Blessed Newman participate in the Assisi?
His Holiness Benedict XVI returned to Catholicism all precious gems of identity, such as, for example, the extraordinary Roman Rite of Mass, with the Motu Proprio Summorum Pontificum of 2007, as the model, the Curé d'Ars, given to the priests for the Year 2009-2010 Priest, as you pointed out, 13 May 2010 in Portugal "is an illusion to think that the prophetic mission of Fatima is over";; such as the identification of the "dictatorship of relativism" as the Apostolic Constitution Anglicanorum Coetibus , which aims to promote the conversion of Anglicans to Catholicism or, as the beatification of Cardinal John Henry Newman (1801-1890), which is held in Birmingham September 19, 2010.
The fruits of providential "political" missionary of the Roman Pontiff, all aimed at turning the one fold of Christ, moreover, were not long in coming and some bishops, like John Broadhurst, Bishop of Fulham, Andrew Burnham , Bishop of Ebbsfleet, Keith Newton, Bishop of Richborough, his predecessor Edwin Barnes, have undertaken the "cross the Tiber, "as they say in England, that have come to Rome, followed logically by priests, religious and faithful conversions ... this is real. In England it is clear that you are making a spiritual earthquake of historic proportions: Anglicanism is dying and its share of higher spiritual feeling and less contaminated by socio-political reading of religion, namely the so-called High Church of England are returning en masse to Catholicism. It is clear that this phenomenon is the natural completion of the spirit and objectives that have characterized the Oxford Movement, a prelude to the conversion of large Blessed John Henry Newman, beloved by Benedict XVI, who in 1990, when he was still a Cardinal, said of him: "Newman belongs to the great teachers of the Church, because he both touches our hearts and enlightens our thinking."
Well, Newman was seen as a religious meeting? Participate in the event of Assisi? Just read his writings and the answers become obvious. Newman was a "martyr" of thought but to reach the coveted Truth and 44 years, when he landed, he stopped to investigate, they found a final home, having married perfectly Faith and Reason. He had used his brilliant talents bestowed to warn the world and the Church itself of the dangers looming over Europe: urged to be vigilant and ensure that the premises and saw flashes of a horizon full of disturbing evidence and storms: the feared religious syncretism which, by all creeds on the same level insults the blood of the martyrs and sets the stage for new persecution. In the extraordinary document, called Ticket Speech, written by Newman upon delivery of the cardinal's hat (1879) he wrote earnestly:
"For thirty, forty, fifty years I tried to fight with all my strength the spirit of liberalism in religion. Never has the Holy Church has had the greatest need of someone who was opposed to more than today, when, alas! now this is a bug that spreads like a death trap on the whole earth, and on this occasion, so great for me, when it is natural for me to extend his eyes to the world, the Holy Church and its future will not be I hope that I consider it appropriate to renew that sentence so often that I have already spoken. Liberalism in religion is the doctrine that there is no positive truth in religion, but a creed is as good as another, and this is a belief that every day acquires more credence and strength. It is against any recognition of a religion as true. It teaches that all must be tolerated, because all it is a matter of opinion. Religion a truth is not revealed, but a sentiment and a personal preference, not an objective fact or miraculous, and it is a right of every individual to make it say whatever strikes his fancy most. Devotion is not necessarily founded on faith. You may attend the Protestant and Catholic Churches, both sit at the table and do not belong to any. You can fraternize and have spiritual thoughts and feelings in common, without even addressing the problem of a common doctrine or feel the need. Since then, religion is a characteristic so personal and so private a property, you should definitely ignore the relationships between people. If a change religion every morning, what should you care? ".
The error of liberalism, and relativism, Newman considered it as a" death trap "for all humanity, while the contemporary Massaja Cardinal William (1809 - 1889), a great and heroic missionary in Ethiopia, called it "deadly disease". "We fear that any speech to be read and pronounced (just read it in just a few), any action is taken (both media will select only the most blatant) ; any clarification is made from - not too perfect - machine communication Vatican, the message [of Assisi] in the minds of millions that will be interviewed expressed that the nun on the death of John Paul II: "I am grateful to Pope Wojtyla because he taught us that all religions are equal".
The Church has always been full of disputes and respect, is a living body, not stagnant, so the argument, aimed at converting the interlocutor to the Truth, not an end in itself for the dialogue (which of course ends up canker), is a healthy gym to look at regenerating Source, Christ, only Way, one Truth, one Life. The debates for decades have been conducted mainly by progressive Catholics, but he who loves faithfully the Supreme Pontiff - the "sweet Christ on earth, "as he called St. Catherine of Siena, at the same time calling on it to do" manly "his duty, he was late to meet - and not steeped in relativism and positions of greasy flattery, is called to profess one's faith, one that unfolds over the centuries, from the filament, not broken, because that is part of an exclusive ball, called the Customs, whose clue from the lives: "I am the true vine and my Father is the winemaker. [...]. You are already clean by the word which I preached. Abide in me and I in you. As the branch can not bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. [...]. Remain nel mio amore. Se osserverete i miei comandamenti, rimarrete nel mio amore, come io ho osservato i comandamenti del Padre mio e rimango nel suo amore. Questo vi ho detto perché la mia gioia sia in voi e la vostra gioia sia piena" (Gv 15,1-11).
Ha scritto il Professor Roberto de Mattei per "Messainlatino" del 4 febbraio: "Nel corso della storia della Chiesa il sensus fidei dei semplici fedeli è stato talvolta più conforme alla Tradizione apostolica di quello dei Pastori, come accadde durante la crisi ariana del IV secolo, quando la fede fu mantenuta da una minoranza di santi e indomiti vescovi, come Atanasio, Ilario di Poitiers, Eusebio di Vercelli e soprattutto dal popolo fedele, which is not with the theological controversies but kept, simple instinct for the supernatural, good doctrine. "
Blessed Newman, lofty beacon for our times confused and bewildered, he realized that in Christianity, throughout its history, there are two ways of conceive and learned by studying Arianism: on one hand the presumptuous, more attentive to their understanding that the essence of the Faith and its dogmas, willing to bend the world, and the other members of Christ's humble, those without ifs and buts. In fact Christianity "Arians conceive it as the revelation of a truth which primarily focuses on the intelligence, while the Orthodox [Tradition] conceive it as a regenerative force which speaks to man in all his faculties, and above the heart. This different conception of Christianity involves a different way to approach it: the Aryan approach the revelation by a wish to understand it as something that speaks primarily to the intelligence, so the concepts and categories scriptural and ecclesial are interpreted according to the needs of the intelligence that reasons. Thus the unity of God is interpreted in the light of the concept of unity which is derived from experience [...]. Catholics, however, match the first revelation to see what God does in history and in man. Their first concern is to contemplate the depth and the extraordinary nature of what God has done [...]. While the Aryan approaches revelation to quench his thirst for truth, if not his curiosity, and then she puts her trust in training dialectic, the Catholic approaches to express the gratitude and with a clear awareness that words and human concepts are inadequate to express the gift of God: the approaches with piety ( eusebeia ) and precaution ( eulabeia ). And if sometimes the need to preserve the mystery requires them to engage in discussion with the enemy, he does so to speak with a heavy heart "(JHNewman, The Arians of the fourth century , Morcelliana-Jaca Book, Milano 1981, p.XXI) and, we might add, with great pain.
Cristina Siccardi
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