion pancristiana of Assisi. "

In fact, in Assisi, October 27, 1986, Catholics have prayed, like the "representatives of other religions," on their own, as suggested by Benedict XVI, according to their rites and in full " expression of their faith, "but have come together in 'prayer for Christian unity" with "representatives of churches and Christian communities' in the Cathedral of San Rufino. What clearly reported by L'Osservatore Romano on 27/28 October 1986. There the pope, stripped of any sign of his primacy, he gave away, always in his capacity as host - what will Benedict XVI on 27 October - a celebration typically Protestant reading of passages from the Bible, interspersed with songs and concluded by the "Prayer", that "the whole Church." Witness this, which is found on page 3 of this issue of L'Osservatore Romano.

The greeting addressed the meeting, read by the 'guest' Giovanni Paolo II, ha parlato senza dubbio di «serie questioni che ancora ci dividono », ma ha anche detto che «il nostro presente grado di unità in Cristo è nondimeno un segno per il mondo che Gesù Cristo è veramente il principe della pace». Meglio ancora, ha concluso auspicando che la preghiera : « deve farci crescere nel rispetto degli uni verso gli altri come esseri umani, come Chiese e comunità ecclesiali» ( Discorso ai rappresentanti delle confessioni e delle comunità cristiane , Cattedrale di San Rufino, 27 ottobre1986; vedi anche L’Osservatore Romano del 27/28 ottobre 1986).

Nessun’altra distinzione, se other than those imposed by its role as host, inviting, "the Pope has been recognized by the ecumenical ceremony. What is so shocked that Archbishop Lefebvre who saw in this an insult to the Vicar of Christ. And even the final prayer of 'pancristiani, "the street of the Lower Basilica of San Francesco was started by a woman" pastor ", while the Pope was only the fourth" among many wise men. "

To make matters worse, the next day of the 'meeting of Assisi, Cardinal Etchegaray declared: "For me, prayer of the Christian Church in the Cathedral of San Rufino was the moment, the important time of all day ... The quality and intensity of this prayer was that everyone seemed to be lit as a new joint effusion of the Holy Spirit. " That's how he is "the funny" expressed in the newspaper of the future of November 2, 1986. It should be noted that he was the great organizer of the day in Assisi.

force Game one is forced to recognize that the Babel of Assisi, the cardinals and the Pope himself represented in fact, not the Catholic Church, but the "Christian Church" which includes non-Catholics.

And who were those that made this "Christian Church" which according to Cardinal Etchegaray had his Pentecost at Assisi? The "different churches and denominations, who have Christ as its foundation," says L'Osservatore Romano on 27/28 October 1986. In practice: the Orthodox Church, the "Churches" and the Reformed Catholic Church. Evidently this "Christian Church" was not the Catholic Church, but a super-church that exceeds and includes the Catholic Church itself, like the other so-called "churches."

What ecclesiology!

In fact, the prayer of the "Christian Church in Assisi was not that of the Catholic Church, whose faith is expressed fully in the Mass," sacrifice vero e autentico», come insegna il Concilio di Trento al contrario degli autori di queste «confessioni e comunità cristiane» riuniti con i cattolici a San Rufino. Il rito della Nuova Messa è stato celebrato il 27 ottobre di buon mattino, dal Papa, Giovanni Paolo II, a Perugia, prima di essere condotto ad Assisi, dove il cerimoniale lo ha ecumenicamente confuso con i suoi «fratelli separati» - e questo Benedetto XVI, malgrado la sua intenzione, non potrà fisicamente evitarlo – per pregare con loro «ecumenicamente» e «senza trionfalismo», spogliato della dignità di Vicario di Cristo, dimentico che la Chiesa cattolica è tutt’uno con Cristo che deve regnare eternamente su tutte le cose, tutti i beni, tutti gli esseri. Questo gli deriva di diritto divino. Ma questo non potrà essere confessato dal Papa. Eppure è la sua funzione!

Ma c’è di più, ad Assisi la Chiesa cattolica è stata messa, non al livello delle false religioni, che si dicano cristiane o no, ma al di sotto di esse. Si è ricordato al cardinale Etchegaray che è stato permesso a tutti di «esprimersi nella pienezza della propria fede» (DC del 7/21 settembre 1986), ma questo non è stato permesso ai cattolici; «che la preghiera di ciascuno è stata rispettata», ma quella dei cattolici non lo è stata. E quando, mettendo in moto il carosello finale sulla piazza bassa di San Francis, has triumphantly declared: "We met in full fidelity to our religious traditions, deeply aware of the identity of each of our commitments of faith" (OR, cit., P. 4), this was true for all except for Catholics, nor for their prayers, nor for their Pope, the One who is still the Vicar of Christ ...

Finally, although there were plans with great care that the representatives of false religions to get together, according to their desire, "to pray together, pray together, but without" (Vatican Radio), the official representatives of the one true religion prayed joining representatives delle false religioni sedicenti cristiane.

La pratica pancristiana di Assisi basta a dimostrare, tra l’altro, che vent’anni di falso ecumenismo sono bastati perché tra i cattolici, a cominciare dalla gerarchia, prendesse piede l’indifferentismo pancristiano. Oggi tutto appare legittimo.

Per tutte queste ragioni, la «giornata di Assisi» non può essere né rinnovata né commemorata; essa non è «commemorabile»; essa non è degna della Chiesa cattolica, essa è «spregevole».

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Archbishop Lefebvre had dedicated his life to the Church, for Rome, the Papacy, he lived for it and for him to serve the Church meant to save souls.

Lefebvre seen by his close collaborator

by Mark Bongi

present the report of an interesting conversation with one of the first employees of Bishop . Marcel Lefebvre. Chalard Du Don Emanuel, known for being the pioneer of the presence in Italy and SSPX has always maintained informal diplomatic contacts between the Society and Rome, he describes some aspects of the personality of the founder, leaving, perhaps for the first time since its proverbial reserve and humble.

*

Don Emanuel, you are one of the first priests ordained by Mgr. Lefebvre after the founding of the SSPX. He has also been close for many years. Can you briefly describe your personality in daily life, beyond the public events?

First Mgr. Lefebvre was for us a father and an example. Always attentive to everything, even the smallest details. He wanted the seminar was simple but clean and tidy. He lived in the seminary as we followed the same time, it was always present at all the community prayers, ate their meals in the refectory with the students, did not ask for anything special for him. On the other hand not liked favoritism. He was very attentive to people, always ready to listen to the students, could visit him in his office when he wanted, he never seemed to do other things. It was an example of availability. He always had a lot of attention for the guests, a pleasant conversation and he liked the humor or the joke. Conveyed a sense of joy as well as peace and serenity. It was a good man, but he was above all a priest and a bishop close to all. To view or make an appointment was not difficult: he had a private secretary, he managed all by myself, appointments, correspondence, travel arrangements.

His lifestyle was an example to us all. And I can confidently say that the Society of Saint Pius X has stamped his way of living more example of its founder that drawing it from his teaching.

Can you tell us some anecdotes from her unpublished lived close to Msgr. Lefebvre?

do not know, but I can say that I have known and most popular mgr. Lefebvre, especially in the Roman context, the more I realized that it really was a great man of the Church. Few people have had the experience gained from the responsibilities received. He knew the Roman Curia and its mechanisms to perfection. In fact, for one reason or another, had attended all i dicasteri vaticani. Non solo conosceva bene la Chiesa e i suoi problemi ma aveva di essa una visione di fede e soprannaturale. Tutto ciò faceva di lui un ecclesiastico di gran statura.

Lei accompagnò spesso mons. Lefebvre nelle sue visite in Vaticano. Con quale animo venivano vissuti tali momenti, come si conciliava in lui l'amore per la Roma cattolica ed il desiderio di difendere la dottrina di sempre, spesso contraddetta dalle medesime autorità?

Mons. Lefebvre aveva consacrato la sua vita per la Chiesa, per Roma, per il Papato, viveva per essa e per Lui servire la Chiesa voleva dire salvare le anime. Per questo la crisi post-conciliare fu da lui vissuta as a drama. The sense of mission was entered deeply into his soul. We can say that his reaction to the crisis in the Church was determined by an awareness of what were the true needs of souls. If faith is no longer transmitted, the souls can not be saved.

I will always remember his reaction to the first day of Assisi in October 1986. Of a transfer to ECON, I was in his office and told him what it was whispered about the project. He put his head in his hands and said in a very sad tone: "And 'the destruction of the mission." It was his soul deeply missionary who responded.

I have always found in him a great respect for the hierarchy. Perhaps his shyness and even this respect, meant that if a cardinal in the conversation said a mistake or said something wrong, usually Monsignor was silent and did not speak any more. For him it was inconceivable that a clergyman could so to speak. Emerging from the meeting I said "How is it possible that the Cardinal can say these things!" He was stunned.

was certainly a tragedy for him being in opposition to Rome and the Pope who for decades he was encouraged by the Pope for his apostolate in Africa, could not conceive how he could not work any more in the spirit and with the same zeal. Something had changed with the Council. In such situations it was only his great faith to guide him, and it was a faith point of heroism. He paid with his person.

In faith there is in fact an order. The Church is at the service of Truth (Truth supernatural), the Church is the guardian of truth, the truth does not and can not change it. Then it must pass it in its entirety. The Church is also at the service of souls, and is responsible for their salvation. Everything else must be arranged according to the faith and the salvation of souls.

these concepts, which were led by Bishop Lefebvre in these years of difficulties with Rome. He was convinced that one day Rome thank the Society for his defense of the faith and for all the sacrifices. I am personally convinced that one day the Church will recognize the heroic faith of this bishop.

She was close to Msgr. Lefebvre also when he decided to order the four bishops of the SSPX. How were those days lived? What was the decisive event that led him to this difficult choice?

I was not the only priest to closely monitor this delicate moment of the existence of Monsignor and the internal life of the Fraternity. I think that Father Franz Schmidberger who was then the Superior General and the four bishops who were consecrated, better than I could bear witness. There were three main stages to this process: the decision to consecrate, when to do it and finally the consecration itself.

The first stage was long prepared with a personal reflection on the crisis in the Church. probably asked advice by competent people, and above all prayed a lot. We know, for example, that for at least a year rose Monsignor pray every night for an hour before the Blessed Sacrament in order to have the graces necessary to understand what to do. I heard him say: "I could leave things as they are, and then the Lord will provide for the future of the fraternity, but the Lord I could also say: Judgement Day: did all he could as a bishop? "In my humble opinion it would be wrong to think that my lord has taken this decision only for the fraternity and its future.

course, rather he saw the need of the Church in general and believed, in good conscience, that this step was necessary for a return of tradition, especially through the renewal of a genuine priesthood.

This was the first step and, once the decision, as there was for him a sense of relief because he understood clearly that this was the will of the Lord.

The second stage involved the making such as episcopal consecrations. The solution of the problem was a result of successive events. Before Rome would still groped with the opportunity to see what could be done: meetings with Cardinal Ratzinger, then visitation with Cardinal Gagnon, then the commission between the Holy See and the Fraternity, and finally the famous Protocol of 5 May 88.

This would not however allowed to continue his work calmly, though Monsignor recognized that the Protocol to the Holy See made significant concessions such as the use of traditional liturgical books.

course also did not was secondary to his advanced age. He realized that he could no longer continue to travel to give orders and make the confirmations. And so he decided to consecrate four bishops June 30, 1988.

The third stage we know it all. They lived with a little 'tension, because of some threats, and the large crowd of journalists from all over the world.

Add in that regard, two considerations. The first concerns the serenity and peace that accompanied Monsignor in all three stages and that he always knew how to communicate with those who were near. The other consideration to its determination. Once a decision, nothing stops him. Before the consecration had so many pressures from Rome and from other environments, so give up. This reminds me of how he maintained the same behavior at the conference held in June 1977 in Rome, in the palace of the Princess Pallavicini. At that time there was a strong media pressure of Italian newspapers, and visits to different personalities, but nothing and no one had stopped. It was not a man hasty in his decisions. But when the decisions had been taken, especially if they have suffered, nothing stopped him.

It 's true that the meeting in Assisi in 1986 rappresentò un elemento importante che spinse mons. Lefebvre alla scelta delle consacrazioni episcopali?

Non direi che l’incontro d’Assisi fu l’elemento decisivo. Esso rappresentò piuttosto un segno evidente, e sotto gli occhi di tutti, della gravità della crisi. Indicava infatti con chiarezza dove potevano portare le novità del Concilio Vaticano II. L’Osservatore Romano all’epoca aveva giustificato Assisi con il Concilio. Ecco dove portava la famosa libertà religiosa e l’ecumenismo del Concilio, al di là di tutte le interpretazioni artificiose che si intesero dare a tale evento.

In fin dei conti la crisi current leads to apostasy and what we live today, makes it even more obvious than in 1988.

Archbishop Lefebvre never told her about his meeting with Padre Pio? Some authors tell about that on this occasion the saint of Pietrelcina rebuked Mgr. Lefebvre, others deny it. Do you know something more?

Monsignor was very discreet about what he had done and did. But on this point, we stated that the meeting was very brief. Asked Padre Pio to pray for the General Chapter of the Congregation of the Missionaries of the Holy Spirit which was then the Superior General. It was indeed very worried and asked a blessing. Padre Pio's answer was: It 's that you should bless me. There were no other words. Against rumors that Padre Pio would have said that Monsignor would have been a source of schism, we could have the testimony of the two priests who had accompanied him to San Giovanni Rotondo. These testimonies confirm what my lord has always said about this meeting.

Even in the most difficult Mgr. Lefebvre maintained friendly relations with some senior prelates. Can you tell us something about this, especially with respect to his successor in Dakar Cardinal Thiandum and Cardinal Siri?

Monsignor fu sempre rispettato da molti prelati a Roma. Da una parte per gli incarichi che aveva svolto: Arcivescovo di Dakar, Delegato Apostolico per tutta l’Africa francese, poi Superiore Generale dei Padri dello Spirito Santo, congregazione questa che contava allora cinquemila membri. Egli compì un lavoro enorme, è un fatto che nessuno può negare. Fu rispettato anche perché era un uomo integro, non ricattabile, coerente e poi parecchi sapevano che in fondo aveva ragione, mentre loro non avevano avuto il suo coraggio per delle questioni di opportunità. Essere criticato, ingiuriato, disprezzato, umiliato, condannato, considerato come fuori della Chiesa, scomunicato, e accettarlo per amore di Gesù Cristo e della sua Chiesa non è given to all.

Dakar Cardinal, Msgr. Thiandium was certainly one of the bravest. He had a great admiration for Monsignor, owed him everything, priesthood, episcopacy and we can also say as a cardinal, in a sense, paved the way for him. It was for that reason alone estimated that the Cardinal Archbishop. Lefebvre, knew his qualities and receiving work visa in Dakar. I know that the Cardinal spoke at Paul VI, John Paul I and John Paul II in favor of Bishop. Lefebvre. During the Synod on the family had arranged a meeting between Cardinal Ratzinger, Msgr. Lefebvre and himself. There were also meetings with Cardinal Siri, but not I can say that climate took place.

Then, it was always received by the Cardinal Oddi and buildings.

What is the Bishop. Lefebvre had mystical experiences?

While, admittedly, Monsignor was a man very open, loving and friendly approach, however, was very discreet about what they had done for example in Africa. He told stories of happy adventures in the bush but not its function. One day I asked her sister Caramel, Mother Marie Christiane if he knew anything of the apostolate in Africa, he said: Every time I asked my brother news about what he did as a missionary or Bishop, he changed the subject.

Since he was always very secretive about his person, would be unable to tell if you have had mystical experiences. I know for sure that he prayed a lot especially when he had difficulties to solve, and on the other side of that dream in the cathedral of Dakar on the restoration of the priesthood which alludes to the beginning of the spiritual, the book that look a bit 'as its will. What kind of dream was, however, do not know.

Some journalists argued that Msgr. Lefebvre, in the last days of life, was distressed and in a sense, "repented" of some his gestures. The results? When was the last time you saw him?

From what I can know, my lord has never regretted what he did. Personally I have had the grace to spend a week with him a month before his death, three days in three days in Tuscany and Sardinia. I have not seen him in hospital in Martigny, for an hour, a week before his death and before the surgery that he underwent. I can testify that it was very peaceful, I spoke about the fraternity of the believers and also joked several times.

SOURCE: http://www.sanpiox.it/

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ICOM 745 - THE LITTLE BIG ICOM!

... so long ago, Icom produced a device that was a real milestone in the history of radio om: the Icom IC-751!

Thanks to this jewel of technology Icom, were made the basis for the development of its successful and evolved successors 's Icom 751A, the' Icom 761, the 'Icom 781 el' Icom 765!

at the same time 'Icom IC-751 Icom DEVELOPING' a very interesting device, but perhaps today, a little 'forgotten, or perhaps not well known, like his older brother, but no doubt I will write' to a great device :

the Icom IC-745!


the Icom IC-745 (IC-741 in Japan) and 'a beautiful apparatus winning design from covers green military-style fashion Icom all the time, in my opinion, the 745 has a look particularly successful.

Compact and robust, the Icom IC-745 and 'a little' more 'smaller 751, stands out its beautiful to the eye s / meter and yellow glass of the display set with 4 small screws external memory of dear old IC-720 and IC-701, the 'IC-745 and' the twin brother of his predecessor 's IC-740!
the Icom IC-740 was a classic amateur radio equipment to bands, while the 'IC-745 incorporated the dream of many fans banned OM, SWL and BCL: the line continues!

But now let's turn apparatino this beautiful!

's IC-745 and' a classic HF apparatus completely solid state, dual VFO to tune continues, with 16 memories, all things not just in the early 80s!

Like his brothers, 751, 751A, 271, 471 suffer from the problem of Ram Unit that if he loses the battery is completely reset, however, easily resolved problem by changing the ticket with a type of EPROM so do not be intimidated!

With the classic power 100W OUT, possibility 'of receiving AM / FM SSB and possibly with an optional card.

only flaw, which was probably the cause that would simply 'its spread, was the impossibility', can be transmitted in AM, thus excluding 'in fact, potential customers who frequented the CB band is experiencing rapid growth in those years.

L 'food and' to 12V with a chance 'to incorporate an optional internal 220V.

The Icom IC-745 was the most 'economical compared to most' complete IC-751, but since the 751 and 'a great radio, at least the 745 comes out as a great radio!

The device incorporates cool features that can be found on only a few noble and equipment, the AGC has infinitely variable 'as the Icom IC-781 and not in the usual positions off / fast / slow, and even the dual function pbt / if shift as the Icom IC-761.

Noteworthy and its spectacular notch filter to eliminate QRM quite dramatically, he feels the lack of a fixed attenuator, so you have to work with RF gain, this antenna instead of a PRE useful in the uppermost band.

The apparatus has an excellent receiver with three conversions, sensitive and selective, though, since it was built in economics, assembled in a third MF SSB ceramic filter Murata. The Icom pero 'gave the opportunity to be able to buy SSB filter FL-44 certainly with superior performance.

Since the system has nearly 30 years, one day we decided to try it next to a modern system of those with DSP, a mid-range, one that does everything, miracle of modern technology ...

But sin 'that the difference was abysmal!

We used only one instrument, the better ... our ears!
... what with the Icom IC-745 was nice to hear a normal QSO on 40 meters, in comparison with the other gave almost discomfort ... noise to the stars, modulations canned ...

... it was just the most 'fast I've ever done, the modern radio was turned off almost immediately, leaving us stunned.

.. I want to clarify that we used the same external speaker ..

Every now and then is sold a few copies of this gem, if you find it on € 300.00 not let him escape, you will have made a bargain!