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jeudi 30 mars 2017

Las diversiones del mundo, ¿son las del Sacerdote?

Las diversiones del mundo, ¿son las del Sacerdote?

Las diversiones del mundo, ¿son las del Sacerdote?

Pero tú sé sobrio en todo, sé recio en el sufrimiento, esfuérzate en la propagación del Evangelio, cumple perfectamente tu ministerio (2 Tim. 5).

Queridos hermanos, la sabiduría que la tradición nos ha legado nos dice que cuando las cosas santas dejan de ser alimento y consuelo del alma, se convierten en yugo que agarrota y en carga que oprime. Es decir, cuando el sacerdote no encuentra en su vida sacerdotal el verdadero gusto por las cosas santas de su ministerio, sino no siente su exclusiva dependencia de Dios, sino asume que no es del mundo, sino que está en guerra con él, que si vive mundanamente la sal perderá su sabor, entonces experimentará la penosa sensación de la soledad por una parte y por otra la falsa y peligrosa idea halagadora de la libertad ilimitada. Ya tenemos al sacerdote introducido en el mundo y en sus vanidades, en sus concupiscencias y en el espejismo venenoso de la falsa de sus atractivos sólo aparentes.

En la Carta de San Pablo a Tito (2, 12), le recuerda que ha de renunciar a la impiedad y a las concupiscencias mundanas, y que ha de vivir con prudencia, justicia y piedad en este mundo, aguardando la esperanza bienaventurada y la manifestación de la gloria del gran  Dios y Salvador nuestro, Jesucristo. Le confirma a  seguir el ejemplo del  Maestro. El Señor se unía a las alegrías humanas tan sólo para bendecirlas y santificarlas. Siempre grave en su aspecto y maneras, tranquilo, dueño de la situación, digno en su porte y acciones. Participa en las reuniones para instruir, iluminar, edificar y consolar.

Tomando como ejemplo la diversión de nuestro Señor Jesucristo sabemos cómo ha de divertirse el sacerdote: siempre instruyendo, iluminando con la Palabra Dios, edificando con su propio ejemplo, aliviando y consolando a las almas que falsamente intentan ocultar su dolor en vanas diversiones mundanas.

Un tema importante es el  extremo cuidado que tenía el Señor en sus relaciones con las mujeres. Hablaba con ellas, con la samaritana, con la hemorroisa, con María Magdalena para asegurarle el perdón, con la mujer del Zebedeo, pero nunca lo hizo a solas. Lo hacía en medio de la multitud, rodeado de discípulos, generalmente en presencia de quien pudiera dar testimonio de la santidad de sus palabras y de la pureza de sus actos. Aun después de la resurrección mantiene esta reserva, a María Magdalena la encuentra a solas en el sepulcro y le prohíbe que le toque.

Nuestro Señor siempre  está atento a predicar con el ejemplo de  una pureza suma y ejemplar. Quiere verla brillar en todos sus fieles. Da normas para todos, pero para con sus Apóstoles, sus privilegiados, para esos otros Cristos, cuánto no serán sus divinas exigencias. Son las exigencias que recaen en los sacerdotes. Nunca el sacerdote puede perder el sentido de su realidad sobrenatural. Su descanso, su diversión, siempre  ha de ser a ejemplo del Señor, consciente que nunca deja de ser el dispensador de los divinos misterios, también en el  tiempo de ocio.

No han de ser las cosas del mundo donde el sacerdote encuentre gusto y descanso, sino en las celestiales. El conocimiento de las cosas invisibles y celestiales es medio insuperable para defenderse de los peligros del atractivo del mundo y fortalecer al sacerdote. Los santos sacramentos, la santa Misa con fervor, la oración de meditación, la confesión frecuente, la predicación de la Palabra de Dios, el estudio, la lectura espiritual, la atención a los necesitados de alma y cuerpo. Todo ello llenará plenamente la vida del sacerdote evitando dejarse arrastrar por cualquier distracción que le haga olvidar su realidad de Pastor, de maestro, de médico da almas, de, en definitiva, ser reflejo de Cristo en todo tiempo y lugar.

El profeta Isaías (53, 10-119 dice: Ofreciendo su vida en sacrificio por el pecado, tendrá posteridad y vivirá largos días, y en sus manos prosperará la obra del Señor. Librada su alma de los tormentos verá, y lo que verá colmará sus deseos. Así será con sus siervos, con los sacerdotes. En medio de las penas, angustias, ansiedades, el sacerdote encuentra su consuelo; todo el que deje cualquier cosa por amor al Señor, recibirá ciento por uno. En el esfuerzo y sacrificio de su ministerio, tiene el sacerdote su descanso y su premio; tiene su especial y divina diversión, el consuelo del mismo Dios. ¿Puede la diversión humana equiparase al consuelo divino?

Acreditémonos en todo como ministros de Dios: con mucha paciencia, en tribulaciones, necesidades y angustias; en azotes, prisiones y tumultos; en fatigas, desvelos y ayunos; con pureza, con ciencia, con longanimidad, con bondad, en el Espíritu Santo, con caridad sincera […]; como tristes, pero siempre alegres; como pobres, pero enriqueciendo a muchos; como quienes nada tienen, aunque poseyéndolo todo (2 Cor. 6, 4.10). San Pablo nos muestra al sacerdote despojado de todo por amor a Cristo. Pero teniendo a Cristo lo tiene todo y nada le falta. Tiene su verdadero descanso, su verdadero consuelo, tiene en Cristo toda la hermosura que le rodea, pues todo está a su alcance, todo lo santo y bueno que Dios ha creado. ¿Buscará el sacerdote descanso y diversión humana? No, el que se ha despojado de todo por amor al Señor.

El sacerdote lleno de mundo visible, del que le gusta gozar y disfrutar, es incapaz de ver lo bello del mundo, la belleza creada por Dios, pues sólo ve  aquello creado que está desfigurado por  el pecado, estando, además,  su ánimo abatido y desalentado.  Más el sacerdote lleno del mundo de la eternidad, no de lo corrompido por el pecado,  estará lleno  la luz de Dios, firme en la fe, alegre en su sufrimiento y trabajo, porque es merecedor del descanso que el mismo Dios le dará. Para él, el Señor será siempre su Pastor, y en el desierto hartará su alma y dará vigor a sus huesos. Será como huerto regado, como fuente de aguas vivas, que no se agotan jamás (Is. 58, 11).

Como se divertía el Señor, así ha de divertirse un sacerdote de Cristo.

Ave María Purísima.

Padre Juan Manuel Rodríguez de la Rosa

El Papa Francisco juega con fuego. Fuego del infierno

El Papa Francisco juega con fuego. Fuego del infierno

El Papa Francisco juega con fuego. Fuego del infierno

(LifeSiteNews) – Hace meses que el Vaticano no deja de dar a los católicos un flujo incesante de indicios de que el papa Francisco coincide con la visión modernista que permite la comunión para los divorciados vueltos a casar.

Tuvimos su firma en una carta de apoyo a los obispos de Buenos Aires por su interpretación de Amoris Laetitia. Tuvimos el testimonio de la visión del Papa por parte del cardenal Marx de Alemania, uno de los 9 cardenales asesores del Papa. Tuvimos a los obispos de Malta diciéndolo. Tuvimos al principal intérprete de textos legistlativos del Vaticano diciéndolo. Y tuvimos numerosos artículos del periódico del Vaticano en favor de esta ruptura con la tradición.

Han habido voces opositoras, como la del cardenal Muller, el Prefecto de la Congregación para la Doctrina de la Fe, y más recientemente las de los obispos chilenos.

Si bien las afirmaciones del cardenal Muller parecen ser opinión suya en lugar de la del Papa, recientemente en uno de los periódicos más importantes de Chile, los obispos chilenos realizaron declaraciones que parecen indicar que el propio papa Francisco les transmitió una interpretación conservadora de su exhortación, prohibiéndoles la comunión para los divorciados vueltos a casar. Adicionalmente, algunos blogueros católicos interpretaron que las declaraciones de los obispos chilenos indican que el papa Francisco también se opone a la comunión para los políticos católicos que apoyan el aborto. Algunos incluso interpretaron en las declaraciones de los obispos, que el Papa rechaza el sacerdocio casado, contradiciendo lo que dijo al periódico alemán, Die Zeit, en una entrevista realizada poco después de su reunión.

No es fácil descifrar todo esto. Hay una clave de parte de Dan Hitchens, del Catholic Herald. Él señala que el reportero que entrevistó a los obispos chilenos, y los que reportan sobre los comentarios de los obispos, podrían estar transmitiendo sus propios deseos.

El artículo original en El Mercurio intercala las declaraciones personales de los miembros de la conferencia de obispos chilenos con relatos de segunda mano sobre lo que el Papa dijo a los obispos. En principio, las únicas declaraciones atribuibles al Papa son vagas anécdotas.

Pero como dijimos arriba, en la Iglesia hay una confusión masiva sobre la posición del Papa en este asunto. Si bien un análisis minucioso muestra claramente que el Papa respalda la comunión para los católicos divorciados vueltos a casar, hay cardenales y obispos que sugieren que el Papa quiere lo contrario.

Para quienes conocen al cardenal Jorge Bergoglio de antes de su elección al pontificado, esto no es nada nuevo. Tras hablar con algunos sacerdotes de Buenos Aires que trabajaron en cargos diferentes junto al cardenal Bergoglio, supe a través de ellos que la confusión es un emblema de su ministerio. Una anécdota en particular fue muy instructiva. Me dijeron que las personas de partidos opositores participaban en reuniones con el cardenal Bergoglio creyendo que él apoyaba su posición. "Él está con nosotros, pero no puede decirlo públicamente," dirían, como también decían los del partido opositor que se reunían con él.

Mientras que en una arquidiócesis esto puede funcionar por un tiempo, un sacerdote me contó que en el Vaticano, donde casi todo lo que el Papa dice se proclama en todo el mundo, esta clase de discrepancias se hacen evidentes más rápido. El sacerdote me dijo que Francisco es muy peronista — en referencia al ex -presidente argentino Juan Domingo Perón. Como Perón, el papa Francisco juega con las facciones de izquierda y con las de derecha.

El sacerdote contó una historia del presidente Perón que ayuda a entender a Francisco.  Una vez, Perón estaba en su automóvil ante una bifurcación en el camino y su chofer le preguntó qué camino quería tomar, a lo que Perón respondió: "Ponga la luz de giro a la derecha, pero doble a la izquierda." Un último comentario sobre Bergoglio, relatado por este sacerdote, es que cuando lo presionan él va hacia la izquierda porque tiene gran aprensión a ser tildado de derechas en los medios de comunicación.

Poco tiempo después de la publicación de Amoris Laetitia, un crítico iluminado advirtió que sería inmanejable para la Iglesia si los obispos de Alemania dieran el visto bueno a los divorciados vueltos a casar mientras del otro lado de la frontera, en Polonia, se consideran en pecado mortal. ¿Pero quién hubiera imaginado que veríamos obispos y cardenales con opiniones contrapuestas sobre lo que el mismo Papa cree y enseña?

La dicotomía es una evidencia clara de que el mismo Papa, al rehusarse a clarificar a pesar del pedido formal y público por parte de cuatro cardenales y las súplicas asociadas de incontables católicos del clero y laicos, es culpable de traicionar a toda la Iglesia. Al permitir que continúe la confusión, siembra la confusión en los corazones de los fieles. Esta confusión podría conducir al pecado mortal y por tanto a la condenación eterna.

Sin dudas el papa Francisco juega con fuego. Fuego del infierno.

John-Henry Westen

(traducido por Marilina Manteiga)

Le Salon Beige - blog quotidien d'actualité par des laïcs catholiques: Une universitaire démonte la Légende noire de l'Inquisition en Espagne

Le Salon Beige - blog quotidien d'actualité par des laïcs catholiques: Une universitaire démonte la Légende noire de l'Inquisition en Espagne

Une universitaire démonte la Légende noire de l'Inquisition en Espagne

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30 mars 2017

20161108_portada_imperiofobiaMaria Elvira Roca Barea, issue d'une famille républicaine et franc-maçonne, s'affirme non croyante. Cette universitaire a travaillé depuis de longues années sur toutes les accusations lancées contre l'Eglise catholique, sur son rôle en Espagne, et sur l'Inquisition. Elle vient de publier un livre sous le titre Imperiofobia y leyenda negra, « Empirophobie et légende noire ».

Première légende : l'idée que la Réforme aurait fait de la religion une affaire privée en même temps que la Contre-Réforme aurait permis à la religion de conserver son rôle social.

« Il n'y a rien de plus faux que cette affirmation. C'est précisément l'inverse. Quel est le pays d'Europe occidentale qui a aujourd'hui comme chef d'Etat le chef de l'Eglise ? La Grande-Bretagne. Dans quel pays a-t-il été impossible jusqu'à il y a peu d'occuper une charge publique sans appartenir à la religion nationale ? En Grande-Bretagne et dans d'autres pays protestants. Cela veut dire que le protestantisme s'est constitué en Eglises nationales et que de ce fait la dissidence religieuse s'est transformée, non en délit religieux mais en délit contre la nation, contre l'Etat. Il en a été ainsi au Danemark et dans les Etats luthériens du Saint Empire germanique. (…) C'est précisément dans le monde catholique que le délit religieux continue d'être religieux et n'est pas considéré comme portante atteinte à l'Etat ».

C'est ce qui a notamment justifié le maintien d'une loi contre le « blasphème » au Royaume-Uni jusqu'en 1976. 

« L'Inquisition a existé, évidemment qu'elle a existé, mais c'était une institution de petite envergure, qui n'a jamais eu les moyens d'influencer de manière décisive la vie des pays catholiques ».

Elle donne l'exemple du roman Lazarillo de Tormes, condamné par l'Inquisition mais qu'on pouvait acheter partout et qui 20 ans après sa parution, était étudié dans toutes les universités espagnoles.

« L'Inquisition était une institution très bien organisée, bien mieux réglementée que n'importe quel autre institution de son temps, et où la religion continuait d'être affaire de religion et non de l'Etat. On s'occupait des délits qui sont au encore aujourd'hui des délits, tels les délits contre l'honnêteté : le proxénétisme, la pédérastie, la traite des Blanches, le faux-monnayage, la falsification de documents… elle avait un champ d'action très large. Le fait de se constituer de manière très organisée, réglementée et stable sur le plan judiciaire pour traiter des dissidences religieuses, a évité les massacres que celles-ci ont provoqués du côté protestant. Nous connaissons toutes et chacune des sentences de mort qui y furent prononcées. Elles sont très bien documentées dans une étude du Pr Contreras et du Danois Henningsen. L'Inquisition a jugé 44.000 causes au total depuis 1562 jusqu'à 1700, avec au final 1.340 morts environ. Et voilà toute l'histoire. Calvin a envoyé au bûcher 500 personnes en vingt ans seulement, pour hérésie. Quand on s'intéresse aux faits barbares qui se sont produits côté protestant, il n'y a pas de comparaison, entre autres choses parce que le calcul des morts qu'a pu provoquer l'intolérance protestante ne peut se faire que de manière approximative, puisque dans la plupart des cas, il n'y eut ni jugement, ni avocat, ni droit de la défense : ce fut par le procédé barbare du lynchage, rien de plus. Cela ne s'est jamais produit dans les zones catholiques, jamais ».

« Ce qu'il faut voir, c'est comment été gérée cette intolérance religieuse dans les différents endroits. Elle fut beaucoup plus civilisée est beaucoup plus compréhensive dans la partie catholique, et donc en Espagne. En Angleterre, ainsi que dans les principautés luthériennes protestantes au nord de l'Europe, les persécutions à l'encontre de la population furent atroces. Il y eut aussi tout le phénomène de la chasse aux sorcières, absolument démentiel, qui a provoqué des milliers de morts. Cela ne s'est pas produit dans le monde catholique et cela ne s'est pas produit en Espagne parce qu'il y avait d'Inquisition qui a évité cette barbarie ».

« Il nous est resté cette idée que Martin Luther n'avait pas d'autre choix que de rompre avec l'Eglise parce que l'Eglise était intolérante. Non, c'étaient eux, les intolérants. Les princes protestants ont imposé des conversions forcées. S'ils ne te tuaient pas, ils te confisquaient tes biens. Si tu ne partais pas, tu devais te convertir. Les catholiques ne toléraient-ils pas les protestants ? Sans doute, mais les protestants toléraient encore moins les catholiques ».

Posté le 30 mars 2017 à 14h15 par Michel Janva | Catégorie(s): Histoire du christianisme , Pays : Espagne

MiL - Messainlatino.it: Mons. Negri: "Soffriamo per la grande confusione che domina l’odierna vita ecclesiale"

MiL - Messainlatino.it: Mons. Negri: "Soffriamo per la grande confusione che domina l'odierna vita ecclesiale"

Mons. Negri: "Soffriamo per la grande confusione che domina l'odierna vita ecclesiale"


In tempi grami come questi, nei quali tanta è la confusione nella Chiesa, la parola di alcuni pastori fedeli al Vangelo di Gesù è quanto mai preziosa.
Vorrei qui parlare dell'ultimo intervento di monsignor Luigi Negri sulla rivista «Studi cattolici» (marzo 2017), dove l'arcivescovo emerito di Ferrara – Comacchio è titolare della rubrica «Opportune et importune».

Sotto il titolo «Soffrire nella Chiesa e per la Chiesa», Negri parte da un ricordo di monsignor Lugi Giussani per esprimere in modo cristallino alcuni giudizi inequivocabili su questioni che in questi ultimi tempi hanno provocato sconcerto e suscitato tristezza in tanti cattolici.

Scrive dunque l'arcivescovo: «Il mese di febbraio, come accade dall'anno della sua morte, porta in me il ricordo vivo di monsignor Giussani, il grande maestro che ha segnato indelebilmente la mia vita, da quando a diciassette anni lo incontrai durante il suo insegnamento nell'ora di religione al liceo Berchet. La parola di Giussani su Cristo, la parola che ce lo ha testimoniato presente, si compì nell'introdurci alla Chiesa, perché la Chiesa è il luogo dove Cristo continua a essere misteriosamente presente, in modo sacramentale ma reale, e dove è possibile incontrarLo, coinvolgere la nostra vita con la Sua».

«Don Giussani – prosegue monsignor Negri –  ci introdusse nella Chiesa e ci fece scoprire
che era nostra madre, dalla quale non potevamo più staccarci; nostra madre che dovevamo amare con tutte le nostre forze. Quante volte don Giussani ha ricordato che per la Chiesa si doveva soffrire: bisognava soffrire nella Chiesa e per la Chiesa, per tutto ciò che di imperfetto, di equivoco, di erroneo inevitabilmente vi è presente a motivo della sua dimensione anche umana».

«Noi non vogliamo una Chiesa nuova a tutti costi, noi non vogliamo una Chiesa che abbia delle formulazioni più consone o accoglibili dall'orrenda mentalità anticattolica che domina la vita del mondo e con la quale la Chiesa di oggi rischia di accordarsi. Noi vogliamo la Chiesa di Cristo, la Chiesa che viene generata e rigenerata ogni giorno dallo Spirito, attraverso la Parola di Dio, attraverso i sacramenti, attraverso la vita di carità; la Chiesa appartenendo alla quale si deve soffrire per lei, sempre con letizia».

Ed ecco la chiara valutazione di Negri su alcune questioni che hanno provocato sconcerto fra tanti cattolici: «Soffriamo per la grande confusione che domina l'odierna vita ecclesiale, in cui si rincorrono voci e affermazioni equivoche, quando non chiaramente erronee. Non si può dire, per esempio, che non siamo certi della Parola del Signore perché a quel tempo non c'erano i registratori [qui il riferimento è alle dichiarazioni fatte in un'intervista dal generale dei gesuiti, padre Arturo Sosa, ndr] e perché si ha l'idea della Parola di Dio come un testo meramente umano che dev'essere sottoposto alla contestualizzazione della cultura. Consegnare la Parola alla cultura, non a coloro che hanno la responsabilità di leggerla, di approfondirla e di proclamarla, è perfetto luteranesimo».

Allo stesso modo, «non si può dire che Marco Pannella "è ispiratore di una vita più bella non solo per l'Italia, ma per questo nostro mondo che ha bisogno più che mai di uomini che sappiano parlare come lui" e addirittura augurarsi che il suo spirito "ci aiuti a vivere in quella stessa direzione"» [e qui il riferimento è alle parole dedicate a Pannella da monsignor Vincenzo Paglia, presidente della Pontificia accademia per la vita, ndr].

Prosegue  monsignor Negri: «Chi ha vissuto in Italia (e non sulla luna) sa bene che Pannella, con la grande battaglia (vinta da lui e dai radicali) sull'aborto ha causato la non-nascita di sette milioni di italiani e con la sua grande battaglia (vinta da lui e dai radicali) sul divorzio ha messo le premesse giuridiche perché migliaia di famiglie italiane si decomponessero come la neve al sole».

«Non si può, contro le decisioni del Concilio di Trento e contro la tradizione storiografica migliore – non solo della Chiesa –, affermare che Lutero è un riformatore. Lutero è all'origine di tutti i degradi della modernità, compreso il razionalismo, compreso il fideismo, ma soprattutto comprese le grandi ideologie totalitarie che hanno immiserito la vita dell'Occidente. Eppure, un certo numero di istituti di scienze religiose di alcune diocesi italiane hanno inserito subito un corso o un seminario su Lutero riformatore».

«Ritengo – scrive l'arcivescovo – che questa situazione rischi di essere veramente di grande prova per il popolo cristiano e per tanti pastori. Chi guida dovrebbe agire per eliminare almeno i più grandi di questi equivoci con iniziative anche disciplinari, ma soprattutto dovrebbe rispondere alle domande legittime di tanti (e non solo di quattro cardinali), rendendo più chiaro il cammino nel vivere questo momento della Chiesa, anche per noi vescovi che nelle periferie abbiamo scelto di vivere, accompagnando i cristiani ad affrontare drammi che non sanno risolvere da soli».

Ed ecco la conclusione di monsignor Negri: «Un'ultima cosa vorrei ricordare alla fine di questa per me faticosissima sottolineatura delle ragioni di dolore per la Chiesa. Georges Bernanos e Giorgio La Pira, due giganti della cultura e dell'impegno sociale dei cristiani, hanno posto in primo piano una cosa su cui molti, oggi, soprattutto fra gli ecclesiastici autorevoli, dovrebbero riflettere: uno degli elementi terribili della storia, della vita e della cultura occidentale è stata la rabbia dei poveri, l'ira dei poveri. Io credo che bisogna considerarlo, perché i poveri non si irritano perché non sono aiutati a superare la loro povertà, ma perché sono abbandonati a sé stessi nella ricerca che precede e condiziona tutti gli aspetti della vita: il problema del senso, della verità, della bellezza e della giustizia della vita. La Chiesa tradisce la sua missione quando non si cura di portare a tutti gli uomini – che sono tutti poveri – la Parola che salva: forse l'ira della gente è più vicina di quanto noi pensiamo».

Che dire? Oltre a sottoscrivere ogni parola, vorrei soltanto aggiungere alcune brevi considerazioni, a partire da una domanda: perché non c'è un più alto numero di pastori capaci di parlare con questa «parresia», con questa franchezza che è anche la più alta forma di carità verso gli altri pastori e il gregge bisognoso di essere guidato nella verità?

Le ultime parole di monsignor Negri non sono una minaccia. Esprimono una sensazione che molti provano di fronte a una Chiesa che tradisce la sua missione e a tanti pastori che, per paura, opportunismo o un distorto senso del quieto vivere, restano in silenzio o, peggio, cavalcano l'onda.

Intanto un altro pastore che non ha nessuna intenzione di adeguarsi, il cardinale Raymond Burke, durante una serata a Springfield, in Virginia, è tornato sulla vicenda dei «dubia» e, rispondendo ad alcune domande, ha spiegato che lui e gli altri tre cardinali non molleranno la presa.

Quando gli è stato chiesto se ci sarà una risposta ai «dubia» da parte del papa o della Congregazione per la dottrina della fede, Burke ha detto:  «Sinceramente spero che ci sarà perché queste sono questioni fondamentali che sono onestamente sollevate dal testo dell'esortazione post-sinodale "Amoris laetitia". Fino a quando non ci sarà una risposta a queste questioni continuerà a diffondersi una confusione molto dannosa nella Chiesa. Una delle questioni fondamentali riguarda la verità secondo cui ci sono cose che sono sempre e dovunque sbagliate, quelli che chiamiamo atti intrinsecamente malvagi. Noi cardinali quindi continueremo a insistere per ascoltare una risposta a queste domande sincere».

Quanto al motivo per cui i «dubia» sono stati resi pubblici, il cardinale Burke, dopo aver negato che da parte dei quattro cardinali ci sia stata arroganza, perché si sono limitati ad applicare un metodo tradizionale e consolidato nella Chiesa, ha detto che la decisione è stata presa dopo aver saputo dalla Congregazione che non ci sarebbe stata risposta. A quel punto, di fronte allo sconcerto e alla richiesta di chiarezza avanzata da tanti fedeli, è stato ritenuto opportuno pubblicare le domande, per far sapere che non tutti i cardinali, che hanno la responsabilità di assistere il papa, evitano di porre certe domande.

E ora che succederà? Se una risposta continuerà a non arrivare come procederanno i quattro cardinali?

Burke: «Allora dovremo semplicemente correggere la situazione, di nuovo in maniera rispettosa. Cioè semplicemente questo: dedurre la risposta alle domande dall'insegnamento costante della Chiesa e renderlo noto per il bene delle anime».

Insomma, a differenza di quanto alcuni ambienti hanno cercato di far sapere negli ultimi tempi, e cioè che i quattro cardinali, per non provocare divisioni nella Chiesa, avrebbero deciso di non procedere con la correzione, Burke dice che è vero proprio il contrario. Vedremo in che modo i quattro cardinali si muoveranno, ma di certo non demordono.

Aldo Maria Valli

mercredi 29 mars 2017

RORATE CÆLI: De Mattei: Shedding Light on Today's Crisis

RORATE CÆLI: De Mattei: Shedding Light on Today's Crisis

De Mattei: Shedding Light on Today's Crisis

Italian historian Roberto de Mattei, whose columns we bring you here first in English each week, was stateside in Washington, D.C. last night. Below are his prepared remarks, well worth a read:

Roberto de Mattei

The Cosmos Club - Washington.

March 27th 2017

Anniversaries in 2017

As in the lives of men, anniversaries are also celebrated in the lives of peoples. And 2017 is full of anniversaries; not all anniversaries however, merit a cake with candles.

The most talked about anniversary has been Martin Luther's. Five hundred years have passed since October 31st 1517 when Luther nailed his 95 theses on the great door of Wittenberg Cathedral. An action which would set in motion the so-called Protestant Reformation and mark the end of Medieval Christendom.

Two centuries later, on June 29th 1717, The Grand Lodge of London was founded. This event is considered the birth of Modern Freemasonry, which in turn, is directly connected to the French Revolution. The Masonic Lodges in effect, were the intellectual, operative laboratories in which the Revolution of 1789 was hatched. 


On October 26th or November 7th 1917, depending whether the Gregorian or the Julian calendars are adopted, the Lenin and Trotsky Bolshevik Party occupied the Winter Palace in St. Petersburg. Thus, the Russian Revolution entered history and has yet to leave it.

1517, 1717, 1917, then, are three symbolic dates, three events that are part of a single process. Pius XII, in his speech to the men of Catholic Action on October 12th 1952, summed it up like this: "Christ yes, Church no; (the Protestant Revolution against the Church); then: God yes, Christ no; (the Masonic Revolution against the central mysteries of Christianity); finally the impious cry: God is dead; rather: God has never existed (the atheistic Communist Revolution). And here – Pius XII concludes -  is the attempt to build the structure of the world upon foundations that We do not hesitate in pointing out as, the principals responsible for the danger that threatens mankind".

         

Three stages of a single process which is now reaching its pinnacle. The Church called it Revolution, with a capital R, to describe its metaphysical essence and historical, centuries-old significance.

Yet, this year there is a fourth anniversary which, till now, has been discussed very little. 2017 is also the first centenary of the Fatima apparitions and it is in light of the Fatima message that I propose to examine the three revolutions that are commemorated this year.

         

Some principals to remember

The first element to emphasize is that we are speaking here about historical facts.

         

The apparitions of Our Lady at Fatima, between May 13th and October 13th 1917, are an objective historical fact, not a subjective religious experience of Our Lady appearing to the three little shepherds.

Historians imbued by rationalism, including many Catholic ones, would like to expel all that is supernatural from history – miracles, revelations and heavenly messages – consigning them to the private sphere of the faith. However, these miracles, these apparitions and these messages, when they are authentic, are part of history, in the same way as war and peace and all that happens in history and which history records.

The Fatima apparitions were events that happened in a precise place at a particular moment in history. Events verified by thousands of witnesses and a thorough canonical investigation, which ended in 1930. Six Popes in the 20th century publically acknowledged the Fatima apparitions, even if none of them fully complied with the requests. Paul VI, John Paul II and Benedict XVI visited the sanctuary as Popes, while John XXIII and John Paul I went there when they were still Cardinals, Roncalli and Luciani.  Pius XII, sent his delegate, Cardinal Aloisi Masella. All of them honoured Fatima.

But the message of Fatima represents a historical event for another reason: it is a private revelation not only for the spiritual good of those who received it – the three little shepherds – but for all of humanity.

The Church makes a distinction between public Revelation and private revelations. The public Revelation of the Church ended with the death of the last Evangelist, St. John.  However, St. Thomas Aquinas teaches that revelations and heavenly prophecies continue even after the conclusion of public Revelation, not to complete or propose new doctrine, but to direct the behaviour of men in conforming to it[1]. Sometimes private revelations are reserved for the spiritual perfection of those who receive these supernatural gifts. At other times, as in the case of the Sacred Heart Messages to St. Margaret Mary Alacoque, they are directed to the good of the Church and all of society. The Sacred Heart of Jesus is at the centre of the Paray-le-Monial revelations and the Immaculate Heart of Mary is at the centre of those from Fatima. Fatima and Paray-le-Monial are private revelations for all of mankind. They have the characteristics of great "spiritual direction" which the Lord offers us to guide the behaviour of men at certain times in history

A third principle arises from the fact that some private revelations, like Fatima, are reserved not for the good of single individuals but for the whole of society, in a determined historical period. Private revelations help us to interpret the historical times we live in, but the times we live in help us, in turn, to understand more deeply the significance of the revelations. There is a reversibility. If it is true that Divine words project light in the darkest ages of history, the opposite is also true:  the course of historical events, helps us to understand the meaning, at times obscure, of prophecies and revelations. In the centenary of the Fatima apparitions, it is necessary then to read Our Lady's words in light of what happened during the last century, a ravaged century[2], to make sure that the light of this message illuminates with greater clarity the darkness of the times we are now living in.

The Russian Revolution of 1917

The historical background in which the Fatima apparitions took place is that of a terrible war, historically called "The Great War": the war between 1914 and 1918 which saw more than nine million victims in Europe alone.  A holocaust of blood, defined, in that same year 1917, by Pope Benedict XV as a "useless massacre"[3]. A useful massacre only to the anti-Christian Revolution that saw in the war the chance "to republicanize Europe"[4] and to complete the goals of the French Revolution.

The war overturned the political order that had been in force in Europe since 1815: that of the Congress of Vienna, which saw a Holy Alliance between the Empires of Austria and Russia against the liberal Revolution. The troops of the Hapsburg Empire and those of the Germans, lined up on the eastern front, contributed to the collapse of the Czarist Empire.

On April 3rd 1917, a month before the apparitions, the head of the Bolshevik sect, Vladimir Ilic Lenin (1870-1924), until then in exile in Zurich[5], returned to Russia in a sealed train-wagon made available by the German Joint Chief of Staff, who wanted to make Russian fall into complete chaos.  Lenin set fire to Russia. However, the end never justifies the means and the chaos swept through not only Russia, but the entire world.

The same year, on January 13, 1917, another Russian revolutionary, Leon Trotsky and his family crossed the Atlantic Ocean and landed in New York. Antony Sutton put a good question: "How did Trotsky, who knew only German and Russian survive in capitalist America?"[6]. What is certain is that American President Woodrow Wilson provided Trotsky with a passport to return to Russia to "carry forward" the revolution[7]. In August an American Red Cross Mission, made up of lawyers and financiers, arrived in Petrograd. The mission was in fact a mission of Wall Street financiers to influence and pave the way for control, through either Kerensky or the Bolsheviks revolutionaries, of the Russian markets and resources [8].

There was then a convergence of interests among the German military and American financiers. This cloaks the origins of the Russian Revolution in a certain mystery.

The Russian Revolution, started by Lenin was carried out in two stages: the first was the so-called February Revolution, which led to the abdication of the Czar and the instauration of a liberal-democratic republic, under the leadership of Alexander Kerensky (1881-1970).

The second stage was the October Revolution, which brought about the fall of Kerensky and the instauration of Lenin and Trotsky's Communist regime. There then opened up a killing season of no historical precedent.

The Russian Revolution, like the French Revolution, was the work of a minority, and was carried out with surprising rapidity, without anyone being quite aware of what was happening. John Reed, an American journalist and socialist, who took part in the Revolution, wrote a book entitled: "Ten Days that Shook the World", in which he describes the atmosphere of those days efficaciously:

"Superficially all was quiet; hundreds of thousands of people retired at a prudent hour, got up early, and went to work. In Petrograd the street-cars were running, the stores and restaurants open, theatres going, an exhibition of paintings advertised.... All the complex routine of common life-humdrum even in war-time-proceeded as usual. Nothing is so astounding as the vitality of the social organism-how it persists, feeding itself, clothing itself, amusing itself, in the face of the worst calamities...."[9].

Fatima 1917

The Russian Revolution was not only a historical event, it was a philosophical event. In his theses on Feuerbach (1845), Karl Marx sustains that the task of the philosopher is not that of interpreting the world, but of transforming it[10]. The revolutionary has to demonstrate in praxis, the potency and efficacy of his thought. Lenin in achieving power, performed a philosophical act because he didn't theorize it, but brought the Revolution about. In a manner of speaking, Marx and Engel's Socialism, thanks to Lenin, became 'incarnate' in history. The Russian Revolution appears then like a diabolical parody of the Mystery of the Incarnation.  Jesus, by His becoming incarnate, wanted to open up the gates of Heaven to men: the Marxist Revolution, closed the gates of Heaven in order to make of the Earth its impossible paradise. It was an eruption of the demonic into history.

However, Heaven responded with an eruption of the sacred upon the earth. At the other end of Europe, during those same months, something else was taking place:

On May 13th 1917, at the Cova de Iria – an isolated place of rocks and olive trees, near the village of Fatima in Portugal "a lady dressed all in white, more brilliant then the sun, shedding rays of light, clear and stronger than a crystal glass filled with the most sparkling water, pierced by the burning rays of the sun" appeared to three children who were watching over their sheep, Francesco, Jacinta Marto and their little cousin Lucia dos Santos. This Lady revealed Herself as the Mother of God, entrusted with a message for mankind as She had done before in Paris, at Rue du Bac in 1838 and at Lourdes in 1858. Our Lady gave an appointment to the three shepherd-children for the 13th  of every subsequent month until October.  There were six apparitions. The last apparition ended with  a great atmospheric miracle, a miraculous seal from Heaven. "The dance of the sun", witnessed by thousands of people who were able to describe it in great detail and which was seen even from 40 kilometres away[11] 

From that moment on, the history of Fatima and Russia has been intertwined together.

The history of the 20th century, until our days, has seen the struggle between the children of light and the children of darkness. The first nourish themselves on what we might call the spirit of Fatima; the second on the spirit of the Prince of Darkness, which, in the twentieth century was manifested above all under the form of Communism and its metamorphoses. 

The Secret of Fatima

Prior to being a place Fatima is a message.

The message revealed by Our Lady at Fatima contains three parts, called secrets,  which form an organic, coherent whole. The first is a terrifying vision of hell into which the souls of sinners precipitate; the mercy of the Immaculate Heart of Mary counters this punishment [and is] the supreme remedy offered by God to humanity for the salvation of souls.

The second part involves a dramatic historical alternative: peace - fruit of the conversion of the world and the fulfilment of Our Lady's requests, or a terrible chastisement would await mankind if it remained obstinate in its sinful ways. Russia would be the instrument of this chastisement.

The third part, divulged by the Holy See in June 2000, expands on the tragedy in the life of the Church, offering a vision of a Pope and bishops, religious and laity struck dead by persecutors. Discussions that have opened up in recent years about this "Third Secret" risk however in obscuring the prophetic force of the Message's central part, summed up in two decisive sentences:  Russia "will scatter her errors throughout the world" and "in the end, my Immaculate Heart will triumph".

Russia will scatter its errors throughout the world

"Russia will scatter her errors throughout the world". The term errors is precise: the error is the denial of the truth. Truth then, exists and there is only one truth: that which is preserved and diffused by the Catholic Church. Russia's errors are those of an ideology which opposes the natural and Christian order, by denying God, religion, the family and private property. This complex of errors has a name: Communism and has in Russia its universal centre of diffusion.

Too often Communism has been identified with a purely political regime, neglecting its ideological dimension, whereas it's precisely its doctrinal dimension that Our Lady highlights.

         

The anti-Communism of the 20th century has often been limited by identifying only the Communism of the Soviet tanks or the Gulags, which are certainly an expression of Communism, but they are not its heart. Pius XI, emphasized the ideologically perverse nature of Communism.

"For the first time in history – stated Pius XI in his encyclical Divini Redemptoris of March 19th 1937 -- we are witnessing a struggle, cold-blooded in purpose and mapped out to the least detail, between man and all that is called God.(2 Thess. 1,4)". 

Many anti-Communists have neglected this aspect, under the illusion of arriving at a possible compromise with a "humanitarian" Communism, purified of any violence. They have not understood the intrinsic ideological malice in Communism.  What are the origins of this ideological malice? The Communists themselves sum up their errors in the formula of dialectic materialism: the universe is matter in evolution and Hegelian dialectic is the soul of this evolution. This philosophical, pantheistic vision has its political expression in a classless society.  Social and political egalitarianism derives from metaphysical egalitarianism, which not only denies the distinction between God and man, but by divinizing matter, denies every distinction between men and created things.

The genealogy of errors

Errors do not spring up from nowhere. Russia's errors, like all errors, sprung forth from previous errors and they, in turn, generate further errors. In order to fully understand their nature, we need to ask where these errors came from and where they are taking us.

Communism's base text is The Manifesto of the Communist Party, published by Karl Marx (1818-1883) and Friedrich Engels (1820-1895) in February 1848. This text was commissioned to Marx and Engels by The League of the Just, a Communist group devoted to the ultra-Jacobin ideas of Gracchus Babeuf (1760-1797). Among the direct precursors of Socialism, Engels counts, alongside the Jacobins, also the Anabaptists, the "levellers" of the English Revolution and the philosophers of the Enlightenment in the 18th century[12].

The Anabaptists represent the far-left of the Protestant Revolution, what the historian George Hunston Williams (1914-2000) described as the radical Reformation, opposed to the magisterial Reformation of Luther and Calvin[13]. In reality, it was not about opposition, but development: what characterizes all Revolutions is that their potentialities are contained in their genetic instant and the principles at the roots of Anabaptism originate from the impetus, that Luther,from the very beginning had impressed on the religious Revolution of the 16th century.

Professor Plinio Corrêa de Oliveira (1908-1995) observed that:

 "Like cataclysms, evil passions have an immense power-but only to destroy. In the first instant of its great explosions, this power already has the potential for all the virulence it will manifest in its worst excesses. In the first denials of Protestantism, for example, the anarchic yearnings of communism were already implicit. While Luther was, from the viewpoint of his explicit formulations, no more than Luther, all the tendencies, state of soul, and imponderables of the Lutheran explosion already bore within them, authentically and fully, even though implicitly, the spirit of Voltaire and Robespierre and of Marx and Lenin."[14].

We need to emphasize a second point here.  It is true that "Ideas have consequences"[15], but not all consequences are coherent with the intentions.  A German philosopher, Wilhelm Wundt (1832-1920), coined the expression ""heterogony of ends"(Heterogonie der Zwecke,) to describe the contradictions that often exist between the intentions of man and the consequences of his actions. This heterogony of ends is typical of all utopias, which in denying reality, are doomed to be contradicted by it.

Luther, for example, theorized faith alone, denying any value to human reason. Yet, at the same time, he denied the Church's authority, in the name of Sola Scriptura, interpreted according to the principle of free examination. The Italian Anabaptists, who go by the name of Socinians, because they follow the ideas of the Sienese heretics, Lelio (1525-1562) and Fausto Socino (1539-1604), ascribe a primary role to reason, thus demolishing the very texts of Holy Scripture with their criticism.

Socinianism is a form of radical Protestantism which moved from Italy to Poland, where it flourished between the 16th and 17th centuries; it then migrated to Holland and from Holland it reached England at the time of the English Revolution. Socinianism is a point of passage among religious sects of the Anabaptist types in the 17th and 18th centuries, along with the philosophical sects of a Masonic structure in the 18th century.  In the "lay temple" of social virtues -  the Masonic Lodge -  the cult of a new ethic freed from the bonds of all dogma and religious morality, was practiced.

The relationships between Socinianism and Freemasonry can be followed through the figure of John Toland (1670-1722), author of a work entitled Pantheisticon (1720 -  in which he illustrates the doctrine and the organisation of a society of "sodales socratici", which were presented as centres not only for philosophical and political discussion, but also for an esoteric introduction to Pantheism and  proposed to their members the realization of an egalitarian republic, free of every form of "religious superstition"[16].  Pantheism and egalitarianism are always connected.

In 1723, after the foundation of the Grand Lodge, a Presbyterian clergyman, James Anderson published The Constitutions of the Free-Masons. This work was reprinted in Philadelphia in 1734 by Benjamin Franklin (1706-1790), who was that year elected Grand Master of Masons in Pennsylvania. In December 1776, Franklin was dispatched to France as commissioner for the United States. During his stay in France, Benjamin Franklin was active as a Freemason, serving as Venerable Master of the Lodge Les Neufs Soeurs. The foundation of the Grand Orient in 1773 marked the beginning of a new phase: a political campaign outside the lodges.  Freemasons controlled the elections of March-April 1789 in France and a bloc was formed in the third state that was led by Masonry. Among the associates of the French lodge, was Count Mirabeau (1749-1791), a former French ambassador in Berlin, orator and statesman, who in early 1791 would be elected president of the National Assembly.

The Librarian of Congress, historian James H. Billington writes: "Mirabeau pioneered in applying the evocative language of traditional religion to the new political institutions of revolutionary France. As early as May 10, 1789, he wrote to the constituents who had elected him to the Third Estate that the purpose of the Estates-General was not to reform but "to regenerate" the nation. He subsequently called the National Assembly "the inviolable priesthood of national policy," the Declaration of the Rights of Man "a political gospel," and the Constitution of 1791 a new religion "for which the people are ready to die" [17].

Mirabeau was a member of the Illuminati of Bavaria, a secret society founded in 1776 by Adam Weishaupt, a professor of Canon Law at Ingolstadt University in Germany. The two prime source books for our knowledge of Adam Weishaupt's Illuminati conspiracy are professor John Robison's Proofs of a Conspiracy, first published in 1798, and the Abbé Augustine Barruel's four-volume study, Memoirs illustrating the History of Jacobinism, published in 1799. I recommend these books. The purpose of the Order was to destroy all religions, overthrow all governments and abolish private property.

The Russian Revolution did not arise spontaneously, but was the outcome of a process going way back. The Communist theorist, Antonio Gramsci (1891-1937), sums up this revolutionary process in the formula "the philosophy of praxis".  "The philosophy of praxis is the crowning point of this entire movement; (...) it corresponds to the nexus Protestant Reformation plus French Revolution. It is a philosophy which is also a politics, and a politics which is also a philosophy"[18].

The Revolution betrayed

However, a false philosophy, when it is politicized - that is -  when it is carried out in the praxis - always betrays its premises. Only the truth is coherent with itself. Error is always contradictory. In this sense, the Revolution can only establish itself if it betrays itself. As in every Revolution, also the Communist October Revolution was a Revolution betrayed. The debate between Stalin and Trotsky is eloquent. Trotsky accuses Stalin of having betrayed the Revolution. Stalin responds that the praxis, that is the conquest and preservation of power, demonstrates the truth of his thought. Both were right and both were wrong. Those who fight the truth, fight themselves.

What is certain is that in the 20th century there are no other crimes comparable to Communism for the temporal space in which it spread, for the territories it embraced, for the quality of hate that it was able to secrete. But these crimes are consequences of errors. After the collapse of the Soviet Union these errors were as if released from the wrapping that contained them, to propagate like ideological miasma over the entire West, under the form of cultural and moral relativism.

The relativism today professed and lived in the West is rooted in the theories of materialism and Marxist evolutionism; in other words, on the denial of any spiritual reality and any stable and permanent element in man and society.

Antonio Gramsci is the theorist behind this cultural Revolution which transforms the dictatorship of the proletariat into the dictatorship of relativism.  The task of Communism, for Gramsci, is to bring to the people that integral secularism, which the Enlightenment had reserved to a restricted élite. On the social level, this atheistic secularism is actuated, according to the words of the Italian communist, by means of a "complete secularisation of all life and all customs connected to it", that is, through an absolute secularisation of social life, which will allow for the Communist "praxis" to extirpate in depth the social roots of religion. The new Europe with no roots, which has expelled every reference to Christianity from its founding Treatise, has fully realized the Gramscian plan for the secularisation of society.

We need to acknowledge the fact that the Fatima prophecy, in which Russia would have scattered Her errors throughout the world, has been fulfilled. The fall of the Iron Curtain made the diffusion of these errors unstoppable. The decomposition of Communism has putrefied the West. Anti-Communism, for its part, has vanished, because "very few have been able to penetrate the true nature of Communism" as Pius XI had warned in Divini Redemptoris.  Nowadays, one feels almost embarrassed to say they are anti-Communist. This is Communism's great victory: that it is has gone down without shedding a drop of blood, without being put on trial, without an ideological indictment, which would condemn its memory.

Vladimir Bukovsky, in his Judgment in Moscow wrote:

"Any event in our lives, even if it is of small significance, comes under the scrutiny of some commission or other. Especially if people have been killed. A plane crash, a railroad disaster, an industrial accident - and experts argue, conduct analyses, seek to determine the degree of guilt (...) even of governments if they had the slightest connection with what occurred.(...) Yet here we have a conflict (...) which affected practically every country in the world, cost scores of millions in lives and hundreds of billions in dollars, and - as has so often been claimed - almost brought about global destruction, which is not being examined by a single country or international organization.
 

Is it so surprising that alongside our willingness to examine every accident, we refuse to investigate the greatest catastrophe of our time? For in our heart of hearts we already know the conclusions such an investigation would yield, as any sane person knows full well when he has entered into collusion with evil. Even if the intellect provides specious logical and outwardly acceptable excuses, the voice of conscience whispers that our fall began from the moment we agreed to "peaceful coexistence" with evil."[19]

Unfortunately the Catholic Church has promoted, and is promoting, this "peaceful coexistence" with evil.

The Communist dictator, Fidel Castro, when he died on November 26th 2016, received praise from the entire West, and even from the Catholic Church. Pope Francis, the seventh successor to Pius XI, in an interview given to Eugenio Scalfari compared Communism to Christianity and affirmed that inequalities are "the greatest evil that exists in the world"[20]. Yet, the essence of Communism lies precisely in the suppression of any form of social differences and the religious expression of this egalitarianism is the ecumenical equalization of all religions, just as its philosophical expression is ecological pantheism.

Pope Bergoglio recently received in the Vatican the exponents of the so-called "popular movements", representatives of the new Marx-Ecologist left  and expressed his liking for the pro-Marxist regimes of the Castro brothers in Cuba, Chàvez and Maduro in Venezuela, Morales in Bolivia, Rafael Correa in Ecuador and José Mujica in Uruguay.

Cardinal Zen, the Bishop Emeritus of Hong Kong and China's highest-ranking prelate, in an interview accuses Pope Francis of "selling out" Chinese Catholics by striking a deal with the Communist government[21].

The errors of Communism have not only been scattered throughout the world, but have penetrated into the temple of God, like the smoke of Satan enveloping and suffocating the Mystical Body of Christ.

The Smoke of Satan in the Church

And it is not only this.  At Fatima, Our Lady showed the three little shepherds the terrifying vision of hell where the souls of poor sinners go and it was revealed to Jacinta it was the sin against purity that leads most souls to hell. Who could possibly have imagined one hundred years later, that the public profession of impurity would have been added to the immense number of impure sins that are committed, under the form of sexual liberation and the introduction of extramarital unions, even homosexual, into the laws of the most important nations of the West?

And who could have ever imagined that a pontifical document, Pope Francis' post-synod Exhortation, Amoris Laetitia made public on April 8th 2016, would endorse adultery? The Divine and natural law does not admit exceptions. Those who theorize the exception destroy the rule.

In one of the "dubia" formulated by the Cardinals to the Pope we read: "After "Amoris Laetitia" (n. 301) is it still possible to affirm that a person who habitually lives in contradiction to a commandment of God's law, as for instance the one that prohibits adultery (cf. Mt 19:3-9), finds him or herself in an objective situation of grave habitual sin?"

The fact that today a doubt of this sort can be presented to the Pope and the Congregation for the Doctrine of the Faith, indicates how very grave and deep the crisis the Church is immersed in, is.

Cardinal Kasper and other pastors and theologians, have stated that the Church must adapt its evangelical message to the praxis of the times. But the primacy of praxis over doctrine is the heart of Marx-Leninism. And if Marx stated that the task of philosophers is not to know the world, but to transform it, today many theologians and pastors retain that the task of theologians is not that of spreading the Truth, but to re-interpret it in praxis.  We need not then reform the habits of Christians in order to bring them back to Gospel teachings, but adapt the Gospel to the heteropraxis of Christians.

In the end my Immaculate Heart will triumph

The antidote to the dictatorship of relativism is the doctrinal and moral purity of the Immaculate Heart of Mary. It will be Our Lady and not men, who will destroy the errors that threaten us. Heaven, though, has asked for mankind's concrete collaboration.

Our Lady states that the conditions to avoid chastisement are: a public and solemn act of the consecration of Russia  to Her Immaculate Heart, done by the Pope, in union with all the bishops of the world and the practice of reparatory Communion on the first Saturdays of the month.

The Ecumenical Council Vatican II would have been a great opportunity to fulfil Our Lady's requests. In 1965, 510 archbishops and bishops from 78 countries signed a petition in which they asked the Pope in union with the Council Fathers, to consecrate the whole world to the Immaculate Heart of Mary, and in a special way Russia and the other nations dominated by Communism. Paul VI however, paid no heed to the request.

Pius XII and John Paul II made partial acts of consecration to Russia or to the world, fruitful, not lacking in effects, but incomplete.

Benedict XVI on May 12th 2010, in the Chapel of the Apparitions, raised a prayer of entrustment to Our Lady, asking for the liberation: "of every danger threatening us". But also this act was incomplete.

Those devoted to Fatima hoped in something more from Pope Francis, compared to his predecessors, but were disappointed.  In his Marian act of October 2013, the Pope did not mention the Immaculate Heart nor the world, nor the Church, let alone Russia. Pope Francis will go to Fatima this coming 13th of May. What will he say and do there?

Today the consecration of Russia has still not been done, the practice of reparatory Communion on the First Saturdays is not being spread; and above all the atmosphere in which we are immersed is a spirit of degenerate hedonism, in the satisfaction of every pleasure and desire, outside the moral laws. Who could claim then, that the prophecy of Fatima has been fulfilled and that the great events preannounced by Our Lady in 1917 are behind us?

Our Lady, at Fatima, did not only ask the hierarchy of the Church for public acts. Along with these necessary actions there has to be a profound spirit of interior conversion and penance, as we are reminded in the Third Secret, in the triple call of the Angel to do penance.

Penance signifies above all repentance, a spirit of contrition, which makes us aware of the gravity of sins committed by us and others, and which makes us detest them with all our hearts. Penance signifies a doctrinal and moral revision of all the errors embraced in the last century by Western society. The Fatima message reminds us explicitly that the alternative to penance is a terrifying punishment which threatens mankind.

For the world to avoid this punishment it must change its spirit, but it cannot do so if it won't recognize the enormity of the sins that are committed, starting with the introduction of mass-murder and homosexual unions into laws. Both these cases are sins directly against God, Creator of nature: sins, as the Catechism teaches,  that cry out to Heaven for vengeance; in other words, they incur a great chastisement.

Without repentance the chastisement cannot be held back. Without reference to this chastisement, the message of Fatima is emptied of its deep significance.

Penance signifies repentance; penance signifies detestation and hate for sin: the hate for sin must impel us to fight it and when the sin is public, it must impel us into public action, to combat the roots and consequences of the evil in society. For this the call to penance in the Fatima message is also a call to combat the errors which are corrupting the whole of society today.

The Fatima message is not only an anti-Communist message;  it is also an anti-liberal and anti-Lutheran message as the errors of Russia descend from the errors of the French Revolution and Protestantism. They are the errors of the anti-Christian Revolution, which the Catholic Counter-Revolution opposes.  As Count de Maistre states, this is not a Revolution in the opposite way, but is the opposite of the Revolution in all its political, cultural and religious aspects[22].

Fatima directly opposes 1917, 1717 and 1517. We won't be celebrating any of these dates.

Allow me to recall a revelation from Our Lady at Fatima which we learned about only a few years ago; exactly in 2013 when the Carmel of Coimbra published the volume Um Caminho sob  o olhar de Maria.

Around four o'clock in the afternoon on January 3rd 1944, in the convent chapel of Tuy, in front of the Tabernacle, Our Lady urged Sister Lucia to write the text of the Third Secret and Sister Lucia recounts:

"I felt my spirit inundated by a mystery of light that is God and in Him I saw and heard the point of a lance like a flame that is detached touch the axis of the earth and it trembles: mountains, cities, towns and villages with their inhabitants are buried. The sea, the rivers and clouds exceed their boundaries, inundating and dragging with them in a vortex, houses and people in a number that cannot be counted; it is the purification of the world from the sin in which it is immersed. Hatred, ambition, provoke the destructive war. After I felt my heart racing and in my spirit a soft voice that said: 'In time, one faith, one baptism, one Church, Holy, Catholic, Apostolic. In eternity, Heaven!' This word 'Heaven' filled my heart with peace and happiness in such a way that, almost without being aware of it, I kept repeating to myself for a long time: Heaven, Heaven!!"[23].

Our Lady reminds us that a dreadful chastisement threatens mankind and that profession of the Catholic faith in its entirety is necessary in the dramatic age we  are living in. One Faith, one Baptism and one Church.  We need not then leave the Church, but turn back to Her and live and die in Her, since outside the Church there is no salvation. Outside Her doors there is only the inconsolable abyss of hell. The alternative remains that between Heaven and Hell, which have their own foretastes on this earth. Hell for the nations is: atheistic, anarchistic, egalitarian society. Paradise for the nations is: austere, hierarchical, sacred, Christian Civilization.

We conquest Heaven on earth by fighting in defence of the true Church, so often abandoned by Churchmen.

And the final exclamation: "Heaven! Heaven!" seems to refer to the dramatic choice between Heaven, the place where souls that are saved reach eternal happiness, and hell, the place where the damned undergo sufferings for all eternity.

Those who want to escape death, in time and eternity, have only one path before them: to fight against the disorders in the modern world, to affirm, in their lives and in society, the perennial principles of the natural and Christian order. This was the path chosen by many saints who should be our models, such as St. Maximilian  Kolbe (1894-1941).

On October 17th 1917, on the eve of the Russian Revolution and without knowing anything about the apparitions at Fatima, the young Polish Franciscan founded the Militia of the Immaculate to combat Freemasonry which was celebrating the 200th anniversary of the constitution of London's Grand Lodge with blasphemous parades through the streets of Rome. St. Maximilian Kolbe is one of the saints who prophesised the Triumph of the Immaculate Heart of Mary. 

The Triumph of Mary's Immaculate Heart, which is also the Reign of Mary announced by many privileged souls, is nothing other than the triumph in history of the natural and Christian order, preserved by the Church. Our Lady announced this triumph as the final outcome of a long trial, of tragic days of penance and struggle, but also of immense trust in Her promise.

Let us turn to Her then, in this Centenary of Her apparitions, asking Her, to make haste, this moment, making of ourselves an instrument, in our times, for Her victory against the Revolution: super Revolutionem victoria in diebus nostris, which is equivalent to saying:

In the end Her Immaculate Heart will triumph.

Translation: Contributor Francesca Romana

    



[1] St. Thomas Aquinas, Summa Theologiae, II-II, 174, 6 ad 3.

[2] Robert Conquest, Reflections on a ravaged Century, W. W. Norton & Company, New York 2001.

[3]  Benedict XV, Letter of 1 August 1917, in AAS IX (1917) p.421-423.

[4] Ferenc Fejtő,  Requiem pour un empire défunt, Lieu Commun, Paris 1988, pp. 308, 311

[5] Alexander Solzhenitsyn, Lenin in Zurich, Book Club Associates, London 1976.

[6] Anthony Sutton,Wall Street and the Bolshevik Revolution,  Arlington House, New Rochelle  1974, p. 22

[7] Sutton,op. cit., p. 25

[8] Sutton,op. cit., pp. 86-88

[9] John Reed,Ten Days that Shook the World, Boni and Liveright, New York 1919, p. 112

[10]Tesi su Feuerbach, tr. it. in Feuerbach-Marx-Engels,Materialismo dialettico e materialismo storico, a cura di Cornelio Fabro, La Scuola, Brescia 1962, pp. 81-86

[11]Martins dos Reis,O Milagre do Sol e o Segredo de Fátima, Ed. Salesianas, Porto, 1966

[12] Frederick Engels, The Development of Socialism. From Utopia to Science, 1878,  tr. tr. it. Editori Riuniti, Roma 1958, pp. 15-17.

[13] George H. Williams, The Radical Reformation, Westminster Press, Philadelphia 1962

[14] Plinio Correa de Oliveira,Revolution and Counter-Revolution, The American TFP, Hanover, PA, 2002, p. 25

[15] Richard M. Weaver, Ideas have consequences, The University of Chicago Press, Chigago & London 2013.

[16] Margaret C. Jacob, The Newtonians and the English Revolution, Cornell University Press, Ithaca 1976

[17] James H. Billington, Fire in the Minds of Men: Origins of the Revolutionary Faith, Basic Books 1980, pp. 19-20.  

[18]Antonio Gramsci,Quaderni dal Carcere, [Prison Notebooks] edizione critica dell'Istituto Gramsci, by Valentino Gerratana, Einaudi, Torino 1975, vol. III, p. 1860

[19] Vladimir Bukovsky, Gli archivi segreti di Mosca, tr. it., Spirali, Milano 1999, pp. 62, 65.

[20] La Repubblica, November 11th 2016.

[21]LifeSiteNews  22nd February 2017.

[22] Joseph de Maistre, Considérations sur la France, cap. X, 3, in Œuvres complètes, Vitte, Lyon-Paris 1924, t. I, p. 157

[23] Carmelo de Coimbra,Um Caminho sob  o olhar de Maria, Ediçoes Carmelo, Coimbra 2012, p. 267