18.12.17

O Depósito da Fé (M. l'abbé Jean-Michel Gleize, Courrier de Rome, Novembre 2017)

[Tradução do original em Francês]

  1. A origem da palavra "depósito" (depositum em latim; Parathèkè em grego) é escriptural (n.1). Esta palavra foi retomada pelo Concílio do Vaticano I: este depósito de fé não é outro que a revelação transmitida pelos apóstolos.

  2. Este termo pode designar: em primeiro lugar, realidades divinas cujo conhecimento nos é transmitido, isto é, os mistérios sobrenaturais; em segundo lugar, enunciados conceptuais e verbais, cujo significado é garantido por Deus, e que é para nós o meio através do qual tomamos conhecimento destes mistérios.

    O nosso ato de fé diz respeito especificamente às realidades divinas, mas alcançadas por meio dos declarações reveladas. O depósito revelado é, portanto, o conjunto dos mistérios, tal como recebidos através de um conjunto de enunciados inteligíveis.

  3. Dois elementos são necessários para que um mistério seja objecto da nossa adesão: um elemento ontológico e um elemento cognitivo. Em primeiro lugar, é necessário que a enunciação desse mistério esteja realmente incluída no depósito revelado, e que tenha sido formulada, ou de maneira explicita, isto é, em termos claros e distintos, ou de uma forma implícita, isto é, em termos apenas equivalentes e confusos.

    Em segundo lugar, é necessário que a inclusão deste enunciação do mistério no depósito revelado nos seja manifestada por uma autoridade divina verídica e infalível, que é a do Magistério eclesiástico.

    Para ser o objecto do ato de fé divina, um mistério revelado pressupõe primeiro o significado de uma enunciação inteligível e depois uma leitura ou declaração autorizada do seu significado. É por isso que é comum, em teologia, distinguir loci continentes e loci declarantes. Os primeiras são as fontes de revelação, enquanto que os segundos são os critérios (n.2).

  4. Pode acontecer que, na prática, o primeiro elemento ultrapasse o segundo. A inclusão de uma verdade no depósito revelado pode ser percebida e transformar-se em objecto da nossa adesão, antes de ser manifestada pelo Magistério. Isso acontece quando a enunciação do mistério é suficientemente explícita, por exemplo, quando se trata da divindade de Cristo, da virgindade de Maria, da sua maternidade divina, da necessidade da graça.

    Pode ocorrer, também na prática, que ocorra o oposto e que o segundo elemento ultrapasse o primeiro. A inclusão de uma verdade no depósito revelado é primeiro manifestada pelo Magistério, antes de ser percebida e transformada em objecto da nossa adesão. Isso acontece quando a enunciação do mistério é implícita, por exemplo, quando se trata da Imaculada Conceição ou da Assunção.

    Mas, independentemente do que pode ocorrer na prática, por direito e por princípio, o segundo elemento deve prevalecer sobre o primeiro, e o acto de fé deve ter por objecto (n.3) a enunciação do mistério (ou a verdade revelada) proposta pelo Magistério de a Igreja.


    Notas:

    1. I Tm, VI, 20 ; II Tm, I, 13-14.
    2. As "fontes" da Revelação são diferentes dos "monumentos" da Tradição e os "critérios" da revelação são diferentes dos "órgãos" da Tradição. Os monumentos são para a Tradição aquilo que as fontes são para a Revelação e os órgãos são para a Tradição o que os critérios são para a Revelação. O critério de R3evelação é Tradição e o órgão de A tradição é o magistério.
    3. Para os tomistas, este é o objecto formal final ou o quod do objecto formal. O objecto formal motivador ou o objecto formal quo é a autoridade de Deus reveladora, e não a proposta do Magistério.

17.12.17

The best remedy in the hour of sorrow / O melhor remédio na hora da tristeza (Fr. Goffine)

In need, sorrow, and dejection, the best means to relieve our distressed hearts'; to gain light and consolation; to revive our fallen courage, is humble and confiding prayer, in which we can pour out our hearts before God, and give ourselves up to his love and mercy.



Who has more willingness and power to help us than God? And what is the consolation of men, in comparison with that of God? Let us have recourse to Him, and he will enlighten, strengthen, and deliver us, as he did Anne the sorrowful mother of Samuel the prophet, David fleeing from his son Absalom, Ezekias threatened by King Sennacherib, Josaphat in painful uncertainty, Susanna falsely accused and condemned to death, and innumerable others whose memory the Holy Scriptures, and the history of the Church, preserve for our instruction. These all prayed to God and were delivered from their afflictions, receiving help and consolation.

St. James therefore admonishes us, Is any one of you sad? Let him pray (James v. 13); and St. Paul, in the Epistle for this Sunday, encourages us not to he solicitous about anything but in everything by prayer and supplication with thanksgiving to let our requests he known to God.

Are you, then, sad and discouraged? Lift up your soul to God, and say with David, To thee have I lifted my eyes who dwelleth in Heaven; behold as the eyes of servants are on the hands of their master as the eyes of the handmaid are on the hands of her mistress so are our eyes unto the Lord our God until he have mercy on us: have mercy on us Lord, have mercy on us. Give joy to the soul of thy servant, for to thee, Lord, I have lifted up my soul (Ps. cxxiii).
Na necessidade, tristeza e abatimento, o melhor meio para aliviar nossos corações nas dificuldades; para ganhar luz e consolo; para ressuscitar nossa coragem caída, é a oração humilde e confiável, na qual podemos derramar nossos corações diante de Deus e nos entregarmos ao seu amor e misericórdia.

Quem tem mais vontade e poder para nos ajudar do que Deus? E o que é a consolação dos homens, em comparação com a de Deus? Recorramos a Ele, e ele iluminará, fortalecerá e nos livrará, como fez a Ana, a mãe dolorosa do profeta Samuel, a David fugindo de seu filho Absalão, a Ezequias ameaçada pelo rei Senaquerib, a Josafat na incerteza dolorosa, a Susana falsamente acusada ​​e condenada à morte, e inúmeros outros cuja memória as Sagradas Escrituras e a história da Igreja preservam para nossa instrução. Todos oraram a Deus e foram libertados de suas aflições, recebendo ajuda e consolo.


S. Tiago, portanto, nos adverte, Está alguém, entre vós, aflito? Recorra à oração(Tiago v. 13); e S. Paulo, na Epístola deste domingo, encoraja-nos a Por nada vos deixeis inquietar; pelo contrário: em tudo, pela oração e pela prece, apresentai os vossos pedidos a Deus em acções de graças..

Estás triste e desencorajado? Eleva a tua alma a Deus e diz com David: Levantei os olhos que habitam no céu; Eis que os olhos dos servos estão nas mãos do seu mestre, como os olhos da serva estão nas mãos de sua amante, assim são os nossos olhos para o Senhor nosso Deus até que ele tenha piedade de nós: tenha piedade de nós, Senhor. tenha piedade de nós. Dá alegria à alma do teu servo, pois a ti, Senhor, levantei a minha alma (Sal. Cxxiii).

14.12.17

The Theology of Martin Luther (Fr Konrad Loewenstein, FSSP)

Let us examine the four central doctrines of Luther’s theology in the light of the Faith: Sola Scriptura, Sola Fides, Sola Gratia, and Solus Deus.

1. Sola Scriptura

The doctrine Sola Scriptura (Scripture alone), affirms that the Faith is based solely on Holy Scripture, and that Holy Scripture ‘interprets itself’. On the contrary, the Catholic Church, (Council of Trent s.4. 1546; Vatican Council I s.3 c.2), teaches that Faith is based on Divine Revelation, comprising not only Holy Scripture (the written part of Revelation), but also ‘Tradition’ (its oral part).

Moreover it is not the individual person that has authority over Revelation, but the Church: it is the Church that has established which books belong to Holy Scripture, and that interprets these books and the data of Oral Tradition in order to define the Dogmas of the Faith. The Ascension is an example of a Dogma defined on the basis of Holy Scripture; the Assumption is one defined on the basis of Oral Tradition.

2. Sola Fides

The doctrine Sola Fides (Faith alone) affirms that in order to be saved, Faith alone is necessary, and not Faith and works (of Charity), as the Church teaches. In this connection, the Council of Trent (s.6 c.10) cites the following words from the Epistle of St. James (2. 24): “Do you see that by works a man is justified; and not by faith only?”

Luther’s response to the Epistle of St. James was to dismiss it from his new canon of Holy Scripture, as a mere “Epistle of straw”. We note in addition that Luther understands Faith in a way different from Catholics. He understands it as trust that God in His mercy will forgive man on account of Christ, while the Church understands it as the acceptance of Revelation on the authority of God Who reveals it.

Luther anyway had already lost the Catholic Faith from the moment of his first heresy, because he who denies even one article of Faith, must perforce deny the authority of God Who has revealed it.

3. Sola Gratia


The doctrine Sola Gratia (Grace alone) affirms that through Original Sin human nature was totally corrupted, so that man became incapable of knowing religious truth and of acting freely and morally, while Grace could not heal him, but only cover his sinfulness. The Church teaches, by contrast, that human nature is only fallen and wounded, and can be healed by Grace; man can know the truth, and possesses free will by means of which he collaborates with Grace in order to act morally, even if this often involves a great struggle.

4. Solus Deus


The fourth doctrine, Solus Deus (God alone) means that man has direct access to God, in the sense that man receives salvation directly from Him and not through the Church, the Priesthood, the Sacraments, the intercession of the Most Blessed Virgin Mary and the Saints.

In more detail we may say that there is an intimate and indissoluble union between the Church and God:

1) God in His Divinity; and
2) God in the Person of Our Lord Jesus Christ.

As to (1): God has, in actual fact, in virtue of His divine, sublime Majesty, established, and operates through, a hierarchical order in all things, whether they be natural or supernatural, whether they be in Heaven, Purgatory or Hell.

As for the Redemption, He acts through the Fiat of the Most Blessed Virgin Mary, through the Incarnation, the Passion and Death of His Divine Son, and, with regard to the particular point under discussion, through the Holy Catholic Church and Her Sacraments.

As to (2): God, in the Person of Our Lord Jesus Christ has prolonged His earthly life and works in His Church: His life on earth through the Church which is His Mystical Body, and His works through the Sacraments where He acts in Propria Persona. The most glorious example of His works is undoubtedly the Holy Mass where He continues to offer and immolate Himself to the Father at every moment of the day and night, and will do so until the end of time.

In fact, Luther professes only two Sacraments: Baptism, and that which he was pleased to define as “the Supper” in substitution for the Holy Mass, the sacrificial nature of which he denied.

The vision expressed in these denials of Catholic dogma (that is to say heresies) is of a direct relationship with God without submitting to Church doctrine – or even to God, by Whom Luther expects to be welcomed unrepentant. In a word the vision may be expressed simply as ‘solus Martin Luther’.

13.12.17

The Village Option (Fr. Armand de Mallerais, FSSP)

Poor refugees!

Unfortunate hostages!

Pitiable victims!

As on the news we watch families in distress, or even entire populations affected by natural disasters, wars and persecutions – we give thanks to God that we in Great Britain are spared such ordeals.

Perhaps we wonder if the victims would have coped better if only they had had time to get organised. If only they could have read the signs! If only they had seriously considered what was looming ahead. Perhaps, they did detect inconveniences, but those were not serious enough, they felt, to threaten their comfort, let alone their safety.

Can we read the signs? How much time do we have left? Is it possible that we, in (once) merry England, might be the next targets on the list? Regardless of their liturgical preferences, more and more of our fellow Catholics admit that the grip of secularist laws is tightening. What was taken for granted since the conversion of Emperor Constantine to Christianity seventeen centuries ago is now undermined in many ways. No consolation is it for England to recall that the great man was living in York when he accessed imperial power (A.D. 306): would Constantine be proud of us?

Unjust laws


We now give a sample of institutionalised wrongs and scandals. Our Catholic adoptions agencies, providing well-praised assistance to numerous childless parents, were shut down because we would not condone same-sex parenting. We Christians are prosecuted and fined if at our B&B’s we fail to provide a room with a double bed for guests of the same sex; or if our bakery simply declines to bake a cake promoting so-called ‘gay marriage’. If hostesses wear a small cross around passengers.

Hospitals fire us if, as midwives, we refuse to kill babies or if, as nurses, we console patients with the thought of God’s love for them. Praying silently for the unborn and peacefully advising mothers to keep their babies might soon become criminal offense.

At university, pro-life students are simply banned from freshers’ fairs. Even in primary schools, teachers can be sacked unless they address Tim and Sam as Tina and Pam, as they walk into the classroom wearing their sisters’ skirts.

After trampling upon the rights of conscience, the government just announced that our body is not ours any longer. Soon it will legally belong to the State until expressed otherwise. This results from a change to the organ donation system in England from an ‘opt-in’ system to an ‘opt-out’ one, “shifting the balance of presumption” that we will not donate our organs, to that we will donate. This contradicts the Catechism of the Catholic Church which states (# 2296) that organ transplant “is not morally acceptable if the donor or his proxy has not given explicit consent”.

Naming persecution

When will ‘too much’ be too much? When will the frogs in the cauldron admit that the water is not cool any more, not even lukewarm, but nearly boiling? When? Better not wait as long as the witches in Macbeth would advise:“When the hurly-burly’s done, when the battle’s lost and won.” Why not wait further? Because it will be too late; at least for our generation. When will our fellow citizens, most of them with common sense still, stand up and say: ‘Enough tyranny!’

Prudence is needed though. How easy to condemn in retrospect those who tried to save the remains of a peace they knew was doomed, like British Prime Minister Neville Chamberlain at the 1938 Munich Conference with Hitler.

No one wants to bear before history the responsibility of starting a war – and what if one started it and lost? On the other hand, is the Chamberlain Option an option at all? Was it not plainly a mistake, rather, allowing the Nazi tyrant to grow bolder, instead of stopping his criminal ambitions? What other options do we have? Preparing for the end? New Age gurus and other impostors frighten gullible crowds, assuring that the end of the world is for... very soon – regularly updating their failed prophecies. We should pity Paco Rabanne and the likes, while laughing at their predictions. On the other hand, St John’s Apocalypse describes a distressing future awaiting the world before Judgment. But this seems too far ahead. In between, could it really be that in our own times and country, persecution is imminent?

It was neither a guru nor an extremist who spoke those words: “I expect to die in bed, my successor will die in prison and his successor will die a martyr in the public square.” It was the late Cardinal Francis George of Chicago, barely a few years ago. He added:
His successor will pick up the shards of a ruined society and slowly help rebuild civilization, as the Church has done so often in human history” [original quote confirmed by Tim Drake, National Catholic Register, April 17, 2015].
Since then, Cardinal George died, in bed indeed. May he rest in peace. Pope Francis himself praised several times Robert Hugh Benson’s dystopian novel Lord of the World (1907), depicting an apocalyptic conflict between secular humanism and Catholicism, which fittingly applies to our modern world. What is there for us to do then? No simple solution springs to mind, but the increasing threat is now more publicly acknowledged in acclaimed books such as The Benedict Option, The Marian Option and Gabriele Kuby’s masterpiece: The Global Sexual Revolution – Destruction of Freedom in the Name of Freedom. In this Fatima Centenary Year, how can we not heed to Our Lady’s command to pray our Rosary, do penance and receive the Eucharistic Lord in a spirit of reparation?

This is our best preparation for whatever looms ahead.

Sacrificial souls may obtain from God that we be spared His wrath, if more profitable to us and to the world. But even if we don’t escape this storm, provided we are faithful, assuredly a bright future lies ahead – at least after judgement.

Rebuild villages

Meanwhile, at a local level and modestly, the Priestly Fraternity of St Peter offers assistance. Our strongest means is this: every day without exception, the Holy Sacrifice of the Mass is offered to God on behalf of all of us sinners in the South (Reading), in the North (Warrington) and in Scotland (Edinburgh) – plus every Sunday in Chesham Bois and Bedford, fortnightly in Dundee and monthly in Stirling, Cork, Barntown and London (one Friday a month at St Mary Moorfields).

In addition, confessions are heard daily, e.g. in Warrington and Reading. We also provide the whole range of pastoral means of formation and sanctification, all based upon the Roman traditions of the Church.

While it is wise to avoid a ghetto mentality, one should also recognise that the sheer existence of the social order is at stake when families are undermined. Catholic families will be less vulnerable if they gather together.

This may happen on yearly occasions such as pilgrimages and holidays. It also takes place more frequently via the internet, where forums foster the exchanging of information and provide some relational support to the more isolated families. However, since we are souls within bodies, we live where our bodies are. As an example, when the family van is kept for yet another repair at the local garage, and after dusk Mummy runs out of nappies for her youngest one, those will be obtained much quicker from the next door friend family than online. Practically, nothing will strengthen families more than living stably within walking distance from each other and from their church.

We therefore advocate the ‘village option’ as the safest in our troubled times. We should come and dwell close to each other as in a village. Families will draw a lot of strength from the geographical proximity with other likeminded families. This network of relationships will have the church as its centre, that is, the actual building where families and individuals will meet every Sunday and feast days, and even every day for Low Masses and devotions.

For many Catholic parents, arriving on time to church on Sunday with all their children washed and dressed up as traffic builds up is challenging enough. While in principle approving of a daily visit to their chosen Catholic church, they consider it a sheer dream.

And yet, how wise, simple and rewarding it used to be when families could simply walk to their local church, assured of finding it open, with their favourite Saint awaiting them on his or her altar where they could light a candle; with their trusted priest sitting daily in the confessional before daily Mass offered with reverence; with quiet and recollection guaranteed, unless one wished to join other faithful to chat in the adjacent hall.

How encouraging for families to meet up easily, whenever they wish, for educational and social activities,catechism, games, etc. How helpful to parents when their children and adolescents can walk or cycle to their friends for entertainment, or to the church for devotions, youth groups, liturgy and singing practices, etc.

It will get worse

Within our readership, many families have more children than average and live far away from a church such as described above. With fewer and fewer clergy in the dioceses, and with more and more intrusive laws passed, the situation is going to get worse in the coming years.

The more isolated families are, the more vulnerable they will become. The strain on them is great and their social and spiritual needs cannot be properly met in their current circumstances. Ignoring this bitter truth will not solve the problem.

Recently, such a family from greater London visited us in Warrington (Cheshire), considering moving North. We discussed these difficulties. The father admitted that he and his wife were so absorbed by mere survival in a hostile work environment, as well as at home with nearly no family support, that they had not realised how damaging their current setting was to their family. One ends up lowering one’s family expectations, whether social, spiritual or liturgical.

One will say: ‘That’s the way things are – we can’t help it.’ Meanwhile, the pressure increases to conform to the world, and resisting it without giving in to anger or even to despair – with no like-minded families and clergy within reach – becomes less and less possible.

The Priestly Fraternity of St Peter invites single professionals, young couples, families and grandparents to relocate to places where the support just described is available. Among other places, our apostolates of Reading and Warrington offer just this. If more families move there together, what now seems an ideal will become normal. Up to now in England, families ruled out relocating. It is something American Catholics could do, one assumed, as part as their pioneer mentality, whereas we in England are more settled and attached to our local neighbourhood. But this view seems contradicted by the great distances travelled in the past by British civil servants and settlers to Australia, India and Canada. And what about British students spending years in universities distant from home? In reality, the British are capable of going to live in a different environment, when they see the interest.

Nowadays, more and more families understand that the issue is survival. They realise that moving close to each other, near one of our traditional Mass centres, will make parents, children and adolescents stronger and happier, humanly and spiritually. They sense that instead of trying to resist the assaults of secularism in isolation, they can pool together their legitimate ambitions as Catholic families and build up dynamic communities where embracing the fullness of Catholic life will not be an oddity or a crime, but an expectation and an incentive.

Roots and mission

Is this Christian though? Does not Our Lord invite us to mix with the world like yeast in the flour (Matt 13:33)? How will the dough ever leaven if we, the yeast, keep apart? This is a valid concern – as long as the yeast retains its identity. But when the ‘yeast’ is ground so thin that its core capacities are hindered, or perhaps left to damp until its integrity is lost, it can no longer interact with the ‘flour’. It would be like mixing sand with flour: at best one might expect plaster – not bread.

When you are too small and weak, you can’t act as yeast any longer. There is a minimum size to a human group and a level of vitality below which our Catholicism will not affect the world – but the world will water down our Catholicism. This has accelerated in the past decades, and spectacularly in the past few years. Nowadays, isolated families and single people wishing to lead thoroughly Catholic lives are like sparse raisins in low quality muesli: a brief entertainment for secularist teeth.

A prerequisite for us Catholics to help evangelise is to be spiritually alive and strong. Isolation prevents this. Gathering together in times of adversity does not mean withdrawing from the world, but restarting evangelisation on safe grounds. Within ethnic and religious minorities such as Hindus, Chinese and of course, Muslims, members settle close to each other. Our challenge is to recognise that no less than them – and in fact more than them – we Catholics have become a fragile minority within our once Christian country. We, non-selective Catholics, we who embrace the fullness of the commandments of God and His Church, must admit that we are under threat here in England (and in the Western world at large). We must act upon this now, or become diluted. We must regroup, or be slurped.

Perhaps some wonder if, as celibate priests, we in the Priestly Fraternity of St Peter are qualified to advise on these matters. First of all, many of us grew up in families confronted with those very problems. As young adults, most of us had little support from schools, universities and professional environment, all expecting us to endorse their worldly agenda. How we would have loved to rely on strong Catholic communities!

Furthermore, during our seven-year formation to the priesthood, we choose to live apart in an environment designed to protect and nurture in us God’s calling as His future priests. Yearly we spend nine months out of twelve among our fellow seminarians and our priests, in our self contained seminaries in Bavaria and Nebraska.

We do not become recluses, but we let ourselves be configured to Christ, so as to better communicate Him, once sent into the world.

Those who meet us can see that we are happy, and eager to interact with souls. This model of strategic gathering seems successful, since from twelve founders twenty nine years ago, our clerical family has increased by over fourteen new members each year, now numbering 437 worldwide. Most of them are already priests, serving families on four continents in 239 Mass centres. There, we see new families being founded and flourishing. We see children nourished with healthy doctrine and piety, and youngsters growing into strong and helpful men and women. We see dads comforted in their authority as heads of their domestic church – their household – and mums encouraged in their mission as hearts of the family.

We see the elderly respected and taken care of, also actively involved in the life of devotion at our churches.

To work

Dear Friends, in Great Britain today (as all across the Western world) the risk of losing our Catholic identity and purpose is real, as Our Lord warns: “You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing any more but to be cast out, and to be trodden on by men.” (Matt 5:13).

Instead, we invite you to choose the Village Option. Add your skills, your good will and your virtues to our budding Catholic communities. By doing so, you are more likely to secure the sanctification of your families and to make a difference in the conversion of England.

As we already witness here in Our Lady’s Dowry, such local communities also inspire people who are lapsed, pagan or don’t know Catholicism.

A sign of the times? – at our three main apostolates of Reading, Bedford and Warrington, we are now actively seeking to help parents educate their children. Since at this stage founding actual schools is fraught with difficulties, instead, academies, cooperative structures and substantial part-time curriculums are being envisaged.

Please do make contact with us. If you are parents, do express interest. If you have experience in teaching or education, do share it with us. If you have any money to invest in the Church of tomorrow, sponsor our educational endeavours. If you only have your hands and knees, please pray to God for us to be guided and protected in this undertaking. He will reward you at least in Heaven, and here below with our poor prayers in return, and with the smile of our children!

11.12.17

Clarity

Roberto de Mattei (OnePeterFive, 11/12/2017):
"Today a large part of the college of cardinals, of the college of bishops, and of the clergy in general, are infected with modernism ...

It will not be men who save the Church. The situation will be resolved by an extraordinary intervention of Grace, which however must be accompanied by the militant commitment of faithful Catholics. ... but grace builds on nature. Each of us ought to do the maximum that we can according to our ability.

... the guidelines of the Argentine bishops and the approval of the Pope have been published in AAS has made it official that “no other interpretations are possible”... we are entering into a new phase of the pontificate of Pope Francis: moving from a pastoral revolution to the open reformulation of doctrine. Pope Francis’ discourse of October 11 [2017], ... seems to call for the beginning of a reinterpretation of the Catechism of the Catholic Church in the light of Evangelii Gaudium and Amoris Laetitia.

The line of thinking of those cardinals, bishops, and theologians who maintain that it is possible to interpret Amoris Laetitia in continuity with Familiaris Consortio 84 and other documents of the Magisterium has been reduced to dust....

... the guarantee of inerrancy is reserved to the Magisterium only in specific conditions, which are clearly spelled out in the Dogmatic Constitution Pastor Aeternus of Vatican I. The existence of errors in the non-infallible documents of the Magisterium, including the pontifical Magisterium, is possible, above all during periods of great crisis.

... while there is a basic incompatibility between [holding] heresy and [holding] papal authority, the Pope does not lose his office until his heresy becomes apparent to the entire Church."

Luis Fernando Pérez Bustamante (Infocatólica, 11/12/2017):
"El apóstol San Pablo lanza una advertencia a los cristianos en Galacia que sin duda sirve para todos los cristianos en todo el mundo y en todas las épocas:
Me maravilla que hayáis abandonado tan pronto al que os llamó por la gracia de Cristo, y os hayáis pasado a otro evangelio. No es que haya otro evangelio; lo que pasa es que algunos os están turbando y quieren deformar el Evangelio de Cristo.
Pues bien, aunque nosotros mismos o un ángel del cielo os predicara un evangelio distinto del que os hemos predicado, ¡sea anatema!
Lo he dicho y lo repito: Si alguien os anuncia un evangelio diferente del que recibisteis, ¡sea anatema!
Gal 1,6-9
... Es posible que incluso un apóstol como él decida predicar un evangelio diferente. Y la reacción de los fieles ante esa coyuntura ha de ser la del rechazo.
Por si no quedara clara la cuestión, en la misma epístola vemos a San Pablo ejerciendo ese “rechazo” ante una mala actitud de San Pedro:
Ahora bien, cuando llegó Cefas a Antioquía, tuve que encararme con él, porque era reprensible. En efecto, antes de que llegaran algunos de parte de Santiago, comía con los gentiles; pero cuando llegaron aquellos, se fue retirando y apartando por miedo a los de la circuncisión. Los demás judíos comenzaron a simular con él, hasta el punto de que incluso Bernabé se vio arrastrado a su simulación.
Pero cuando vi que no se comportaban correctamente, según la verdad del Evangelio, le dije a Pedro delante de todos: Si tú, siendo judío, vives como los gentiles y no como los judíos, ¿cómo fuerzas a los gentiles a judaizar?
Gal 2,11-14
No era la primera vez que Pedro recibía una represión pública delante de toda la Iglesia. Justo después de que Cristo dijera que fundaría la Iglesia sobre él y su confesión pública de fe.
Pedro, tomándolo aparte, se puso a reprenderle diciendo: -¡Dios te libre, Señor! De ningún modo te ocurrirá eso.  Pero él se volvió hacia Pedro y le dijo: -¡Apártate de mí, Satanás! Eres escándalo para mí, porque no sientes las cosas de Dios sino las de los hombres.
Mat 16,22-23
Ciertamente son muy escasas las ocasiones a lo largo de la historia de la Iglesia en las que esas palabras del Señor y el apóstol han debido ser aplicadas. Pero ejemplos hay. Es el caso de Santa Brígida de Suecia, patrona de Europa, quien no tuvo problema en decir del Papa de su tiempo, sin negar su condición de Pontífice, que era un “asesino de almas, más injusto que Pilato y más cruel que Judas”.
Conocido es el caso del papa Honorio, cuya carta el Patriarca Sergio de Constantinopla sobre la cuestión del monotelitismo, recibió la siguiente calificación del papa León II:
«Declaramos anatema a los inventores del nuevo error, esto es a Teodoro de Faran, Ciro de Alejandría, Sergio, Pirro, Pablo y Pedro de la Iglesia de Constantinopla, así como a Honorio, que no se esforzó por mantener la pureza de nuestra apostólica Iglesia en la doctrina de la tradición de los apóstoles, sino que permitió con execrable traición que se ultrajase a esta Iglesia sin mancha».
Lo que Dios permitió que ocurriera una vez, puede volver a ocurrir. Por ejemplo, si la Escritura dice que:
No os ha sobrevenido ninguna tentación que no sea de medida humana. Dios es fiel, y él no permitirá que seáis tentados por encima de vuestras fuerzas, sino que con la tentación hará que encontréis también el modo de poder soportarla.
1ª Cor 10,13
Si el concilio de Trento enseña:
CAP. XI. De la observancia de los mandamientos, y de cómo es necesario y posible observarlos. Pero nadie, aunque esté justificado, debe persuadirse que está exento de la observancia de los mandamientos, ni valerse tampoco de aquellas voces temerarias, y prohibidas con anatema por los Padres, es a saber: que la observancia de los preceptos divinos es imposible al hombre justificado. Porque Dios no manda imposibles; sino mandando, amonesta a que hagas lo que puedas, y a que pidas lo que no puedas; ayudando al mismo tiempo con sus auxilios para que puedas; pues no son pesados los mandamientos de aquel, cuyo yugo es suave, y su carga ligera.
Y:
Si alguno dijere, que es imposible al hombre aun justificado y constituido en gracia, observar los mandamientos de Dios; sea excomulgado.
Canon XVIII sobre la justificación
Y si el papa Pio XI recuerda que
Ninguna dificultad puede presentarse que valga para derogar la obligación impuesta por los mandamientos de Dios, los cuales prohíben todas las acciones que son malas por su íntima naturaleza; cualesquiera que sean las circunstancias, pueden siempre los esposos, robustecidos por la gracia divina, desempeñar sus deberes con fidelidad y conservar la castidad limpia de mancha tan vergonzosa, pues está firme la verdad de la doctrina cristiana, expresada por el magisterio del Concilio Tridentino: “Nadie debe emplear aquella frase temeraria y por los Padres anatematizada de que los preceptos de Dios son imposibles de cumplir al hombre redimido. Dios no manda imposibles, sino que con sus preceptos te amonesta a que hagas cuanto puedas y pidas lo que no puedas, y Él te dará su ayuda para que puedas”
Encíclica Casti connubii
Entonces, no podemos hacer otra cosa que rechazar en conciencia estas palabras del punto 301 de Amoris Laetitia
Por eso, ya no es posible decir que todos los que se encuentran en alguna situación así llamada «irregular» viven en una situación de pecado mortal, privados de la gracia santificante. Los límites no tienen que ver solamente con un eventual desconocimiento de la norma. Un sujeto, aun conociendo bien la norma, puede tener una gran dificultad para comprender «los valores inherentes a la norma» o puede estar en condiciones concretas que no le permiten obrar de manera diferente y tomar otras decisiones sin una nueva culpa.
Ni, por supuesto, podemos aceptar en conciencia como enseñanza de la Iglesia el punto 6 de los criterios marcados por los obispos de Buenos Aires sobre Amoris Laetitia, que el papa Francisco ha ratificado en forma de carta apostólica publicada en las Actas Apostolicae Sede…:
«Si se llega a reconocer que, en un caso concreto, hay limitaciones que atenúen la responsabilidad y la culpabilidad (cf. 301-302), particularmente cuando una persona considere que caería en una ulterior falta dañando a los hijos de la nueva unión, Amoris laetitia abre la posibilidad del acceso a los sacramentos de la Reconciliación y la Eucaristía».
Punto que contradice la enseñanza bimilenaria de la Iglesia sobre esa materia, tal como fue expresada por San Juan Pablo II en Familaris consortio:
La Iglesia, no obstante, fundándose en la Sagrada Escritura reafirma su práxis de no admitir a la comunión eucarística a los divorciados que se casan otra vez. Son ellos los que no pueden ser admitidos, dado que su estado y situación de vida contradicen objetivamente la unión de amor entre Cristo y la Iglesia, significada y actualizada en la Eucaristía. Hay además otro motivo pastoral: si se admitieran estas personas a la Eucaristía, los fieles serían inducidos a error y confusión acerca de la doctrina de la Iglesia sobre la indisolubilidad del matrimonio. 
La reconciliación en el sacramento de la penitencia —que les abriría el camino al sacramento eucarístico— puede darse únicamente a los que, arrepentidos de haber violado el signo de la Alianza y de la fidelidad a Cristo, están sinceramente dispuestos a una forma de vida que no contradiga la indisolubilidad del matrimonio. Esto lleva consigo concretamente que cuando el hombre y la mujer, por motivos serios, —como, por ejemplo, la educación de los hijos— no pueden cumplir la obligación de la separación, «asumen el compromiso de vivir en plena continencia, o sea de abstenerse de los actos propios de los esposos».
Si el apóstol nos llama a rechazar otro evangelio, también nos llama a rechazar otro pretendido magisterio que no sea el que se nos ha dado por la Iglesia durante veinte siglos.
El cómo se sustancia a nivel eclesial ese rechazo, no nos corresponde a nosotros, como fieles seglares, determinarlo. Ni somos San Pablo ni somos Santa Brígida de Suecia ni padres conciliares. Basta que, por gracia, nos mantengamos fieles a “la fe que nos ha sido entregada de una vez y para siempre” (Jud 3).
Cuéntanos, Señor, entre tus elegidos."

10.12.17

Consolation in Adversities and Afflictions (Fr. Goffine)


"Now the God of hope fill you with all joy and peace in believing" (Rom. xv. 13)

What can and should console us in adversities ?

A living and firm belief in these truths:

  1. That all events, adverse or prosperous, are ordered by God's wise Providence, and therefore that no evil can befall as except by his permission, who never allows us to suffer more than is for our greatest good.

  2. Fortune and misfortune, life and death, riches and poverty come from God (Ecclus. xi. 14). If we willingly accept from the hand of God, what is good and agreeabIe, shall we not accept also what is adverse and trying ?

    If we are ourselves the cause of our own sufferings, we should say, "Our Father in Heaven is punishing us for our sins" if not ourselves the cause, we must think that God is testing and strengthening our love and our obedience.

  3. That God, with the solicitude of a father, will not allow even a hair to fall from our heads without his permission, so will he not suffer any evil to be done to us by devil or man.

  4. That if we call upon him in adversity, God is able and willing to help us whenever it ia expedient for our salvation. Thus, to encourage us, he says (Ps. xlix. 15), "And call upon me in the day of trouble, I will deliver thee and thou shalt glorify me"; and "If God is for us, who is against us?" (Rom. viii. 31); and "can a woman forget her infant so as not to have pity on the son of her womb? and if she should forget yet will not I forget thee: behold I have graven thee in my hands" (Isaias xlix. 15).

  5. That it would be of no use for us to resist Divine Providence, for all who have done so have been filled with shame and ignominy. "Who hath resisted him" asks Job, "and hath had peace?" (Job ix. 4.) God leads him who willingly submits, but crushes him who refuses to obey. It is a frightful example which the Scriptures furnish us in Saul, whom despairing of help from God, took his own life.

  6. That our sufferings, when borne with patience and submission, lose their sharpness, and bring us merit and reward. For "that which at present momentary and light of our tribulation, worketh for us, above measure exceedingly, an eternal weight of glory" (2 Cor. ix. 17). 

  7. That Christ also entered into his glory through sufferings; that the Saints have all followed him in the way of the Cross, and that, by partaking of the sufferings of Christ, we become partakers also of his glory (1 Pet iv, 13). Why then should we complain of the sufferings sent to us from God, which beget in us a likeness to Christ, the man of sorrows, and to all the saints; which separate us from the things of the world, and create in us a desire for Heaven; which assist us to repent of our sins, give us peace and joy in God, and produce imperishable fruits for the harvest-day in Eternity?
Prayer to be said in Adversity : from the Psalms of David,

Almighty, Benign, and True God, who hast said "Call upon me in the day of trouble, and I will deliver thee"; behold, all-merciful Father, confiding in thy word, I have recourse to thee in my need. Give honor, therefore, to thy name, and deliver me, if it be according to thy will, and for my good, that all may acknowledge the Truth, that thou, O Lord, art a Helper in time of tribulation. Amen.

7.12.17

Sermões de Advento

(Horários)
Fraternidade Sacerdotal São Pio X
Estrada de Chelas 29-31, Penha de França,
Lisboa

3.12.17

Pope Francis Promulgates Buenos Aires Guidelines Allowing Communion for Some Adulterers in AAS as his "Authentic Magisterium"

[Ver provas escritas no Rorate Caeli]

A partir de agora todos os "bons católicos" terão de manifestar "religiosa submissão da vontade e do entendimento" (Cf. Lumen Gentium 25) à licitude da comunhão de alguns adúlteros praticantes, tal como resulta do "magistério autêntico" do Papa Francisco, e à ilicitude da comunhão de todos os adúlteros praticantes, ensinada autenticamente pelos anteriores 265 papas (Cf. Catecismo da Igreja Católica n.º 1650).

  • Conclusão 1: da mesma forma que o Papa Francisco pode "autenticamente" ensinar o contrário dos seus predecessores, também um dos seus sucessores poderá "autenticamente" contrariar aquilo que o Papa Bergoglio agora ensina.

  • Conclusão 2: o magistério autêntico, ordinário e não infalível, pode errar (i.e. ou este Papa está errado ou os anteriores estavam errados).

  • Conclusão 3: se o magistério ordinário pode errar, não vale a pena entrar em contorcionismos hermenêuticos para justificar os erros dos últimos 50 anos.


11.11.17

Bishop Bernard Fellay – Fatima and the Current State of the Church



Na Igreja grassa a confusão diabólica?

A auto-demolição em curso é promovida por aqueles que tinham o dever de nos confirmar na fé?

Os "bons" calam-se?

Mas temos Fátima que é catecismo para os nossos tempos: Estado de Graça, oração, penitência, sacrifício ... e conservar o dogma da fé.


8.10.17

24.9.17

Uma correção filial das heresias propagadas pelo Papa Francisco (2): as 7 heresias do Papa Francisco

[Site oficial]

"Através destas palavras, atos e omissões, bem como das passagens acima mencionadas do documento Amoris laetitia, Sua Santidade apoiou, direta ou indiretamente, e propagou dentro da Igreja, com um grau de consciência que não procuramos julgar, tanto por ofício público como por ato privado, as seguintes proposições falsas e heréticas:

  1. “Uma pessoa justificada não tem a força, com a graça de Deus, para cumprir as exigências objetivas da lei divina, como se a observância de qualquer um dos mandamentos de Deus fosse impossível aos justificados; ou como significando que a graça de Deus, quando produz a justificação do indivíduo, não produz invariavelmente e por sua própria natureza, a conversão de todo pecado grave, ou não é suficiente para a conversão de todo pecado grave.”

  2. “Os católicos que obtiveram um divórcio civil do cônjuge com o qual estão validamente casados e contraíram um matrimónio civil com alguma outra pessoa durante a vida de seu cônjuge, e que vivem more uxore com seu parceiro civil, e que escolhem permanecer nesse estado com pleno conhecimento da natureza de seu ato e com pleno consentimento do ato pela vontade, não estão necessariamente em estado de pecado mortal e podem receber a graça santificante e crescer na caridade.”

  3. “Um fiel católico pode ter pleno conhecimento de uma lei divina e voluntariamente escolher viola-la, mas não estar em estado de pecado mortal como resultado desse ato.”

  4. “Uma pessoa que obedece uma proibição divina pode pecar contra Deus por causa desse ato de obediência.”

  5. “A consciência pode reconhecer que atos sexuais entre pessoas que contraíram um casamento civil, mesmo que uma delas esteja casada sacramentalmente com outra pessoa, podem às vezes ser moralmente lícitos, ou sugeridos ou até mandados por Deus.”

  6. “Os princípios e as verdades morais contidos na revelação divina e na lei natural não incluem proibições negativas que proscrevem absolutamente certos tipos de atos, na medida em que eles são gravemente ilícitos em razão de seu objeto”

  7. “Nosso Senhor Jesus Cristo quer que a Igreja abandone sua disciplina perene de negar a Eucaristia aos divorciados recasados, e de negar a absolvição aos divorciados recasados que não expressem nenhuma contrição por seu estado de vida e o propósito firme de emenda nesse particular.”

Uma correção filial das heresias propagadas pelo Papa Francisco

RESUMO DA “CORRECTIO FILIALIS”:
"Uma carta de vinte e cinco páginas, assinada por 40 clérigos católicos e acadêmicos leigos, foi enviada ao Papa Francisco no dia 11 de agosto último. Como até o momento o Santo Padre não deu qualquer resposta, o documento é tornado público hoje, 24 de setembro de 2017, Festa de Nossa Senhora das Mercês e da Virgem de Walsingham (Norfolk, Inglaterra, 1061).

Com o título latino“Correctiofilialis de haeresibuspropagagatis” (literalmente, “Uma correção filial em relação à propagação de heresias”), a carta ainda está aberta à adesão de novos signatários, já tendo sido firmada até o momento por 62 clérigos e acadêmicos de 20 países, representando também outros que não carecem da liberdade de expressão necessária.

Nela se afirma que o Papa, através de sua Exortação apostólica Amoris laetitia, bem como de outras palavras, atos e omissões a ela relacionados, manteve sete posições heréticas referentes ao casamento, à vida moral e à recepção dos sacramentos,resultando na difusão das mesmas no interior da Igreja Católica. Essas sete heresias são expostas pelos signatários em latim, a língua oficial da Igreja.

Esta carta de correção contém três partes principais. Na primeira, os signatários explicam a razão pela qual lhes assiste, como fiéis católicos praticantes, o direito e o dever de emitir tal correção ao Sumo Pontífice. –– Porque a lei da Igreja exige das pessoas competentes que elasrompam o silêncio ao verem que os pastores estão desviando o seu rebanho. Isso não implica nenhum conflito com o dogma católico da infalibilidade papal, porquanto a Igreja ensina que, para que as declarações de um Papa possam ser consideradas infalíveis, ele deve antes observar critérios muito estritos.

O Papa Francisco não observou esses critérios. Não declarou que essas posições heréticas constituem ensinamentos definitivos da Igreja, nem afirmou que os católicos devem acreditar nelas com o assentimento próprio da fé. A Igreja ensina que nenhum Papa pode declarar que Deus lhe revelou qualquer nova verdade nas quais os católicos deveriam acreditar.

A segunda parte da carta é fundamental, uma vez que contém a própria “correção”. Nela se enumeram as passagens em que Amoris laetitia insinua ou encoraja posições heréticas, e depois as palavras, atos e omissões do Papa Francisco que mostram, além de qualquer dúvida razoável, que ele deseja que os católicos interpretem essas passagens de uma maneira que é, de fato, herética. Em particular, o Pontífice apoiou direta ou indiretamente a crença de que a obediência à Lei de Deus pode ser impossível ou indesejável e que a Igreja deve às vezes aceitar o adultério como um comportamento compatível com a vida de um católico praticante.

A última parte, chamada “Nota de Esclarecimento”, discute duas causas desta crise singular. Uma delas é o “Modernismo”. Teologicamente falando, o Modernismo é a crença de que Deus não dotou a Igreja com verdades definitivas, as quais Ela deve continuar a ensinar exatamente do mesmo modo até o fim dos tempos. Os modernistas afirmam que Deus se comunica apenas com as experiências humanas sobre as quais os homens podem refletir, de modo a fazerem asserções diferentes sobre Deus, a vida e a religião; mas essas declarações são apenas provisórias, e nunca dogmas imutáveis. O Modernismo foi condenado pelo Papa São Pio X no início do século XX, mas renasceu em meados desse século. A grande e contínua confusão causada pelo Modernismo na Igreja Católica obriga os signatários a descrever o verdadeiro significado de “fé”, “heresia”, “revelação” e “magistério”.

Uma segunda causa da crise é a aparente influência das ideias de Martinho Lutero sobre o Papa Francisco. A carta mostra como Lutero, fundador do protestantismo, teve ideias sobre o casamento, o divórcio, o perdão e a lei divina que correspondem às que o Papa promoveu através de suas palavras, atos e omissões. A Correctio filialis também destaca os elogios explícitos e sem precedentes que o Papa Francisco fez do heresiarca alemão.

Os signatários não se aventuram a julgar o grau de consciência com que o Papa Francisco propagou as sete heresias que enumeram,mas insistem respeitosamente para que condene tais heresias, as quais ele sustentou direta ou indiretamente.

Os signatários professam sua lealdade à Santa Igreja Católica, assegurando ao Papa suas orações e solicitando-lhe a Bênção apostólica."