inundado por um mistério de luz que é Deus e N´Ele vi e ouvi -A ponta da lança como chama que se desprende, toca o eixo da terra, – Ela estremece: montanhas, cidades, vilas e aldeias com os seus moradores são sepultados. - O mar, os rios e as nuvens saem dos seus limites, transbordam, inundam e arrastam consigo num redemoinho, moradias e gente em número que não se pode contar , é a purificação do mundo pelo pecado em que se mergulha. - O ódio, a ambição provocam a guerra destruidora! - Depois senti no palpitar acelerado do coração e no meu espírito o eco duma voz suave que dizia: – No tempo, uma só Fé, um só Batismo, uma só Igreja, Santa, Católica, Apostólica: - Na eternidade, o Céu! domingo, 30 de setembro de 2012
Forma Extraordinaria en Casablanca
Misa tradicional y Pontifical en California ,en San Antonio, Texas, Milwaukee, Wisconsin Estados Unidos, en Suecia .Ordenación en Francia
Pontifical en California
La diócesis de Oakland tiene un nuevo Carmelo
tradicional, con el nombre de Jesús, María y José, fundado por las Carmelitas
Descalzas. Inició su andadura el pasado 21 de septiembre, fiesta de San Mateo,
con la Santa Misa Pontifical, en la Forma Extraordinaria del Rito Romano,
oficiada por Monseñor Salvatore J. Cordileone (hasta la fecha
Obispo-Administrador Apostólico de Oakland, y Arzobispo electo de San
Francisco), en la iglesia de Santa Mónica, en Moraga, California, Estados
Unidos. La nueva fundación cuenta con cinco monjas y cinco
novicias.
En Estados Unidos se suceden los pontificales
tradicionales oficiados por los obispos. El próximo tendrá lugar el 14 de
octubre, cuando Monseñor Joseph N. Perry, Obispo Auxiliar de Chicaco, oficie
Misa Pontifical con el Misal del Beato Juan XXIII, en el Santuario de Cristo
Rey, en Chicago, Illinois.
Retiro en Wisconsin
Retiro para jóvenes celebrado el pasado mes de
agosto por el Instituto de Cristo Rey Sumo Sacerdote en Milwaukee, Wisconsin,
Estados Unidos. Santa Misa con la Forma Extraordinaria, propia de este
instituto.
New Liturgical Movement
Fiesta de San Mateo en Texas
Santa Misa tradicional en la fiesta de San
Mateo, Apóstol y Evangelista. Iglesia de Nuestra Señora de la Expiación, en San
Antonio, Texas, Estados Unidos.
AtonementOnline
Misa tradicional
Misa votiva de la Santa Cruz, celebrada con la
Forma Extraordinaria del Rito Romano el pasado 13 de septiembre, por el padre
Jeffrey Keyes, C.PP.S., en la iglesia de San Eduardo, en Newark, California,
Estados Unidos. Se trata de la primera Misa con el misal del Beato Juan XXIII
celebrada en público por este sacerdote.
Ordenación en Francia
Las presentes fotografías corresponden a la
ordenación sacerdotal del Padre Grégoire Villeminoz, en la abadía tradicional de
Nuestra Señora de Fontgombault, en Francia, el pasado 22 de septiembre.
Misa tradicional en Suecia
Celebración de la Santa Misa, Vetus Ordo, el
pasado 8 de septiembre, fiesta de la Natividad de la Santísima Virgen, con
ocasión de una peregrinación tradicional realizada de Skänninge a Vadstena, en
Suecia, en honor a Santa Brígida. Organizada por la Asociación Cardenal Dante,
con el apoyo del Instituto de Cristo Rey Sumo Sacerdote.
Rorate Caeli
MISSA GREGORIANA EM FÁTIMA ÀS 18,30H AOS DOMINGOS
Faz-se saber que a Missa Gregoriana celebrada segundo as rúbricas do Missal de João XXIII é celebrada em Fátima todos os domingos às 18,30 H Para conhecer a Igreja onde é celebrada contacte por telefone 244047386 das 16h às 20h A Missa é celebrada por um sacerdote diocesano.Ven. Pio XII : " es necesario que Cristo, después de haber rescatado al mundo con el preciosísimo precio de Sí mismo, entre en la posesión real y efectiva de las almas.
De aquí que para que con el agrado de Dios se lleve a cabo la redención y salvación de todos los individuos y las generaciones venideras hasta el fin de los siglos, es absolutamente necesario que todos establezcan contacto vital con el Sacrificio de la Cruz, y de esta forma, los méritos que de él se derivan les serán transmitidos y aplicados. Se puede decir que Cristo ha construido en el Calvario un estanque de purificación y salvación que llenó con la Sangre vertida por El; pero si los hombres no se bañan en sus aguas y no lavan en ellas las manchas de su iniquidad, no pueden ciertamente ser purificados y salvados. "
"Mediator Dei"
Sobre la Sagrada Liturgia
20 de noviembre de 1947
Sobre la Sagrada Liturgia
20 de noviembre de 1947
c) Aplicación de la virtud salvadora de la Cruz.
1) Afirmación de Trento.
94. Por tanto, se comprende fácilmente la razón por qué el Sacrosanto Concilio de Trento afirma que con el Sacrificio Eucarístico nos es aplicada la virtud salvadora de la Cruz, para la remisión de nuestros pecados cotidianos.
2) Única oblación: La Cruz.
95. El Apóstol de los Gentiles, proclamando la superabundante plenitud y perfección del Sacrificio de la Cruz, ha declarado que Cristo, con una sola oblación, perfeccionó perpetuamente a los santificados. En efecto, los méritos de este Sacrificio, infinitos e inmensos, no tienen límites, y se extiendan a la universalidad de los hombres en todo lugar y tiempo porque en El el Sacerdote y la Víctima es el Dios Hombre; porque su inmolación, lo mismo que su obediencia a la voluntad del Padre eterno, fue perfectísima y porque quiso morir como Cabeza del género humano: «Mira cómo ha sido tratado Nuestro Salvador: Cristo pende de la Cruz; mira a qué precio compró..., vertió su Sangre. Compró con su Sangre, con la Sangre del Cordero Inmaculado, con la Sangre del único Hijo de Dios... Quien compra es Cristo; el precio es la Sangre; la posesión todo el mundo» (12).
3) La aplicación.
96. Este rescate, sin embargo, no tuvo inmediatamente su pleno efecto; es necesario que Cristo, después de haber rescatado al mundo con el preciosísimo precio de Sí mismo, entre en la posesión real y efectiva de las almas. De aquí que para que con el agrado de Dios se lleve a cabo la redención y salvación de todos los individuos y las generaciones venideras hasta el fin de los siglos, es absolutamente necesario que todos establezcan contacto vital con el Sacrificio de la Cruz, y de esta forma, los méritos que de él se derivan les serán transmitidos y aplicados. Se puede decir que Cristo ha construido en el Calvario un estanque de purificación y salvación que llenó con la Sangre vertida por El; pero si los hombres no se bañan en sus aguas y no lavan en ellas las manchas de su iniquidad, no pueden ciertamente ser purificados y salvados.
97. Por lo tanto, para que cada uno de los pecadores se lave con la Sangre del Cordero, es necesaria la colaboración de los fieles. Aunque Cristo, hablando en términos generales, haya reconciliado con el Padre, por medio de su Muerte cruenta, a todo el género humano, quiso, sin embargo, que todos se acercasen y fuesen conducidos a la Cruz por medio de los Sacramentos y por medio del Sacrificio de la Eucaristía, para poder conseguir los frutos de salvación, ganados por El en la Cruz. Con esta participación actual y personal, de la misma manera que los miembros se configuran cada día más a la Cabeza divina, así afluye a los miembros, de forma que cada uno de nosotros puede repetir las palabras de San Pablo: «Estoy crucificado con Cristo, y ya no vivo yo, es Cristo quien vive en mí» (Gal 2, 19-20). Como en otras ocasiones hemos dicho de propósito y concisamente, Jesucristo «al morir en la Cruz, dio a su Iglesia, sin ninguna cooperación por parte de Ella, el inmenso tesoro de la Redención; pero, en cambio, cuando se trata de distribuir este tesoro, no sólo participa con su Inmaculada Esposa de esta obra de santificación, sino que quiere que esta actividad proceda también, de cualquier forma, de las acciones de Ella» (13).
98. El augusto Sacramento del Altar es un insigne instrumento para la distribución a los creyentes de los méritos derivados de la Cruz del Divino Redentor: «Cada vez que se ofrece este Sacrificio, se renueva la obra de nuestra Redención» (14). Y esto, antes que disminuir la dignidad del Sacrificio cruento, hace resaltar, como afirma el Concilio de Trento, su grandeza y proclama su necesidad. Renovado cada día, nos advierte que no hay salvación fuera de la Cruz de Nuestro Señor Jesucristo, que Dios quiere la continuación de este Sacrificio «desde la salida del sol hasta el ocaso» (Malaq. 1, 11), para que no cese jamás el himno de glorificación y de acción de gracias que los hombres deben al Creador desde el momento que tienen necesidad de su continua ayuda y de la Sangre del Redentor para compensar los pecados que ofenden a su Justicia.
Ven. Pio XII : O augusto sacrifício do altar não é, pois, uma pura e simples comemoração da paixão e morte de Jesus Cristo, mas é um verdadeiro e próprio sacrifício, no qual, imolando-se incruentamente, o sumo Sacerdote faz aquilo que fez uma vez sobre a cruz, oferecendo-se todo ao Pai, vítima agradabilíssima. "Uma... e idêntica é a vítima: aquele mesmo, que agora oferece pelo ministério dos sacerdotes, se ofereceu então sobre a cruz; é diferente apenas, o modo de fazer a oferta".
CARTA ENCÍCLICA DO PAPA PIO XII
MEDIATOR DEI
SOBRE A SAGRADA LITURGIA
SEGUNDA PARTE
O CULTO EUCARÍSTICO
I. Natureza do sacrifício eucarístico59. O mistério da santíssima eucaristia, instituída pelo sumo sacerdote Jesus Cristo e, por vontade sua, perpetuamente renovada pelos seus ministros, é como a súmula e o centro da religião cristã. Em se tratando do ápice da sagrada liturgia, julgamos oportuno, veneráveis irmãos, deter-nos um pouco, chamando a vossa atenção para esta importantíssima temática.
60. O Cristo Senhor, "sacerdote eterno segundo a ordem de Melquisedeque" (56) "tendo amado os seus que estavam no mundo",(57) "na última ceia, na noite em que foi traído, para deixar à Igreja, sua esposa dileta, um sacrifício visível, como exige a natureza dos homens, o qual representasse o sacrifício cruento que devia cumprir-se na cruz uma só vez, e para que a sua lembrança permanecesse até o fim dos séculos e nos fosse aplicada sua salutar virtude em remissão dos nossos pecados cotidianos... ofereceu a Deus Pai o seu corpo e o seu sangue sob as espécies de pão e de vinho e deu-os aos apóstolos então constituídos sacerdotes do Novo Testamento, para que sob essas mesmas espécies o recebessem, e ordenou a eles e aos seus sucessores no sacerdócio, que o oferecessem".(58)
61. O augusto sacrifício do altar não é, pois, uma pura e simples comemoração da paixão e morte de Jesus Cristo, mas é um verdadeiro e próprio sacrifício, no qual, imolando-se incruentamente, o sumo Sacerdote faz aquilo que fez uma vez sobre a cruz, oferecendo-se todo ao Pai, vítima agradabilíssima. "Uma... e idêntica é a vítima: aquele mesmo, que agora oferece pelo ministério dos sacerdotes, se ofereceu então sobre a cruz; é diferente apenas, o modo de fazer a oferta".(59)
62. Idêntico, pois, é o sacerdote, Jesus Cristo, cuja sagrada pessoa é representada pelo seu ministro. Este, pela consagração sacerdotal recebida, assemelha-se ao sumo Sacerdote e tem o poder de agir em virtude e na pessoa do próprio Cristo;(60) por isso, com sua ação sacerdotal, de certo modo, "empresta a Cristo a sua língua, e lhe oferece a sua mão".(61)
63. Também idêntica é a vítima, isto é, o divino Redentor, segundo a sua humana natureza e na realidade do seu corpo e do seu sangue. Diferente, porém, é o modo pelo qual Cristo é oferecido. Na cruz, com efeito, ele se ofereceu todo a Deus com os seus sofrimentos, e a imolação da vítima foi realizada por meio de morte cruenta livremente sofrida; no altar, ao invés, por causa do estado glorioso de sua natureza humana, "a morte não tem mais domínio sobre ele"(62) e, por conseguinte, não é possível a efusão do sangue; mas a divina sabedoria encontrou o modo admirável de tornar manifesto o sacrifício de nosso Redentor com sinais exteriores que são símbolos de morte. Já que, por meio da transubstanciação do pão no corpo e do vinho no sangue de Cristo, têm-se realmente presentes o seu corpo e o seu sangue; as espécies eucarísticas, sob as quais está presente, simbolizam a cruenta separação do corpo e do sangue. Assim o memorial da sua morte real sobre o Calvário repete-se sempre no sacrifício do altar, porque, por meio de símbolos distintos, se significa e demonstra que Jesus Cristo se encontra em estado de vítima.
Ven. Pio XII : "O terceiro fim é a expiação e a propiciação. Certamente ninguém, fora Cristo, podia dar a Deus onipotente satisfação adequada pelas culpas do gênero humano; ele, pois, quis imolar-se na cruz, "propiciação pelos nossos pecados, e não somente pelos nossos, mas ainda pelos de todo o mundo".
CARTA ENCÍCLICA DO PAPA PIO XII
MEDIATOR DEI
SOBRE A SAGRADA LITURGIA
SEGUNDA PARTE
O CULTO EUCARÍSTICO
64. Idênticos, finalmente, são os fins, dos quais o primeiro é a glorificação de Deus. Do nascimento à morte, Jesus Cristo foi abrasado pelo zelo da glória divina e, da cruz, a oferenda do sangue chegou ao céu em odor de suavidade. E porque este cântico não havia de cessar, no sacrifício eucarístico os membros se unem à Cabeça divina e com ela, com os anjos e os arcanjos, cantam a Deus louvores perenes, (63) dando ao Pai onipotente toda honra e glória.(64)
65. O segundo fim é a ação de graças a Deus. O divino Redentor somente, como Filho de predileção do Eterno Pai de quem conhecia o imenso amor, pôde entoar-lhe um digno cântico de ação de graças. A isso visou e isso desejou "rendendo graças"(65) na última ceia, e não cessou de fazê-lo na cruz, não cessa de realizá-lo no augusto sacrifício do altar, cujo significado é justamente a ação de graças ou eucaristia; e porque isso é "verdadeiramente digno e justo e salutar".(66)
66. O terceiro fim é a expiação e a propiciação. Certamente ninguém, fora Cristo, podia dar a Deus onipotente satisfação adequada pelas culpas do gênero humano; ele, pois, quis imolar-se na cruz, "propiciação pelos nossos pecados, e não somente pelos nossos, mas ainda pelos de todo o mundo".(67) Nos altares se oferece igualmente cada dia pela nossa redenção, afim de que, libertados da eterna condenação, sejamos acolhidos no rebanho dos eleitos. E isso não somente por nós que estamos nesta vida mortal, mas ainda "por todos aqueles que repousam em Cristo, os quais nos precederam com o sinal da fé, e dormem o sono da paz",(68) pois, quer vivamos, quer morramos, "não nos separamos do único Cristo".(69)
67. O quarto fim é a impetração. Filho pródigo, o homem malbaratou e dissipou todos os bens recebidos do Pai celeste, por isso está reduzido à suprema miséria e inanição; da cruz, porém, Cristo, "tendo em alta voz e com lágrimas oferecido orações e súplicas... foi ouvido pela sua piedade",(70) e nos sagrados altares exercita a mesma mediação eficaz; a fim de que sejamos cumulados de toda bênção e graça.
68. Compreende-se, portanto, facilmente, porque o sacrossanto concílio de Trento afirma que com o sacrifício eucarístico nos é aplicada a salutar virtude da cruz para a remissão dos nossos pecados cotidianos.(71)
sábado, 29 de setembro de 2012
MISSA GREGORIANA EM FÁTIMA ÀS 18,30H AOS DOMINGOS
Faz-se saber que a Missa Gregoriana celebrada segundo as rúbricas do Missal de João XXIII é celebrada em Fátima todos os domingos às 18,30 H
Para conhecer a Igreja onde é celebrada contacte por telefone 244047386 das 16h às 20h
A Missa é celebrada por um sacerdote diocesano.
Peregrinación Tradicional en Livorno
El pasado 22 de septiembre se celebró la V Peregrinación Tradicional al Santuario de Nuestra Señora de Montenero, en Livorno, Italia. Esta peregrinación estaba organizada por el Coordinamento toscano Benedetto XVI. La Santa Misa Pontifical con la Forma Extraordinaria del Rito Romano fue oficiada por Su Eminencia el Cardenal Raymond Leo Burke, Prefecto del Tribunal Supremo de la Signatura Apostólica. Asistió Mons. Simone Giusti, Obispo de Livorno.
http://misatradicionalciudadreal.blogspot.pt/
SSPX Canada's Solemn High Mass - Pilgrimage 2012
SSPX Canada's Solemn High Mass - Pilgrimage 2012
Priests of the Society of Saint Pius X recently celebrated a solemn Mass on the Częstochowa altar at the Martyr's Shrine near Midland, Ontario, Canada, on September 22 2012, as a part of the Canadian District pilgrimage. The following images are from that same Solemn High Mass.
sexta-feira, 28 de setembro de 2012
The Church Is Infallible, But Not Vatican II. La Chiesa è infallibile, ma il Vaticano II no. La Iglesia es infalible, pero el Vaticano II no. L'Église est infaillible mais Vatican II ne l'est pas
The Church Is Infallible, But Not Vatican II
And it made mistakes, maintains traditionalist historian Roberto de Mattei. The dispute continues for and against the popes who guided the Council and put its innovations into practiceREAD...La Chiesa è infallibile, ma il Vaticano II no
E ha commesso errori, sostiene lo storico tradizionalista Roberto de Mattei. Continua la disputa pro e contro i papi che hanno guidato il Concilio e mettono in pratica le sue innovazioniLEGGERE...La Iglesia es infalible, pero el Vaticano II no
Y cometió errores, sostiene el historiador tradicionalista Roberto de Mattei. Sigue el debate pro y contra los Papas que han guiado el Concilio y ponen en práctica sus innovacionesLEER...L'Église est infaillible mais Vatican II ne l'est pas
Et il a commis des erreurs, affirme l'historien traditionaliste Roberto de Mattei. Le débat se poursuit entre partisans et adversaires des papes qui ont dirigé le concile et mis en pratique ses innovationsLIRE...by Sandro Magister
A vigorous and extensive discussion on Vatican II
On the coercive authority of the Church: a response to Fr. Martin Rhonheimer by Dr. Thomas Pink
A vigorous and extensive discussion on Vatican
II, and the plausibility of interpreting its decrees as being in continuity with
the teachings of the Magisterium of the pre-Vatican II era, has been carried out
since the early part of this year in the pages of Sandro Magister's websites, Chiesa (with English
translation) and Settimo Cielo
(in Italian only). As Fr. Giovanni
Cavalcoli OP put it in the course of the discussion: "The heart of the debate
is here. We all agree, in fact, that the doctrines already defined [by the
dogmatic magisterium of the former Church] present in the conciliar texts are
infallible. What is in discussion is if the doctrinal developments, the
innovations of the Council, are also infallible."
The following are the articles in Chiesa
that are part of this discussion, listed in chronological order:
1) High Up, Let
Down by Pope Benedict. (April 8, 2011) --
Noted by Rorate Caeli. An article describing the
disappointment of Roberto de Mattei, Brunero Gherardini and Enrico Maria
Radaelli over the approach of Pope Benedict XVI towards Vatican II, and
concluding with a defense of the hermeneutic of continuity written by Francesco
Arzillo.
2) The
Disappointed have Spoken. The Vatican Responds. (April 18, 2011) --
Noted by
Rorate Caeli. -- Concerning the defenses of the "hermeneutic of
continuity" written by Inos Biffi and Archbishop Agostino Marchetto in response
to Gherardini and de Mattei (see the first item in this list of articles).
3) Who's
Betraying Tradition. The Grand Dispute (April 28, 2011) -- Mainly
concerning Fr. Martin Rhonheimer's essay in "Nova et Vetera" regarding religious
liberty and the hermeneutic of reform.
4) The Church is
Infallible. But Not Vatican II. (May 5, 2011) -- Containing /
referring three articles: the first one by Roberto de Mattei regarding the
element of rupture to be found in Vatican II, the second one by David Werling in
response to Francesco Arzillo (see the first item in this list of articles), and
the last one by Fr. Giovanni Cavalcoli OP in response to Werling.
5) Benedict XVI
"The Reformist". - The Prosecution Rests. (May 11, 2011) -- Where
Massimo Introvigne responds to Roberto De Mattei and contends that Vatican II
indeed represents "renewal in continuity", while Fr. Martin Rhonheimer returns
to the fray and elaborates on "hermeneutic of reform."
6) Religious
Freedom. Was the Church Also Right When It Condemned It? (May 26, 2011)
-- Which publishes Fr. Basile Valuet's critique of Gherardini and de Mattei
on one hand, and of Rhonheimer on the other, after reprinting part of the
last-mentioned's Nova et Vetera article. Valuet's article is followed by a note
about David Werling's response to Cavalcoli (see the fourth item in this list)
and a long series of "postscripts" in Italian and French. (In sequence: separate
responses to Valuet by Rhonheimer and Cavalcoli, followed by a response of
Valuet to Cavalcoli and a second response by Cavalcoli to Valuet, then followed
by a long note from Introvigne, and then one response each to Introvigne and
Rhonheimer by Valuet.)
7) A
"Disappointed Great" Breaks His Silence. With an Appeal to the Pope.
(June 16, 2011) -- Noted
by Rorate Caeli --Enrico Radaelli's memorable contribution to this
discussion, an impassioned appeal to His Holiness Pope Benedict XVI to "restore
the divine 'munus docendi' in its fullness.
8) Bologna
Speaks: Tradition is Also Made of "Ruptures". (June 21, 2011). --
Where the historian Enrico Morini interprets Vatican II as a return to "what
the Church had lost", in the process making some unexpected nods to Eastern
Orthodox criticisms of Catholicism; followed by the responses of Cavalcoli,
Rhonheimer and Arzillo to Morini.
Rorate is now posting the following intervention (especially submitted to our blog) in this still-open debate. This particular intervention is in response to Fr. Martin Rhonheimer's essay in Nova et Vetera, part of which can be found in the third item in the list of articles above. More than being a mere response, the following essay throws further light upon the Catholic doctrine and theology of religious liberty and coercion from Trent to Vatican II, especially in relation to the coercion of belief.
The author is Dr.
Thomas Pink, Professor of Philosophy in King's College, London and
author of various books.
To the blogosphere, Dr. Pink is best known for his long introduction (Introduction
and Part 1. Part
2.) to the statement of Bishop Gerhard Ludwig Muller (the Roman Catholic
bishop of Regensburg) on the Church's Confession of Christ in
Jewish-Christian Dialogue (Part
1, Part
2). The latter statement -- and Dr. Pink's commentary on it -- were called
forth by the controversy over the reformulation of the Good Friday Oratio pro
conversione Iudæorum in the Missal of 1962.
Rhonheimer on
religious liberty
On The 'hermeneutic of reform' and
religious liberty in Nova et Vetera
Thomas Pink
Martin Rhonheimer sees doctrinal reform, not
doctrinal continuity, in Vatican II's declaration on religious liberty.
According to his Nova et Vetera paper, Dignitatis humanae is a
genuine revision of earlier doctrine. The pre-conciliar magisterium endorsed
religious coercion, calling for state restriction of the public practice of
false religions. Now, by asserting religious liberty as not only a natural but a
state or civil right, Dignitatis humanae has contradicted previous Church
doctrine.READ...
"The Ecumenical Vatican Council II: A Much Needed Discussion" Msgr. Brunero Gherardini
"The Ecumenical Vatican Council II: A Much Needed Discussion" Msgr. Brunero Gherardini
This is a remarkable book, not necessarily because it espouses especially new propositions, theories, or analysis on Vatican II, but because it espouses ideas the Fraternal Society of Saint Pius X (FSSPX) espoused for years, and was termed "heretical" or "schismatic" for espousing, AND this book was written (and, this is the important distinction) by a Vatican theologian, and published by a Vatican-based publisher. This would have been unthinkable just a few short years ago. So, let's poke our noses into this book, and I am going to let Msgr. Gherardini speak for himself, hopefully not rendering his words out-of-context [page numbers and occasional comments will be in brackets.] Finally, before we embark, or, rather, hone-in, here is the brief biography of Msgr. Gherardini given by Christopher Ferrara: "Gherardini is nothing less than a Canon of St. Peter’s Basilica, a secretary for the Pontifical Academy of Theology, a professor emeritus at the Pontifical Lateran University, and the editor of Divinitas, a leading Roman theological journal. The book includes a forward by Bishop Mario Oliveri (ordinary of the Italian dioceses of Albenga and Imperia) and an introduction by Archbishop Malcolm Ranjith, former secretary of the Congregation for Divine Worship and now Archbishop of Colombo."
Now to quote from the book itself:
"The purpose of Vatican II, in fact, sets it apart from any other Council, especially Trent and Vatican I. Its scope was not to give definitions, nor was it dogmatic or linked to dogma; it was pastoral. Thus based on its specific nature it was a pastoral Council." [55]
...
"In all truth Modernism hid itself under the cloak of Vatican II's hermeneutic...The new rite of Holy Mass practically silenced the nature of sacrifice making of it an occasion for gathering together the people of God...the eucharistic gathering was given the mere sense of sharing a meal together...After having said all of this about Vatican II, if someone were to ask me if, in the final analysis, the modernist corruption had hidden itself within the Council documents themselves, and if the Fathers themselves were more or less infected, I would have to respond both yes and no...But yes as well, because not a few pages of the conciliar documents reek of the writings and ideas of Modernism--this can be seen above all in GS." [92--boldface mine]
...
"This [the general guidance of the Holy Spirit at a Council] does not mean that the Holy Spirit may not encounter formal or material resistance from the free-willed men who give life to the counciliar event. It is from this possibility that there arises the great risk which casts itself upon the background of the Council...namely, the possibility that it may even fail in some way. Someone has even gone further and has asked if an Ecumenical Council can fall into error in Faith and Morals. The opinions are at variance..." [29, boldface mine.]
...
"Anyone who, in quoting it [VII], puts it on a par with Trent or Vatican I, and accredits to it a normative and binding force which it does not possess in itself, commits a crime and, in the final analysis, does not respect the Council itself." [30]
...
"It is absurd...to even think that modern and contemporary culture--that which is understood as having its beginning in the Enlightenment and which today finds expression in 'weak thought,' or materialism, or indifferentism and relativism--can be recognized as a natural development of ancient Tradition." [34. This may seem an obvious point, and space doesn't allow me to flesh-out Msgr. Gherardini further on it, though he does speak of it more, though his book is limited in scope. Suffice it to say that many prelates have the "weak thought" of thinking indifferentism, and, even, syncretism, somehow--because every one is so lovey-dovey like the Jesus of their imaginations who suffered not the children (He who would have been horrified to not let them come to Him, as so many ecumenically-obsessed boobs in the Church are wont)--these ideas of the Church, as understood by modernists, are linked with the past, when they not.]
...
"[A] reconciliation of the Church and the world was being spoken of." [46, boldface in original]
...
"Let me say immediately that not even a single dogmatic definition included in the intentions of LG or the other Vatican II documents. The Council--we do well not to forget this--could not have even proposed one since it had refused to follow along the lines traced out by other Councils...This means that none of its doctrines, unless ascribable to previous conciliar definitions, are infallible or unchangeable, nor are they even binding: he who denies them cannot, for this reason, be called a formal heretic." [58. Boldface mine.]
...
"It is licit, therefore, to recognize a dogmatic nature in Vatican II only where it re-proposes dogmas defined in previous Councils as the truth of Faith." [59]
...
"GS and DH formed the Anti-Syllabus of condemnation...[so that] a relationship of cooperation could be built up, cooperation even with those who were shackled in proclaimed and condemned errors." [82]
....
[After VII] "[A] missionary conception of the Church now freed from any form of or temptation to proselytism...this type of ecumenism, unfortunately, found a license to legitimacy from the spirit of assisi, thanks to the 'multi-religious' meeting celebrated there..." [86-87]
...
"The Council, therefore, in spite of its basic arguments, became imprisoned by the distress of the 'temporary' and the tyranny of the 'relative.' [ 93. Boldface mine.]
...
"[A] reform is not necessarily a development; it could actually be its opposite." [102]
...
[After VII, there was] "...the signing of insane agreements like that on 'justification' which leaves out the articulus stantis et cadentis ecclesiae upon which Luther had founded his reform...frenzied ecumenism [even]...official declarations of the saving efficacy of non-Catholic professions of the Christian faith and even Judaism..." [110]
...
"As a result [of the likes of Rahner], a tombstone was placed over metaphysics...Rahnerians make up a large part of the Bishops who have the Church in their hands...The air we breathe to this day continues to be both defiled and defiling." [118-121. Boldface mine.]
...
"How many times the very men, into whose hands Jesus had entrusted the sacred deposit of the Faith, solemnly and pompously said 'no' to this or that doctrine, like the Marian Coredemption, because otherwise it will prejudice ecumenical dialogue. It was as if to say, 'There is no other truth or value besides ecumenical dialogue.'..." [122. In fact, Pope Paul VI wanted the new mass to be as much like protestant worship as possible--See Alfonso Cardinal Stickler's piece in the Latin Mass Magazine, Summer, 1995. Thus we see "horizontalism," the looking at each other, as if Mass is a "meal," versus "verticalism," looking to Christ immolated, as Sacrifice, and Redeemer.]
...
"It is only to the Church's authentic Magisterium that the Holy Spirit entrusts the office of transmission. It would not be a bad idea if some of the enlightened, post-conciliar innovators (who so flippantly presume to attach the Holy Spirit to their personal theories) were to reread at least a couple of the 26 theses of Franzelin on Tradition..." [135. Bold face mine. In other words, they are throwing around the Truth of the Holy Spirit as freely, and as falsely, as Benny Hinn]
...
"'I would not even be ready to believe in the Gospel, if the authority of the Catholic Church were not to compel me to do so'...[quoting St. Augustine]...Tradition, in the last analysis, is the very life of the Church; its action upon the Church comes about through an iter or sacramental or institutional guaranteed by the Holy Spirit." [142-143. Sans the Catholic Church, there is no Gospel. Not only did the Church canonize it in the "dark" ages, but she passed it on; but these texts have been perverted and muddied by the rebellious spirits of Luther, Calvin and Henry VIII's progeny's penchant to misinterpret and reformulate Scripture to their own ideologies. It's amazing to me how so many protestants look over Sacraments, blatant in the Bible: the anointing of the sick, the Holy Eucharist, Confession, etc., yet they, seemingly, find Baptism and Marriage to be valid. Me thinks there is a cognitive dissonance there.]
...
"Scripture is not, strictly speaking, the living Word of God; it is the witness and memorial of Gods Word. For this reason Scripture is sacred and venerable; yet it does not have the saving efficacy of the other instruments of salvation (i.e. the Sacraments)." [144-145]
...
"Scripture is divinely inspired, Tradition is divinely assisted; both of them pass on the 'Good News' of the saving mystery..." [152]
...
"...Is there not in SC itself an element of that which Pius XII had so strongly worked to keep at bay?" [168]
...
"And if someone passed through that door to introduce into the Church a Liturgy subversive to the very nature and primary end of the Sacred Liturgy...the responsibility for this, in the final analysis, is none other than the conciliar text itself." [171-172]
...
"[T]he Liturgy which systematically boycotted the versus Domino orientation, the sacredness of the rite, the sense of latria, the irreplaceable beauty of Gregorian chant, the solemnity of gestures and vestments, and kneeling...[was committed in a] boundless cult of man..." [186-187. Although in this short piece I couldn't extrapolate on Gherardini's exposition of the fact that VII favored man (anthropocentricism) with God, it is there.]
...
"It is to be remembered that no one is morally free before the truth (God, revelation, true religion). Directly willed ignorance that leads a person to reject that which he is duty-bound to know is an act of grave, more irresponsibility; actually, it is the gravest moral mistake...The position of DH, therefore, rests on an absurd paralogism whose false reasoning makes equivocations, appeareances, or illusions seem true then indeed they are not...Worse still is the judgment helf by many theologians and egoumenoi of the Holy Church regarding the Church's missionary nature: a judgment which is theoretically and practically opposed to proselytism...Some have even reached the point...of counseling against conversion to Christianity...this is very different and distant from the tree described in MK 4:32...." [211-215]
...
"The content of DH and the contents of the previous Magisterium are different. So there is neither continuity nor development of the previous Magisterium in DH." [217]
...
"Man himself, for whose salvation God Himself became incarnate and offered Himself as an expiatory sacrifice, was elevated by the Council and placed as the center of ecclesial activity: "Man himself, whole and entire, body and soul, heart and conscience, mind and will' (GS 3). This capsized the thought of St. Thomas Aquinas who taught that God cannot create for ends which are foreign to His own reality." [220]
...
"I have already made mention of this anthropocentrism in the Constitution GS, a concern which Vatican II manifests in general through its dedication to man. It is a concern steeped in naivete and, I would say, in irrational kindness; it is based upon the dignity of the human person and the exaltation of his freedom through predominantly naturalistic premises. As a consequence, devastatingly little is said about the due distinction between the ontological and moral in man. This can be seen in n.22. In this passage there is not only the devastation of naive, ecumenical nature which is absurd and unsustainable, but one of unprecedented gravity precisely because it wishes to unite its own absurd thought to Christ Himself...That this reveals an absurdity (that of confusing the natural with the supernatural, which throws all to the cards on the table regarding the anthropocentric conception of the Council) is clearly understood in the events after the Council; notwithstanding, if there is a more ridiculous absurdity it is the following: 'All this holds true not only for Christians, but for all men of good will in whose hearts grace works in an unseen way.' (n.22). This text seems to open itself decisively to syncretism and its echo is recognizable a million miles away in K. Rahner's 'anonymous Christian'...MK 16:16 is rendered bogus..." [232-233]
All quotes taken from:
"The Ecumenical Vatican Council II: A Much Needed Discussion," Msgr. Brunero Gherardini.
Translated by the Franciscans of the Immaculate, From the Italian edition of March 25, 2009.
This volume is available from the "Academy of the Immaculate," 124 North Forke, Advance, NC 27006. Ph. 1-888-906-2742.
http://hospitallers.blogspot.it/2010_06_01_archive.html
Vatican II: A discussion that can no longer be stopped
Vatican II: A discussion that can no longer be stopped
Whatever might be said about the current
situation of the talks between the Vatican and the Society of St. Pius X (SSPX),
and whatever one's doctrinal position might be, one thing is clear: the frank
discussion of the ambiguities of Vatican II and of post-Conciliar Vatican
documents vis-a-vis the pre-Conciliar Magisterium has begun, and can no longer
be stopped. While it would be easy to exaggerate the quality, extent and
openness of the discussion so far, it cannot be denied that signs of it have
been appearing in unlikely places, such as the following article that was published
last week by the Homiletic and Pastoral Review.
quinta-feira, 27 de setembro de 2012
Las dos formas del Rito Romano .Teología de la liturgia .S. E. Cardenal Ranjith y la reforma de la reforma .El Papa escribió a Mons. Fellay: “Es necesario aceptar el Concilio y el Magisterio post-conciliar”
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