|Bishop Bonny wants "New Rituals" for the blessing of aberrosexuals|
and second marriages
Friday, October 7, 2016
Wednesday, April 27, 2016
Thursday, April 14, 2016
"Poor Cardinal Burke, who clings to codes and commas"
Conservative prohibition of criticism forces it to a sideshow
Approaches a substantive criticism
Rethink self-imposed ban on the Pope's criticism
Tuesday, October 27, 2015
(Rome) Cardinal Walter Kasper is "very pleased" about the result of the Synod, although Communion for the divorced and remarried wasn't mentioned once. "When the result of the Synod is agreed to by Kasper, then it is time to be worried," says Secretum meum mihi.
The Italian daily, Il Giornaleve Interviewed the German Cardinal with the title: "Hosts for Divorced, If Penitent" And the subtitle: "The prelate talks about the closing of the Synod as though his progressive line had succeeded." The newspaper had cited Kasper with the words: "I am very pleased and am overjoyed by the Synods successful work. The closing report is a good text, and we only await the Pope's decision.“
The full interview:
Il Giornale: Your Eminence, in the Synod your line has predominated, that is to say, the possibility to allow remarried divorcees to communion through an individual assessment. How do you rate the discussion of the Synod Fathers on this subject?
Kasper: I am pleased to open the door to the possibility of the divorced and remarried to communion. There is a certain opening, but you do not even talk about the consequences. Now everything is in the hands of the pope, who decides. The Synod has made recommendations. There has been an opening, but the matter is still not completely resolved and needs to be further deepened.
Il Giornale: If it is, the priest stands there to decide on a case by case basis, what is meant by that?
Kasper: There needs to some conditions given for admition to the sacrament of the Eucharist. First, the assessment of whether everything possible has been done possible to save the first marriage; then that there is a way of repentance for the couple. Then there must be a path of reflection and accompaniment, because divorce is a disaster and leaves traumatic experiences. It takes time to overcome the wounds of separation.
Il Giornale: But running such an opening does not risk confirming divorce?
Kasper: Yes, the doors are not opened for divorce. The pastor must do everything possible to reconcile the couple. Divorce is never a pleasant thing and is a sad moment, especially for the children of the couple.
Il Giornale: There were elements of "disorder": The Coming out of Monsignor Charamsa who professed to be gay, have the letter of the 13 cardinals, who have criticized the methods of the Synod work, the dissemination of the message through QN, the pope's benign brain tumor. Has all the Synod work destabilized?
Kasper: The Synod can not be manipulated. We have gone further in our work and in accordance with a fixed agenda, without having us be influenced or manipulated by external factors.
Il Giornale: the Synod, however, has not come to an agreement about homosexual relationships.
Kasper: The theme of the Synod was the family and homosexuals are not the family. We have not dealt with the subject of homosexual partnerships, but only with the presence of persons with homosexual tendencies within a family. The Church must help with these situations, one must help, not discriminate.
Il Giornale: What do you now expect from the Pope?
Kasper: I hope that the Holy Father has written a compelling text that emphasizes the joy of Christian marriage, which is the most important thing. The indissolubility of marriage is not up for discussion, but there is no contrast between mercy and truth of the Gospel.
Il Giornale: When can we expect Francis' decision?
Cardinal Kasper: It takes time, it is not a document that you do from one day to the next. The final report of the Synod is a foundation for the Pope. I hope that the text of the Pope comes during the Year of Mercy. That would be a nice sign.
Secretum meum mihi adds: They were still worried about the result? Now you have a reason to be there.
Text: Giuseppe Nardi
Image: Giornalettismo (Screenshot)
Image: Giornalettismo (Screenshot)
Trans: Tancred vekron99@hotmailcom
Tuesday, September 29, 2015
|Cardinals Burke and Caffarra|
(Rome) Pope Francis appointed the Archbishop Carlo Cardinal Caffarra of Bologna and Cardinal Raymond Burke Patron of the Order of Malta last Saturday during his US visit as members of the Congregation of Saints.
Both cardinals are considered enemies of the "New Mercy" and have come forward with a view to the upcoming Synod of Bishops on the family to speak in active defense of Catholic marriage and morality.
Both belong to the five cardinals, who caused a sensation in the past year throughout the Church with the book "Remain in the Truth of Christ."
Cardinal Burke was recognized as the de facto spokesman in the Synod of Bishops 2014 against the proposal by Cardinal Walter Kasper, who wanted to allow so-called remarried divorcees to the sacraments. The same applies to the attempt to recognize aberrosexuality.
After the election of Pope Francis, the US Cardinal had become among the most outspoken critics of the reigning pope, who publicly voiced his respectful and relevant opposition.
Adversary of the "Nw Mercy" and an imprecise, ambiguous language
The clash took place mainly at the "non-negotiable values" (Benedict XVI.). The Cardinal, well-known for his precise thinking also came into conflict with Pope Francis because of vague and ambiguous formulations.
It's an attitude that did not sit well with Pope Francis. Shortly after the conclusion of the Synod of Bishops, the Argentine Pope removed the renowned canon lawyer as prefect of the Apostolic Signatura and removed him from the Roman Curia.
Cardinal Burke will, therefore, not participate in the beginning on 4 October Synod of Bishops.
Previously, the Pope had not confirmed Burke's membership in the Congregation for Bishops and the Congregation for Divine Worship.
The situation is different for Cardinal Caffarra. The profiled Italian shepherd enjoys the confidence of Pope Francis, so it is said in Rome. Like last year, Cardinal Francis had named Caffara personally to synod. Caffarra is one of the weightiest voices against gender ideology.
For Cardinal Caffarra this is the first appointment to the General Assembly of a Roman Congregation. Previously, he was already a member of the Pontifical Family Council.
Congregation is not the same as Congregation. Each has its tasks, which have some weighty influence on the management of world church than others. The reassignment from one congregation to another, as in the case of Cardinal Burke, can therefore be seen as diesempowering, while maintaining integration.
Text: Giuseppe Nardi
Sunday, September 20, 2015
(Washington) This past September 13, Cardinal Rayond Burke, who was removed by Pope Francis from the Roman Curia for being the spokesman of Kasper's critics, spoke in St. Louis about "the truth of Christ in marriage." The Cardinal Patronus of the Sovereign Order of Malta addressed the spiritual, social, doctrinal and canonical aspects of the crisis, in which marriage and the family in Western culture find themselves. The cardinal spoke of a great confusion and rebellion inside the Church.
Cardinal Burke stressed that in "our" increasingly secularized and a hostile world the greater responsibility lays on the shoulders of parents to mold the children by word and example, and to teach them the true meaning of Christian marriage. Along with the authentic, always valid teaching of the Church, the healthy family formation for children and young people will prove to be the main source for their guidance, as a key means by which Christian truth will be passed to the next generation.
Resistance to Kasper Proposal - New Nullity of Marriage "Could Cause Problems" "
The cardinal suggested the book was published in 2014 shortly before the Synod of Bishops "Remaining in the Truth of Christ" of five cardinals, including Burke, for reading. In Saint Louis, he reaffirmed his categorical opposition to the proposal by Cardinal Walter Kasper, allow divorced and remarried to the sacraments.
The Cardinal Patron, an excellent canonist, also expressed that there could be some problems because of the new provisions announced on September 8 by Pope Francis on the nullity of marriage. The new rules, says the cardinal, would require a lot of caution and a particularly attentive interpretation in the light of the long canonical and doctrinal tradition of the Church.
A negative example Cardinal Burke mention the suspension of the double judgment for the nullity of marriage in the United States during the period of 1971 to 1983. The American "experiment" of "rationalization" [Streamlining] of the marriage annulment process has led in practice to general laxity that had become perceived as a "Catholic divorce". That was one reason why the Code of Canon Law of 1983 had restored the duty of appeal in the second instance, as it had been introduced in 1740 by Benedict XIV..
Divine law will be, "only more Ideal"
To spread "confusion," says the cardinal, it is also put in effect that today the divine law would put marriage and chastity down as mere "ideals", that demand a need for heroic holiness in ordinary Catholics. Such an attitude, in turn, leads to false ideas about "mercy", as well as the admission of Catholics to the sacraments, who are in the state of mortal sin, because the ideal is unattainable anyway.
Cardinal Burke stressed however, that the teaching of Scripture and the Church says that God's gift of grace are always sufficient to resist any temptation and to obey His commandments. For this, however, there is a condition: The faithful must turn in humility, with trusting faith and unceasing prayer to Him.
At the end of his speech he replied to the question of what Catholics should do if it should come to a "strange twist" at the upcoming Synod. Cardinal Burke's prompt response consisted of only two words: "Remain true!"
Text: Giuseppe Nardi
Trans: Tancred firstname.lastname@example.org
Tuesday, August 18, 2015
Eleven Cardinals Climb into the Ring Against the Kasperians -- The Voice of Africa Will Also be Heard
(Rome) "Remain in the truth of Christ" The publication of the book was accompanied in 2014 by heated polemics. Back then five cardinals and several theologians worked on the anthology. The initiator of the relevant publication and spokesman for the defense of Catholic moral teaching on marriage and the Synod was US Cardinal Raymond Burke. He was subsequently relieved of his duties of Dicastery head by Pope Francis and removed from the Roman Curia. It was a clear signal of what is tolerated and what is not desirable, though it was not necessarily with the desired effect. Now comes another book with the same concerns. This time it will be even eleven cardinals who step into the ring. If their book gets same fate as its predecessor, which had been so unwelcome in Rome that it never reached the synod?
In 2014 even the publishers who produced the book in different languages, were accused of participating in a "conspiracy against the Pope". Cardinal Walter Kasper said openly it in an interview on September 18, 2014: "The aim of the polemic is not me, but the Pope". It may be that this is a question of a defense strategy: It involves securing one higher than himself for his protection and by his authority bring critics to silence. The conspiracy thesis caused considerable outrage among other high dignitaries of the Church, which was a means of discrediting the former Bishop of Rottenburg-Stuttgart.
The German cardinal was, however, not far wrong by referring to Pope Francis. Without the participation of the Argentine Pope, it would not come that the Kasperians got such a global platform. Cardinal De Paolis, one of the five involved in the former book, reiterated this, without naming Kasper. In the daily newspaper La Repubblica he said: "There are even some who speak of a conspiracy. There is no conspiracy; bring only the will a position to expression."
In 2014 Non-Kasperians were silenced - 2015?
Someone wanted in any case bring the dissenting voices to silence because they disturbed a path that was already clearly laid down, even though the pope had called for a "free" discussion. This "openness" was only valid in only one direction, while calls for "free" discussion on the other side an admonition? Or are there those under the Pope around Cardinal working autonomously and using only the large gates that the reigning Pope has opened? After all, all important positions of the Synod of Church representatives are held by those who have themselves known through their statements and actions as Kasperians.
As La Nuova Bussola Quotidiana reported yesterday, the script could be repeated. It is true that a group of cardinals has worked on a new text that is to be opposed to opposing Kasper Group in the Synod of Bishops. The new book is likely the to bear the title "Marriage and Family" with the subtitle: "Pastoral Prospects of Eleven Cardinals." The group of Cardinals who are actively opposing has increased markedly over the previous year. Moreover, considering the considerable number of eleven cardinals, and that those churchmen witch most insight, see the possibility of a real threat of the Catholic marriage and morality, so there is thus not a "pipe dream" concerning anxious or even extravagant Catholics somewhere off in the wide world.
Eleven Cardinals Defend "Marriage and Family" against Kasper with new book
Among the eleven cardinals, however, there are to be found - unlike rumor claims - neither Burke nor Cardinal Cardinal Brandmüller but Archbishop Cardinal Carlo Caffarra of Bologna, Major Archbishop Cardinal Baselios Cleemis of the Syro-Malankara Catholic Church and president of the Indian Bishops' Conference; Paul Josef Cardinal Cordes, Chairman Emeritus of the Pontifical Council Cor Unum ; Archbishop Dominik Duka of Prague, Cardinal, Primate of Bohemia and President of the Czech Bishops' Conference; Archbishop Willem Jacobus Eijk of Utrecht, Cardinal; Cardinal Joachim Meisner, Archbishop Emeritus of Cologne; Archbishop John Cardinal Olorunfemi Onaiyekan of Abuja, former President of the Symposium of Episcopal Conferences of Africa and Madagascar; Cardinal Antonio Maria Rouco Varela, Archbishop Emeritus of Madrid and former president of the Spanish Bishops' Conference; Camillo Cardinal Ruini, Vicar of Rome, Cardinal emeritus and former President of the Italian Bishops' Conference; Robert Cardinal Sarah, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments; Archbishop Jorge Liberato Urosa Savino of Caracas, Cardinal and Primate of Venezuela.
"In Times of Increasing arbitrariness, the Church Must Speak More Clearly"
The editor of the book is the German canon lawyer, Winfried Ayman from the Ludwig Maximilian University of Munich. Last June, Aymans wrote in L'Osservatore Romano, "in times when civil law increasingly tends to expose the marriage contract to arbitrariness, in any event increases in every way, the preaching of the Church must be all the more clear."
Also in this case, again all are accused of obstructing the debate or - worse - to oppose the Pope or even plotting against this? Someone there will certainly try. However, the number of cardinals who were already in the ring in 2014 has increased and those who have now followed seem unwilling to vacate the field. Their very large number should be food for thought. With so many Cardinals seeing the need to publicly defend the Church's teaching, then that can mean only one thing: someone is trying to attack this doctrine. Cardinals from Burke to Brandmüller, and Caffarra onward to Onaiyekan and Sarah will attempt to frustrate them.
Beat Kasper on His Own Field: Pastoral
The eleven cardinals want, as far as it is known, to beat Kasper on the battlefield chosen by him, the pastoral. The German cardinal asserted and continues assert that he will not touch doctrine, but is "only" trying to change the Pastoral approach. Meanwhile, this thesis has been widely refuted as a fundamental intervention in the pastoral, will be automatically chang the teaching by the general practice. [That's how Vatican II was "won"] The eleven Cardinals deal with issues such as those who can be helped, like those who have been abandoned by their spouse and yet remain faithful to their marriage. A key issue of the new publication should be that marriage preparation can be improved, since it has proven to be obviously inadequate. It is also about the question of how the marriage preparation can respond to the situation only slightly or hardly, when the religiously instructed young people are also strongly influenced by a secularized culture.
The publication of the book is scheduled for the second half of September. In Italy it is, as foreseen, to be released by the heavily besieged publisher Cantagalli. There are, again, planned translations into different languages. We can only hope that the attempt to get the book of eleven Cardinals to all synod participants, will be successful this time. The Book of Five Cardinals never came last year to the synod. The fault must belong to the post office, insists Cardinal Baldisseri, the Secretary General of the Synod of Bishops. Others suspect rather that the Synod Director prevented the delivery, in plain text, Baldisseri himself.
Nova Patria Christ Africa
Just as before, the issue in the room, is who is the great director in the background. Quite a few tap Pope Francis himself, who has not yet officially commented on the question of communion for the divorced and remarried. However, a long series of indirect statements, gestures and actions show him as a supporter of Cardinal Kasper and its thesis.
Another book will be released to the Synod of Bishops, which also has eleven cardinals and bishops for authors. All are from Africa and want to make the voice of Africa heard with the publication of the book. It is a continent that is determined to fight for Catholic marriage and morality and is showing itself a "nova patria Christ Africa".
Text: Giuseppe Nardi
Image: Nuova Bussola Quotidiana
Trans: Tancred email@example.com
link to Katholisches...
Image: Nuova Bussola Quotidiana
Trans: Tancred firstname.lastname@example.org
link to Katholisches...
Tuesday, August 4, 2015
|Cardinal Kasper and the foundation of his theoloical|
(Rome) Don Antonio Livi, the former dean of the Faculty of Arts of the Pontifical Lateran University is concerned with the "dubious basis of Kasper's proposal" ( Disputationes Theologicae ) on the divorced and remarried for the Synod of Bishops on the family in October. Pope Francis opened a games room for German Cardinal Walter Kasper to attack the teaching and practice of the Church by attempting to replace it with a new theology. It is a basis enough to illuminate the fundamentals of Cardinal Kasper's theology.
The first part of Don Antonio Livi's analysis was published on the feast of St. Ignatius of Loyola, the founder of the Jesuit order, to which Pope Francis belongs, in Disputationes Theologicae entitled "The Eucharist Kasper."
In addition to the danger of profaning the Sacrament of Penance, "we stand before the final attack of Gnostic-Masonic thinking against the Church of Christ", says Disputationes Theologicae . Don Livi is concerned with the implications of the conflict, by exposing the "Eucharistic theology" behind the Kasper-Propsal.
Kasper's writings are "not very" original, suffering from an "obvious lack of proper theological methodology"
Antonio Livi's "first consideration" was to "primarily ecclesiologically and pastorally" find that Kasper's theological creativity shows "a lack of proper theological methodology evident in them." His theses "rarely" have original features, as Kasper is "content to repeat what was already represented his teachers, especially Karl Rahner."
"In every single one of the theses advocated by Kasper" there is a lack, viewed from an epistemological point of view, of "that epistemic consistency indicated by true theology." Kasper's "theological research are not hypotheses (and also don't raise the claim) of offering a scientific interpretation of the Church through the Holy Scriptures, the dogmatic doctrines, liturgy and faith." They were "rather an ambiguous expression of a religious philosophy, an expression with which I refer to those arbitrary interpretations of Christianity's own religious terms by the major systems of historicizing idealism like that Hegel and Schelling brought forth in the 19th century." Of these systems of thought, "that are epistemologically, purely philosophical, primarily in the Lutheran milieu in which they have arisen, can be regarded theologically, to have affected many Catholic theologians including Walter Kasper in the 20th century whose formation was carried out by those at the Tübingen School, as he complacently writes in one of his early works. They have launched "a renewal of theology and of the entire German Catholicism" in the encounter with Schelling and Hegel, according to Kasper in his book on the absolute in history. Philosophy and Theology of History in the Later Philosophy of Schelling, Matthias-Grünewald-Verlag, Mainz, 1965.
Kasper's "Throwback to the ideological positions of theologians condemned by the Holy See in the 19th century"
The so-called "encounter with Schelling and Hegel" was believed by the theologians of the Tübingen School as necessary to "renew" all the "conciliar" theology and with the Church, which is in fact an obscure throwback to the ideological positions that theologians (not coincidentally also German), who were sentenced in the 19th century by the Holy See because of the application of Hegel's and Schelling's categories of idealism to theology ".
"The fact that in the 20th century Catholic scholars wanted a struggle against the metaphysical tradition in theology through the systematic adoption of a religious philosophy conflict that was developed in the Lutheran world and always criticized the Catholic, can have no other plausible explanation than in their psychological dependence on the Lutheran theologians, whose hegemony in German culture has always been absolute (Consider that even Kierkegaard's critique of Hegel emerged and remained within the Lutheran religious culture). "Between Hegel and Schelling" Kasper preferred latter, whom he "called, 'the solitary Great' " 1 , and "from the Gnostic character of his philosophical and religious studies, showed himself intrigued without feeling even any embarrassment because of their clearly pantheistic result.".
Kasper's picking up "specifically Schelling's themes" recalls the analogous methodical decision of another German Catholic theologian, that of Klaus Hemmerle, in whose school Piero Coda has also been formed. This operates as a "theological method that is radically inconsistent with that of the true theology".
Kasper's Summary of Schelling "a meaningless accumulation of words"
Kasper "seems to unreservedly want to replace the inner-worldly premises of the philosophical analysis of the Christian faith with Schelling". In his words, "with whom he is convinced to renew the Catholic theology based on these assumptions,' you can clearly perceive that it lacks that critical sense, the necessary prerequisite of a scientific research, which is why his summary of the religious philosophy of Schelling is a meaningless accumulation of words: "Schelling summarizes namely the relationship between natural and supernatural is not static-metaphysical-over time, but dynamic and historical. The essence of Christian revelation is just this that it is history. " 2
"What does it mean that the Christian revelation is essentially 'history'? The history of what, history by whom? Is the history of men (what Kasper calls nature) in relation to the action of God (the supernatural)' to understand)? "In this case, said Livi, it was about the theological concept of "salvation history", the salvific Initiative of God, Creator and Redeemer, who was revealed by God Himself to man, first through the prophets, then definitely by the Incarnation of the Word. "But that can not be Kasper's understanding, because that would correspond to all the traditional theological doctrine which is rejected according to Kasper but, since it implies a 'static-metaphysical-timeless' way, 'to conceive the relationship between natural and supernatural,'" says Livi. Kasper had admitted "(unconsciously) the distinction between the world (creation) and God (the Creator)" where God can not be equated with the "history", "unless you would ultimately exclude God from theological discourse, and only talk of the world and its affairs, even when it comes to the religious life and the Church. But that is what Kasper says, as will be shown. "
In a Worldly Ecclesiology there for the Eucharistic mystery not theological place more
"The frequent changes of theological propositions that have characterized the scientific and journalistic work Kaspers' leave, remember that" so much a viable proposal for the interpretation of the dogma of the "ultimate purpose" of his work is driven by the desire of its salvific implementation not in the lives of believers, but the urge to impose public opinion as a leading figure of the progressive wing of contemporary theology, especially in the context of ecumenism, thus the 'dialogue' with the Protestants, overlooking ritual and doctrine for an 'approach' between them and the Catholic Church."
"In any case," Kasper's constant appeals for "reforms" in the Church - "whether institutional, liturgical, pastoral reforms - miss any necessary relation to the constitutive 'form' of the Church as a divine institution.'" That is clear "from the devaluation of the specifically theological principles of ecclesiology, the first place to the express recognition of the divine nature of Christ as the Incarnate Word, that the he founded the Church to continue his salvific mission through instructing the faithful preaching of the supernatural mysteries and of sanctifying grace the sacraments."
"The specific theological principles of ecclesiology had been linked in the years before the Council to another theologian of the 20th century, the Swiss Charles Journet, who confirmed the Christological dogma (and also the Marian)", in his treatise L'Eglise du Verbe incarné 3 whose doctrine gets to be seen for the most part in the Dogmatic Constitution Lumen Gentium, especially in the eighth chapter, where the Council speaks of Mary, Mother of God and Mother of the Church. 4
The anti-metaphysical struggle of the "conciliar theologian" Kasper
Kasper, who as a "counciliar theologian" presents himself, however, ignoring systematically the specific theological concepts of ecclesiology, but he claimed the Catholic faith of the "forms and formula" to "clean", even though they have just been to the effect solemnly confirmed by the Second Vatican Council, because these forms and formulas' ensure the supernatural (transcendent) character of the divine reality and the worship that pays the Church of Christ, who is God, the eternal Word, 'Who became flesh' in time and truly present in the Eucharist, as it justifies the devotion to Mary, the Mother of God is recognized as since it is true Mother of Christ, who is God. 5
The "struggle for the abolition of the theological concepts with a metaphysical 'taste' that is claimed to be purely pastoral needs (the usual requirement, that the people of today are allegedly adverse to incomprehensible and unacceptable language), is aimed in reality at the elimination of all basic principles from Catholic ecclesiology starting with the Annunciation, by subjecting them to a systematic, rationalistic criticism, beginning with the phrase, 'Word made flesh.'" Kasper had this reduced this notion in his famous work "Jesus the Christ" 6 to immanent terms, outlining it by "his anti-metaphysical" Christology. "In reality," it was dealing with a reformulation of Christian dogma in the sense of the religious philosophy of Schelling. In this way of thinking is the self-revelation of God, Christ, no longer as a mediator between God and men 7believed and worshiped, but reduced to a historical manifestation of the "economic" Trinity. 8
Kasper is unable to emancipate himself from Schelling - denial of the divinity of Jesus Christ
"Kasper is unable to emancipate himself from Schelling's revelation philosophy, which, however, flourished in the same German environment as Romano Guardini 9, and so he went off track as a Catholic theologian in an absurd work of deconstruction of the traditional Christological dogma. Even the historical evidence of Christ's divinity, whose intention was to prove his omnipotence and so to support the faith of his disciples, are subjected by Kasper to doubt," and finally "in order to deny what they really are, namely the empirical evidence of divine intervention." "From the implicit denial of the divinity of Christ occurs because the persistent use of the expression Kasper uses, 'God of Jesus Christ', as well as the title of one of his works is (The God of Jesus Christ), and God by separating the name from the name Christ semantically, implies the denial of the divinity of Jesus. " 10
"In fact, Kasper belongs entirely to those ideological current, which was headed by Hans Küng and Karl Rahner, and understands theology as anthropology, by recommending the Church, not so much from God, but to speak of the people. 11 In accordance with this precise speculative orientation, Kasper puts aside the discourse on the dual nature of Christ, the eternal Word, and reduces Christology to a phenomenological discourse on the conscience of Jesus, as a person who speaks of God,'" said Don Antonio Livi, who was from 2002 to his retirement in 2008, Dean of the Faculty of Arts of the Pontifical Lateran University in Rome.
Introduction / translation: Giuseppe Nardi
Image: Disputationes Theologicae
Image: Disputationes Theologicae
Trans: Tancred email@example.com
Monday, June 29, 2015
(Freiburg im Breisgau) Walter Cardinal Kasper, spokesman of the "new Mercy" is striving to keep his followers on course, because there is considerable internal Church opposition to its "opening course". Once again the Jesuits prove to be his accomplices. His new 'plea for individual solutions', the cardinal is spreading with in the Jesuit magazine "Voices of Time" throughout the world. The title of his essay is: "Admission of Remarried Divorcees to the Sacraments? A Thorny and Complex Issue ".
He had written the new text, says Kasper, to clarify "numerous misunderstandings" which arose after his presentation before the Cardinal Consistory in February 2014. At that time Pope Francis had given him a monopoly in order to promote the admission "of remarried divorcees", and those cohabiting in adulterous unions against Church teaching, to Communion.
If the arsonists shouts "fire"
Since then, the whole Church has been shocked by this fire, that Kasper has set with the approval of the Pope. While some will try to extinguish it, others like Kasper blow, in order to arouse it even more. Kasper writes in modesty: "It was to be expected therefore that the issue has been newly flared up before and during the Extraordinary Synod of Bishops in 2014". A rather daring, if not cynical remark from the mouth of the arsonist.
The German cardinal stressed in his plea in the "Voices of Time" for the "individual solution". At the same time makes the claim to represent a "realistic theology of marriage", which he shall recommend to the whole Church. Such must take into account failure as well as forgiveness.
After a time of penance those affected should be granted admission to Communion under clear conditions. As conditions Kasper calls for "an honest judgment of the person concerned about his personal situation" and a positive opinion of the minister. The respective local bishop should have the overall supervision of these penitential period.
Kaspers Solution as "Higher Justice"?
Kasper emphasized that he demanded no derogations from canon law, but "a reasonable and compassionate application of the law". The Cardinal speaks in this context of his proposal even of a "higher justice" which it attains to in the application. In other words, he attests that the current practice is neither "mercy" nor "reasonable", although the right would permit such. Blame for the non-admission of remarried divorcees to communion thusly was the hard-heartedness of the Church, according to the former President of the Pontifical Council for Promoting Christian Unity .
Audacity can certainly not be denied of the German Cardinal as he writes, despite the "pleading" in the same breath: "It is essential in word of Jesus, that man must not separate what God has joined. It is found in all three Synoptic Gospels (Mt 5,32; 19,9; Mk 10.9; Luke 16:18).There is also the testimony of the Apostle Paul (1 Cor 7,10 f.) [...] Now just as ever we must now disarm the words of Jesus by adapting to the situation."
Master of Dialectics
But as a master of dialectics Kasper knows a way out, because the word of Jesus should be "Not be read as fundamentalist". In one sentence the cardinal dismantled and refashioned the as authentic mission of Jesus and accused his opponents, the defenders of the marriage sacrament, of fundamentalism, some of the worst vocabulary that is used by political correctness as an instrument of homicide.
The same thought experiment is revisited by the cardinal, when he praises the Catholic understanding of covenant: "As God's covenant in Jesus Christ is final and inextricably linked to the church, the marriage covenant is as a real symbol of this covenant." However, the next sentence is reworked beyond recognition into perspective by saying, "That's a great and compelling design. However, they must not lead an idealization that his hostile to life. "
"Flexible pastoral practice of some local Churches of the early church"
Each case should be checked with "understanding, discretion and tact". A "general solution to the problem" can not exist, but only "individual solutions". Kasper justified this by claiming that the Church could even "really not speak of an objective situation of sin, without considering the situation of the sinner, each in their each unique personal dignity" for remarried divorcees. The cardinal then breezily asserts the alleged "flexible pastoral practice of some local churches of the early church." On this point, he has become more modest in comparison to the initial allegations, but without correcting its premise.
Thus the cardinal tried to allay widespread fears of a fundamental change in practice which would inevitably entail a change of doctrine in itself. But what is new behind Kasper's modesty with its emphasis on "individual solutions" is hidden in the final analysis, and despite the many words about "conditions", "narrow conditions", "votum of the confessor" and "supervision of the local bishop." After all, whoever knows the practice in the parishes, knows how unrealistic Kaspers "realistic theology of marriage" is. So unrealistic that within a short time, at least in our latitudes, a general laissez-faire practice would prevail among the clergy, in turn, which would inevitably have a negative influence on the doctrine of the Faith.
Kasper's Unrealistic "Realistic Theology of Marriage"
How many priests want to be confronted with remarried divorcees and otherwise irregular cohabitants to put it bluntly, be the "party pooper" and be saddled with preprogrammed conflicts in the parish. Not even to speak of the "oversight" by the local bishops. They would bureaucratize their "supervision" in no time at all by allocating to any office of their Ordinariate, which is the opposite of pastoral care.
Perhaps we should recommend Cardinal Kasper takes a "realistic theology of sin" instead of a "realistic theology of marriage" which is actually lacking in our dioceses and parishes.
Text: Giuseppe Nardi
Image: Wikicommons / voices of the time (screenshot)
Image: Wikicommons / voices of the time (screenshot)
Trans: Tancred firstname.lastname@example.org
Link to Katholisches...