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domingo, 6 de enero de 2019

Suspenso del Magisterio Petrino y Parrhesia

IPSI GLORIA


Suspenso del Magisterio Petrino y Parrhesia


[Apuntes 65] El confuso "hacer lío" (para usar los mismos términos agradables al papa Francisco) que caracteriza este pontificado, nos exige recordar continuamente los hechos y palabras más notables (en cuanto sorprendentes y escandalosos) que vienen jalonando estos casi seis años de régimen en la Sede Romana. Si no lo hiciéramos así, si no los recordáramos, si no acometiéramos con esfuerzo la tarea de discernir (otra palabrita del gusto de Su Santidad) lo que es importante de lo que no lo es, seríamos arrastrados por el tsunami del “lío” en el que navega al garete hoy la barca de Pedro.

Hacia mediados de 2017, año y medio atrás, los fieles católicos pudimos conocer el texto de la última solicitud de los Cuatro Cardenales para que, en una audiencia con el Soberano Pontífice, se pudieran considerar los Dubia que habían planteado anteriormente. Debemos agradecer la respetuosa y valiente actitud de responsable parrhesía que los Cardenales Walter Brandmüller, Raymond L. Burke, Carlo Caffarra y Joachim Meisner manifestaron entonces, como claro ejemplo y testimonio para todo el Pueblo fiel, y la historia y N.S. Jesucristo algún día les hará justicia. Lo que siguió después lo conocemos: el silencio del Papa, su desconsideración hacia los Cardenales (miembros de su propio colegio de asesores), su indiferencia, su decisión de mantener viva en el seno de la Iglesia la confusión y ambigüedad doctrinal en graves cuestiones de Fe y Moral, a consecuencia de la exhortación Amoris laetitia, un documento que nunca debió ser firmado por un Romano Pontífice en los términos en que se redactó. Este tipo de actitudes y decisiones escandalosas del Vicario de Cristo son suficientes para colegir que su declamado proyecto de Iglesia sinodal al que él dice aspirar, esconde la más absoluta de las dictaduras, negadora del principio de colegialidad episcopal que él afirma querer sostener.

No pretendo discutir aquí la validez teológica, canónica o de simple conveniencia pastoral, que corresponde a la llamada colegialidad episcopal. Sólo me refiero a ella en cuanto hecho eclesial. Dicho eso, hay que decir que la colegialidad episcopal (repito, sea lo que ella sea) no esperó para existir a ser inventada por el Concilio Vaticano II. En la década de 1950, el papa Pío XII, escribió a cada obispo de la Iglesia Católica para preguntarle: 1°) si creía en la Corporal Asunción de la Madre de Dios; y 2°) si consideraba oportuno definir esa creencia como dogma. La subsiguiente Solemne Definición siguió al abrumador consenso puesto de manifiesto por las respuestas del episcopado mundial. Entiendo que si Pío XII sintió necesidad de hacer aquella consulta a los obispos del todo el mundo no fue por exigencia teológica o canónica ninguna derivada de la colegialidad episcopal, no fue por seguir un supuesto criterio de colegialidad episcopal tal cual hoy se la entiende, sino porque estaba dispuesto a ejercitar su carisma de infalibilidad sólo bajo las condiciones y límites que fueron definidos por el Concilio Vaticano I, que exigen del Papa ser no el dueño sino el servidor del Depósito de la Fe, de la Tradición, del Magisterio, realidades a las que debía someterse y obedecer, como cualquier miembro fiel de la Iglesia.
El próximo 19 de marzo se van a cumplir tres años de la publicación del documento divisivo y mal redactado llamado Amoris laetitia. En todo este tiempo, muchos obispos y conferencias episcopales han emitido directrices, guías pastorales, criterios de orientación, etc. que dejan en claro que nada ha cambiado desde que el papa Juan Pablo II en Familiaris consortio, y el papa Benedicto XVI en Sacramentum caritatis, enfatizaron la inmemorial disciplina de la Iglesia que establece que: los divorciados "vueltos a casar" que no se arrepienten de su adulterio y no se comprometen a separarse o al menos intentar, con la ayuda de la gracia de Dios, cohabitar castamente, deben excluirse de los Sacramentos durante el tiempo de su impenitencia.

Algunas conferencias episcopales y algunos obispos han emitido declaraciones entendidas en el sentido de que los así impenitentes pueden, en virtud de Amoris laetitia, recibir los Sacramentos. Como recordé en mi publicación de ayer, un grupo de obispos porteños también entendió el asunto de ese modo, y el papa Francisco, causando escándalo, aprobó y elogió la interpretación. Aún así, otras conferencias episcopales han sido manifiestamente incapaces de ponerse de acuerdo entre sí. En definitiva, está claro que el Episcopado Universal no está unido, no hay consenso, detrás de una interpretación "alemana" de Amoris laetitia. Sino muy lejos de eso. Obviamente, esta falta de consenso entre los obispos ha conducido a diferentes actitudes del propio bajo clero, es decir, de los sacerdotes con cura de almas acerca de la aplicación pastoral de Amoris laetitia, independientemente del grado de obediencia personal a su Ordinario. Así, sucede hoy que un párroco toma una actitud frente a los divorciados “recasados”, mientras que otro cura de parroquia vecina toma otra actitud completamente distinta. El resultado: un verdadero “lío”… ¿tal como lo quiere el papa Francisco?...

En el contexto de la Unidad de la Una Catholica y de la naturaleza colegiada del Episcopado Universal, cum et sub Petro, seguramente ha llegado el momento de que este "diálogo" (por cierto, infructuoso diálogo que los Cardenales de los Dubia han intentado sostener con el Papa) pase a una nueva etapa. De manera manifiesta, si como Iglesia Católica vamos a persistir con la embarazosa idea de que pertenecemos a una Iglesia con una Enseñanza sobre la Eucaristía y el Santo Sacramento del Matrimonio, se deben tomar medidas para avanzar hacia la coherencia, la armonía y el testimonio unido. La idea de que alguien, que está excluido de los Sacramentos por su propio rechazo impenitente del Evangelio, lo único que tiene que hacer es cruzar la frontera entre Polonia y Alemania, o pasar de una diócesis estadounidense a otra, o pasar de una diócesis argentina a otra o, peor aún, caminar veinte cuadras y asistir a Misa en la Parroquia vecina para poder comulgar (como de hecho ocurre, y soy testigo), es obviamente, un absurdo profundamente anti-católico que necesita ser rápidamente resuelto. La actual disonancia en doctrina y disciplina moral entre diócesis vecinas y hasta en parroquias de una misma diócesis es absolutamente ridícula y anti-católica.

Seguramente ha llegado el momento de que los Dos Cardenales que quedan de los Cuatro que intervinieron con sus Dubia, estén acompañados por otros Cardenales, para revisar y replantar las preguntas y la solicitud al Romano Pontífice. Y es también el momento para que los Obispos, Sucesores como son de los Apóstoles, de acuerdo con las enseñanzas de León XIII y del Concilio Vaticano II, ya que no son simples vicarios del Papa ni gerentes de una franquicia de Roma, hablen con coraje, claridad y unanimidad. Y es también el momento para que clérigos, laicos y académicos hagan lo mismo. Es tiempo de recordar que, en el colmo de la crisis de los Arrianos, no fue entre los Obispos, ni siquiera fue en Roma, donde la Fe se conservó y se defendió del modo más visible. Es tiempo de recordar la cuidadosa y lúcida enseñanza del Beato John Henry Newman, acerca del Transitorio Suspenso del Magisterio.

Parrhesia, que es audacia al dar testimonio de la Verdad, esa virtud que estuvo alguna vez (solo hace un puñado de años... y parece una eternidad, ¿no?) tan incesantemente en los labios del actual ocupante de la Sede Romana, seguramente sigue siendo una virtud obligatoria para todos los fieles católicos.

Si son cada vez más los que audazmente hablen, más difícil será para los fieles quedar sometidos a la antipática presión del actual régimen.

¡Atrévete, monseñor! (Laicos desafían al clero para enfrentar la subcultura homosexual) [Michael J. Matt]


ROBERTO DE MATTEI

The president of the Lepanto Foundation in Rome, Professor Roberto de Mattei, has issued an appeal (full text included below) to the clergy which calls out their silence and dares them to confront the homosexual nature of the sex abuse crisis in the Church.
In the kindergarten world of snarky tweets, cyber saber rattling and an endless series of brand-spankin’-new profile pictures, what a relief it is to read the words of a serious Catholic scholar and historian who knows what is at stake here and has the ability and the courage to confront the enemies of our Faith to their faces. 
Well said, Professor! To paraphrase Thomas More, the bishops of the Catholic Church today would have snored through the sermon on the mount but they’ll labor like scholars over an interfaith prayer meeting.
Meanwhile, the human element of the Catholic Church goes to hell in a handbasket, as whole generations of young people walk away disillusioned, fed up, and disgusted by the inaction and cowardice of the feckless Catholic bishops of the modern church.
In his comments to LifeSite, de Mattei included the following as reason for the provocation:
“…The problem is not only moral but also theological, because even more serious than the practice of homosexuality is the affirmation by many members of the clergy that a bridge between the Catholic faith and LGBT culture is possible. These pastors and theologians are likely a minority, but they are an active minority, and have been encouraged by the Supreme ecclesiastical hierarchies through a general silence.”
Here is the full text of Dare, Monsignor!  (First published HERE by the Lepanto Foundation.)
_________________________
TWENTY-FIVE YEARS LATER...
Twenty-five years ago, on 8 February 1994, the European Parliament voted on a resolution that invited the nations of Europe to promote and give legal protection to homosexuality.In his Angelus address on 20 February 1994, the Holy Father Pope John Paul II appealed to public opinion worldwide, affirming that “the legal approbation of active homosexuality is not morally admissible [...]. The Resolution of the European Parliament has called for the legitimization of a moral disorder.The Parliament has unduly given institutional value to deviant behaviors, which do not conform to God’s plan”.
In May of that same year, the Lepanto Cultural Center [Centro Culturale Lepanto] handed out a manifesto in Strasbourg toparliamentary representatives, called “Europe at Strasbourg: Represented or Betrayed?”. The manifesto made an indignant protest against the promotion of a vice condemned by both Christian and Western conscience, and asked the European bishops “to unite their voices to that of the Supreme Pastor [John Paul II] in order to multiply itin their dioceses,by publicly denouncing the moral fault with which the European Assembly has stained itself and warning the flock entrusted to their care of the growing attacks of anti-Christian forces in the world”.
Today, one after another, the principal European nations, including many of those with the most ancient Catholic tradition, have elevated sodomy to a legal right by recognizing, under different forms, so-called “same-sex marriage”and introducing the concept of the crime of “homophobia.” The Pastors of the Church, who should have formed an unbreakable dam of opposition against the homosexualization of society promoted by the political class and by the media-financial oligarchies, have in fact fostered it by their silence. Even at the highest levels of the Church,the practice of homosexuality and of a so-called “gay-friendly” culture that justifies and encourages homosexual vice has spread like a cancer.
Bishop Athanasius Schneider, auxiliary of Astana, Kazakhstan, said in a message dated 28 July 2018, that “We are witnessing an incredible scenario, in which some priests and even bishops and cardinals, without blushing, are already offering grains of incense to the idol of homosexuality or gender ideology, to the applause of the powerful ones of this world, that is, to the applause of politicians, social media giants and powerful international organizations”.
Archbishop Carlo Maria Viganò, in his historic testimony of 22 August 2018, denounced - using precise names and circumstances - the existence of a “homosexual current in favor of subverting Catholic doctrine regarding homosexuality” and the presence of “homosexual networks, which are now widespread in many dioceses, seminaries, religious orders, etc.,” and which “act under the concealment of secrecy and lies with the power of octopus tentacles, and strangle innocent victims and priestly vocations, and are strangling the entire Church”.
These courageous voices remain isolated even until today. The climate of indifference and cover-up which reigns within the Church has profound moral and doctrinal roots that date back to the Second Vatican Council, when the ecclesiastical hierarchies accepted the process of secularization as an irreversible phenomenon. But when the Church subordinates herself to secularism, the Kingdom of Christ becomes conformed to this world and is reduced to a mere power structure. The militant spirit dissipates, and the Church, instead of converting the world to the law of the Gospel, surrenders the Gospel to the world’s demands.
How we long to hear resounding once again the fiery words of a new Saint Peter Damian or Saint Bernardine of Siena, instead of the infamous statement of Pope Francis, “If a person is gay and is seeking the Lord and has good will, who am I to judge them?” If it is true that the meaning of this statement was distorted by the media, such misuse should have been combatted by means of clear and solemn documents condemning sodomy, as St. Pius V did with the two constitutions Cum Primum of 1 April 1566 and Horrendum Illud Scelus of 30 August 1568. Instead, Pope Francis’ Post-Synodal Apostolic Exhortation Amoris Laetitia of 8 April 2016 not only was silent about this most grave moral disorder but also relativized the precepts of the natural law, opening the path towards the approval of cohabitation and adultery.
And this is why we now make an appeal to you, Monsignor.

TO SERVE THE CHURCH
The term “Monsignor” evokes a certain dignity, not a power or a bureaucratic function. Each one of the bishops, as Successors of the Apostles, are recognized with the title of “Monsignor,” but simple priests are also able to receive this title. The word “dignity” seems to have lost its meaning today, despite the fact that there was an entire declaration of Vatican II dedicated to it. Dignity means an awareness of a role and mission given by God. Respect for a person’s dignity is the source of a feeling of honor. Your dignity, Monsignor, derives from the honor which you have of serving the Church, without seeking either your own interests or the approval of the powerful. You have received the dignity of Monsignor from the Church, not from the men of the Church, and it is to the Church that you must render an account. The Church is the divine society founded by Jesus Christ, ever-perfect and ever-victorious, both in time and in eternity. The men of the Church may either serve the Church or betray her. Serving the Church means placing the interests of the Church, which are those of Jesus Christ, ahead of one’s personal interests. Betraying the Church means placing the interests of a family, a religious institute, or an ecclesiastical authority taken as a private person ahead of the Truth of the Church, which is the Truth of Jesus Christ, the one Way, Truth and Life (John 14:6).
We would be insulting your intelligence, Monsignor, were we not to suppose that you already have a certain awareness of the crisis in the Church. Certain eminent cardinals, on various occasions, have manifested their unease and concern over what is happening in the Church. The same unease is displayed by the common man, who is profoundly disoriented by the new religious and moral paradigms. In the face of this unease, Monsignor, many times you have put up your hands, seeking to calm the person speaking to you, using words like: “There is nothing we can do but be silent and pray. The Pope is not immortal. Let’s wait for the next conclave”. That’s all we can do, you say. We cannot speak; we cannot act. You adopt silence as the supreme rule of your behavior. Is this attitude the result of human self-serving; of a selfishness that seeks above all else to live quietly; of the opportunism of those who are able to adapt themselves successfully to every situation? To assert this would be to make a judgment about your intentions, and a judgment about intentions cannot be made by men; only God can do this on the Day of Judgment, when we will each stand alone before Him, to listen to His lips pronounce the un-appealable sentence that will send us either to eternal happiness or to eternal damnation.
We who live on earth can only judge facts and words as they objectively appear. And the words with which you explain your behavior, Monsignor, at times appear to be more noble than your true feelings “We ought to follow the Pope, even when he displeases us, because he is the Rock on which Christ has founded His Church,” you say; or “we ought to avoid a schism at any cost, because this would be the most serious disaster for the Church".
Noble words, because they state truths. It is true that the Pope is the foundation of the Church, and that the Church can fear nothing worse than a schism. But what we would like you to reflect on, Monsignor, is that the path of absolute silence that you want to follow will bring harm to the Papacy and will hasten a schism in the Church.
It is true that the Pope is the foundation of the Church, but before being founded on him, the Church is founded on Jesus Christ. Jesus Christ is the primary and divine foundation of the Church, while Peter is the secondary and human foundation - even if it is true that he is divinely assisted. The divine assistance does not exclude the possibility of error or the possibility of sin. In the history of the Church, there has been no lack of popes who have sinned or erred, without this fact ever prejudicing the institution of the papacy. To say that “we need to always follow the Pope and never depart from him,” while refusing to respectfully correct him in exceptional cases, means attributing to the Church all of the errors which, over the course of the centuries, have been made by the men of the Church. The absence of this distinction between the Church and the men of the Church enables the enemies of the Church to attack her, and many false friends of the Church to refuse to truly serve Her.
Equally fraught with consequences is the assertion that to break silence, to tell the truth, and to denounce – if necessary – the infidelity of the same Supreme Pastor, would lead to a schism. The word “schism” means division, and never as in this moment of her history has the Church appeared so internally divided and fragmented. Within each nation, within each diocese, even within each parish, it is impossible to agree on a common way of living according to the Gospel, because each one experiences and lives a different Christianity – both liturgically and dogmatically – with each one constructing their own religion in such a way that the only thing remaining in common is the name “Catholic”, but the essence of Catholicism is no longer present. What are the reasons for this fragmentation? The star that lights the way has disappeared, and the faithful make their way in the darkness of night, following opinions and personal sentiments, without even one voice being raised to remind them of the unchanging doctrine and praxis of the Church. The schism is being caused by the darkness, which is the daughter of silence. Only clear voices, crystalline voices, voices which are entirely faithful to the Tradition, are able to dispel the shadows and permit good Catholics to overcome the divisions which have been provoked by this pontificate, and to avoid new humiliations to the Church beyond those which have already been inflicted upon her by Pope Francis. There is only one way to save the Church from schism: Proclaim the Truth. By remaining silent we will only further the schism.
AN URGENT APPEAL
Monsignor, you who enjoy a certain dignity, you who exercise a moral authority, you who have received an inheritance –what are you afraid of? The world may attack you with defamation and slander. Your superiors may deprive you of your authority and external dignity. But it is to the Lord that you must render an account, as must each one of us on the Day of Judgment, when everything will be weighed and judged according to measure. Do not ask us what you ought to do concretely. If you will dare to ask Him, the Holy Spirit will not fail to suggest to your conscience times, ways, and tones of coming out into the open, in order to be “the light of the world, a city set on a hill, a lamp set on a lampstand” (Matthew 5:13-16).
What we ask of you, Monsignor, is that you assume an attitude of filial criticism, of deferential resistance, of devout moral separation from those responsible for the Church’s self-destruction. Dare to openly encourage those who defend the Church from within, and who publicly profess the entire Truth of the Catholic Faith. Dare to seek out other confreres who will join you and us in issuing that cry of war and of love which St. Louis Marie Grignon de Montfort raised in his “Fiery Prayer” [Prière embrasée] with these prophetic words: “Fire! Fire! Fire! There is a fire in the house of God! There is fire within souls! There is fire even within the Sanctuary!”.
Tongues of fire like those of the day of Pentecost, as well as flashes of fire like those of Hell, seem to be hanging over the earth. A destroying fire, a purifying fire, a restoring fire – destined to engulf the entire world, to consume it and transform it. May the divine fire flare up within us before the fire of God’s wrath does, which will reduce our society to ashes as happened to Sodom and Gomorrha. And this is the reason why, twenty-five years after the unfortunate resolution of the European Parliament, I now make this appeal to you, for the good of souls, for the honor of the Church, and for the salvation of society.
Monsignor, please accept this appeal, which is also an invocation to the Blessed Mother and to the Angels, that they may intervene, as soon as possible, in order to save the Church and the whole world.
Dare, Monsignor, to take up this holy cause in 2019,and you will find us battling at your side in this good fight!
De Mattei
Roberto de Mattei 
President of the Lepanto Foundation
Written at the foot of the Manger, on this First Saturday of January 2019, the Vigil of the Epiphany of the Lord