Friday, 1 October 2010

FAITH-BASED FASCISTS BRIDGING THE WATERS

On Ash Wednesday, 25 February, Mel Gibson’s controversial film of the Crucifixion, The Passion of Jesus Christ, opened in cinemas worldwide and is certain to fuel the roiling accusations of religious antisemitism that have dogged the Traditionalist Catholic actor/director over the past year. No surprise, considering that Gibson based his script on a feverish “vision” penned by the 19th century mystic Anne Catherine Emmerich, which lays the blame for Christ’s execution squarely on “the cruel Jews … the emissaries of Satan”. Despite all the reporting on this controversial movie, little light has been directed at the radical Traditionalist Catholic movement that formed Gibson’s reactionary beliefs.

With the internet and numerous conferences, seminars and pilgrimages around the world, Catholic ultra-Traditionalists – numbering as many as 100,000 in the United States alone – form a global network that is infested with religious antisemites, Holocaust deniers, Old School fascists, white nationalists, faith-based Third Positionists and anti-democratic clerics.

“We intend to pick up where the Distributist, the Solidarist, the Corporatist Catholics of all nations left off before the war, and, God willing, to deliver to the world once again the hope of a peaceful and fruitful existence, free from both the excessive power of the state and the ruthless injustice of an untamed market.”

So stated the Catholic IHS Press on its website launch two years ago. The man behind this enterprise and these words is John Sharpe, a graduate of the United States Naval Academy, former submarine officer and media spokesman for the Atlantic Fleet. He is also a radical Catholic Third Position polemicist with ideological and business ties to Roberto Fiore’s International Third Position/Forza Nuova network.

Sharpe’s other, more radical enterprise, the Legion of St Louis (LSL), based in Norfolk, Virginia, serves as the US distributor for the St George Educational Trust (SGET) catalogue of antisemitic and British fascist classics. The Board of Directors for the Trust includes convicted terrorist Roberto Fiore, former National Front political solider Colin Todd and Society of St Pius X (SSPX) priest Fr. Michael Crowdy.

LSL offers an SGET booklist that includes works by the British Union of Fascists leader A K Chesterton, the Irish fascist and antisemite Fr. Denis Fahey and his American protégé “radio priest” Fr. Charles Coughlin along with Holocaust denier Michael Hoffman’s Strange Gods of Judaism and Henry Ford’s The International Jew.

Sharpe’s affiliation with the ITP is further illustrated by his promotion of back-to-land Catholic separatism: Distributism via Chesterton/Belloc – one of the ten planks of the ITP. Reciprocally, the ITP is now promoting IHS Press in its email newsletter, Final Conflict.

With IHS Press and its companion imprint, Gates of Vienna Press, Sharpe takes a more subversive tack. These ventures target a broader, more respectable range of conservative Catholics and have made Sharpe one of the leading Traditionalist Catholic publishers in America with an outreach into markets in the UK and Europe.

Sharpe is a very busy fellow. In addition to his speaking engagements, writing, publishing enterprises and directorship of the Legion, he has a subsidiary business, LSL Enterprises, that sells religious statues, prints and icons imported from Italy. Given his affiliation with SGET, it is suspected that Sharpe’s Italian import enterprise is fingerprinted by the hands of Fiore and fellow ITP leader Derek Holland, now ensconced in an apartment near the Vatican. Sharpe and Holland, who has recently adopted the surname O’Huallachain, jointly edited a collection of essays by writers of the 1930s and 1940s under the title Distributist Perspectives. They include writings by G K Chesterton and Hilaire Belloc.

Sharpe’s parents, John, Sr. and Judith, founded their own Trad Catholic effort, “In the Spirit of Chartres” Committee, in 1998, which sponsors two annual events in Phoenix: a “Spirit of Chartres” Pilgrimage modelled on the annual SSPX event in France and a Catholic Restoration Conference. These conferences have featured the most extreme of the Trad Catholic movement: John Vennari, Christopher Ferrara, Gerry Matatics, Marian Horvat, Atila Guimaraes, Fr. Paul Kramer and, of course, John Sharpe, Jr. These comprise a core team of conspiracy-mongering proselytisers on a speaking circuit backed by SSPX adherents, the St. Benedict’s Center in New Hampshire, the US headquarters for the followers of the late Fr. Francis Feeney, a notorious antisemite, and the multimillion dollar media outreach of Fr. Nicholas Gruner, a renegade Canadian priest who runs The Fatima Network. All sell an array of antisemitic, Judeo-Masonic Marxist conspiracy books plus the standard Distributist fare of Chesterton and Belloc.

Extremists Vennari, Ferrara, Horvat, the race-baiting E. Michael Jones and antisemitic conspiracist Robert Sungenis are also frequent contributors to the London Traditionalist Catholic monthly, Christian Order, founded by the late Fr. Paul Crane in 1960, that describes itself as “a militant antidote to the secular ‘live and let live’ attitude which has brought the Church low”.

The Sharpe family, like their ITP friends, are supporters of the Society of St Pius X, a schismatic sect of the Roman Catholic Church imbued with clerical fascism and theocratic antisemitism. SSPX was founded in Econe, Switzerland in September1970 by the late French Archbishop Marcel Lefebvre, a Vichyite integrist. Its clerical ranks are permeated with fascists, neo-fascists, Carlists, Nazi sympathizers and Holocaust deniers. Ranting against democracy, gay, lesbian and women’s rights, including, but not limited to, abortion, contraception, social position and attire, the SSPX is one of the most pernicious Traditionalist Catholic organisations in the world.

While its influence among neo-fascists and ultranationalists is most evident and deeply embedded in France – Jean-Marie Le Pen’s Front National, in Poland – the Liga Polskich Rodzin (League of Polish Families), Narodowe Odrodzenie Polski (National Rebirth of Poland) and in Italy – Forza Nuova, Allianza Cattolica, Militia Christi, the SSPX has grown to become a significant presence in the United States. Its relationship with convicted anti-abortion terrorist James Kopp and the militia and common law court of St Marys, Kansas and the Republic of Texas are two extreme examples.

In Kansas City, Missouri the official SSPX magazine, The Angelus, publishes antisemitic and anti-democratic screeds from Archbishop Lefebvre, Fr. Fahey, defender of Ernst Zündel Bishop Richard Williamson, E. Michael Jones, Vennari, Sungenis along with Fiore and Holland’s old padre, Fr. Crowdy, Like Sharpe’s Legion of St. Louis, the SSPX book imprint, Angelus Press in Kansas City, offers all of Fahey’s antisemitic conspiracy books plus Hilaire Belloc’s The Jews.

In addition to publishing financial appeals from SSPX in his Legion of St. Louis Bulletin, Sharpe has contributed several articles for The Angelus, including a two-part series, Judaism and the Vatican, in which he wrote:

“Now insofar as the Jews reject the Divine Sonship of Our Lord, they remain unable to recognize as a positive development the culture which flowed from an uncompromising adherence to Him. They are opponents of Christian civilization insofar as they are unable to confess adherence to a Faith Objective Moral Law of God which was incarnated in that civilization. They are, however, a tenacious race, and their own commitment to pluralism does not countenance the socio-political supremacy of a creed founded on a Man whom their theologians consider to be a common blasphemer. Hence their commitment to revolution and their support of the progressive tendencies embodied in the Renaissance, the Reformation, and the Revolution.”

In the June 2003 issue of The Angelus, Sharpe wrote, “… let us not fear the epithet anti-Semite. … the Christian anti-Semite has for his dream the restoration of that state which had its foundations in theological principles. If such is the case (as both history and logic prove, even to this very day) may we all then have the courage to respond with the words of Fr. Fahey: In that sense, every sane thinker must be an anti-Semite.”

The above remarks seem relatively measured when contrasted with Sharpe’s poisonous fulmination in his Legion of St. Louis Bulletin, a “Jews killed Jesus” product featuring articles from the Zundeliste and Willis Carto’s American Free Press. In his enormous three-part series on 9/11, Sharpe proffers a tour-de-force Third Positionist polemic, a rather bizarre and troubling mindset for a lieutenant in the United States Navy.

“Bin Laden’s call to attack the West lacks a supernatural geo-political perspective because it is concerned ONLY with defending the rights, albeit in some cases legitimate, of Muslim states. The media perspective is faulty because it equates the West with the Enlightenment, secularism, and materialism. And the analysis put forward by some Catholic parties is flawed not so much in itself as in what it leaves out of consideration – Judeo-Masonry.

“Commentary on the geopolitical situation of 2001 can be neither complete nor sufficient if it fails to take into account the Jewish Nation. The temporal power that the Jews have achieved since, picking a somewhat arbitrary date, 1789, is both pervasive and relatively unchallenged. Some readers will doubtless call this extremism, anti-Semitism, and, God-forbid, some strange brand of Nazi fanaticism. On the contrary. It is simply a fact. The forces of high finance, government, and the media have been in largely Jewish hands for some time now; we should therefore expect that the direction in which the world is guided by those forces (or at least in which those forces attempt to guide the world) largely corresponds to a generally Jewish aim.”

And this: “… there is an inconvenient coincidence that the spin-masters continue to try to avoid, disavow, or ‘interpret’ out of existence. That fact is this: with the exception of the Legion Bulletin and a few other independent Crusaders, the only publicly-identifiable religious group in the world which routinely denounces Zionist oppression, at the hands of either the US or Israel, is the Islamic world, whether it be the ‘radical’ fringe or the ‘moderate’ Arab states.”

At closing, smoking with centuries-old religious antisemitism, Sharpe wraps it all up in Inquisition black by declaring that “the current and historical mortal enemy of Christian civilization is Judeo-Masonry. There can be no doubt about this fact from an analysis of history, both recent, and that which dates from the time of Our Lord. Islam is a sideshow, albeit a powerful and vigorous one, to the main drama. It has been a tool of Jewry and may in fact be so in this case.”

With hatred like this widely disseminated by the SSPX and other US based Traditionalist Catholic organisations, Sharpe and his numerous cohorts in the US have become vital helpmates to Catholic neo-fascists in Europe, Ireland and South America. As they solidify and expand their ties with clerical fascists in Europe and the UK within the SSPX network, these American Rad Trads are forming a faith-based bridge between the American extremist Right and their counterparts around the world more roadworthy than anything attempted by the likes of pagan Nazis such as William Pierce.

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© Searchlight Magazine 2004

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Blood and Politics
by Leonard Zeskind





ZUNDEL RELEASED



Zundel released from German prison

Last Updated: Monday, March 1, 2010 | 12:39 PM ET Comments246Recommend52.

CBC News

Ernst Zundel leaves prison in Mannheim, southern Germany, after serving a five-year sentence for denying the Holocaust. (Michael Probst/Associated Press)

Ernst Zundel, who was freed on Monday after serving five years in a German prison for denying the Holocaust, said he did not know whether he would try to return to Canada.

"I'm back out after seven years, three weeks, three prisons and three countries," said Zundel, 70, who was welcomed by around 20 supporters as he emerged from the Mannheim prison.

Zundel would not comment when asked whether he believed the Holocaust happened.

"It's kind of a sad situation; there's a lot to say. I'll certainly be careful not to offend anyone and their draconian laws," he said.

Zundel said he would return to his home in the Black Forest area but was unsure whether he would return to Canada.

The German-born Zundel lived in Canada for four decades, making frequent court appearances to argue for the freedom to express his anti-Semitic views in books and pamphlets and on a website.

He was deported to Germany in 2005 after a Federal Court judge ruled he was a threat to national security.

He was immediately arrested upon arrival in his birth country and held without bail because German authorities considered him a flight risk.

In 2007, a German court convicted Zundel of 14 counts of incitement of racial hatred and sentenced him to five years in prison, the maximum allowed under German law for denying the Holocaust.

Zundel and his supporters had argued he was exercising his right to free speech.

In several European countries, including Germany, Austria, Belgium, Poland, Spain and France, Holocaust denial is a specific criminal offence. In Canada, Holocaust denial can be prosecuted as a hate crime.

Although he had received a five-year sentence, Zundel received credit for time served before his 2007 trial. With files from The Associated Press


BISHOP WILLIAMSON ON JEWS

Thomas Sparks Quotes SSPX Bishop Richard Williamson On "The Jews"

From: Thomas Sparks' "Catholic" forum

From: Thomas Sparks' "CATHOLIC" - Yahoo Forums

Message 4985
From: "thomas_the_lesser"
Date: Wed Dec 12, 2001 3:13 pm
Subject: SSPX AND THE JEWS

I have knocked together a short overview of the understanding which Bishop Williamson of the traditional priestly Catholic order, the Society of Saint Pius X, has about the perfidious Jews, and which he communicates to the Faithful through his letters and sermons.

H. E. BISHOP RICHARD WILLIAMSON, SSPX, TALKS SOME SENSE ABOUT THE JEWS

Compiled by Thomas Sparks

Bishop Williamson is the rector of the Society of Saint Pius X's Saint Thomas Aquinas seminary at Winona, Minnesota; he is one of the bishops consecrated by Archbishop Marcel Lefebvre. He is, of course, well known among traditional Catholics; however, perhaps less well known is his sound knowledge regarding the Jews. I shall quote some passages from his writings, some of which are online at SSPX sites, to illustrate His Lordship's grasp of the Jewish question.

1. BISHOP WILLIAMSON DENIES ANY JEWISH "HOLOCAUST"

His Eminence Bishop Williamson recognises that the "holocaust" is all Jewish lies, invented as a scheme to further Jewish aggression against the nations. In 1989, Notre-Dame-de-Lourdes church in Sherbrooke, Canada, Bishop Williamson stated, regarding this devilish concoction of the Jews:

"there was not one Jew killed in the gas chambers. It was all lies, lies, lies. The Jews created the Holocaust so we would prostrate ourselves on our knees before them and approve of their new State of Israel.... Jews made up the Holocaust, Protestants get their orders from the devil, and the Vatican has sold its soul to liberalism."

2. BISHOP WILLIAMSON RECOGNISES THE JEWISH WAR PLOT FOR WORLD DOMINATION, AS OUTLINED IN THE PROTOCOLS OF THE ELDERS OF ZION

His Eminence Bishop Williamson recognises that the Jews scheme for Jewish World Domination, as planned in their notes, The Protocols of the Elders of Zion. He says that it is God's doing that men possess this book, by which they are able to understand the evil Jewish schemes. He explains that Adolf Hitler "liberated" Germany from the control of the World Usurers who are scheming for World Domination.

In his monthly Letter to Friends and Benefactors of the SSPX's St. Thomas Aquinas Seminary in Winona USA., of May 2000, he wrote:

"God puts in men's hands the "Protocols of the Sages of Sion" and the "Rakovsky Interview", if men want to know the truth, but few do.

"What Rakovsky told Stalin's agent was that as far as "they" were concerned (meaning the internationalist plotters for world control by money) he, Stalin, had betrayed their Communist Revolution in Russia. So to bring Stalin down, "they" had brought Hitler to power by giving to his Nazi party crucial financial support in the late 1920's.

However, Hitler, by issuing his own money to replace their debtmoney, was now liberating Germany from their control, a liberation so threatening to their worldpower that they were now willing to forget their feud with Stalin and join with him in crushing Hitler. So here was the deal, said Rakovsky: if Stalin would put out feelers to Hitler for a HitlerStalin pact, to include a joint invasion and partitioning of Poland, then Stalin would get all kinds of decisive help from the USA and from other unexpected quarters, and when the HitlerStalin deal had produced the desirable war to crush Hitler, then Stalin could be given Europe (in the event he got half of it). But if Stalin would not put out those feelers towards Hitler, then he could expect from those same quarters to be crushed himself!"

This document may be viewed online at:

We may note some of his other Letters to Friends and Benefactors in which he has quoted the Protocols of the Elders of Zion. In his November 1, His Eminence Bishop Williamson writes, quoting the Protocols of the Learned Elders of Zion, that "nearly 100 years ago" Christ's enemies were bragging:

"We have long past taken care to discredit the priesthood of the goyim, and thereby to ruin their mission on earth, which in these days might still be a great hindrance to us. Day by day its influence on the peoples of the world is falling lower. Freedom of conscience has been declared everywhere, so that now only years divide us from the moment of the complete wrecking of that Christian religion... We shall set clericalism and clericals into such narrow frames as to make their influence move in retrogressive proportion to its former progress." (Protocol No. 17 of Protocols of the Learned Elders of Zion)

Moreover, in his November 3, 1991 Letter to Friends and Benefactors he quoted Protocol 10, giving the reference for it in his letter:

"Now the vile media played no doubt a large part in inflating the issue out of all proportion, in order amongst other things, whichever side won, to bring the Supreme Court into disrepute: "...it is indispensable to stir up the people's relations with their governments in all countries so as utterly to exhaust humanity with dissension, hatred, struggle, envy... so that the goyim see no other course open to them than to take refuge in our complete sovereignty in money and all else" (Pr. 10)."

And further in same Letter, he quotes Protocol 14, just after quoting the Epistle to the Romans, again giving the reference in his text:

"Take another example of this grave disruption of nature in the U.S.A. today: the invasion of public life by gays and lesbians, men and women being "delivered up to shameful affections...changing the natural use into that which is against nature" (Rom. I, 26, 27), then flaunting their unnatural vice in public and being rewarded by the vile media with a blaze of publicity. And decent citizens seem unable to do much about it, partly no doubt because "in countries known as progressive and enlightened, we have created a senseless, filthy, abominable literature" (Pr. 14)

3. BISHOP WILLIAMSON EXPOSES THE ORGANISED JEWISH PLOT TO DESTROY THE CATHOLIC CHURCH

His Eminence Bishop Williamson repeatedly draws our attention to the Jews perennial attempt to destroy Christianity.

In his Letter to Friends and Benefactors of June 2000, the Bishop wrote:

"And secondly, down 2,000 years Jews have repeatedly sought to undermine the Catholic Church and to take Christ out of Christendom (leaving only endom or enddoom!)."

This Letter may be read online at:

Further, in his Letter to Friends and Benefactors of April 2000, the Bishop wrote:

"Just as the chief priests and ancients hated Jesus unto death, but they needed an Apostle to betray him, so we may blame Jews and Freemasons and others like them for engineering the destruction of the Church, but it has taken churchmen from within to do the actual betraying and destroying."

4. HIS EMMINENCE BISHOP TISSIER DE MALLERAISE TALKS SENSE TOO

We may note that Bishop Williamson is not alone, speaking the truth about the Jews, among the Bishop of the Society pf Saint Pius X. His Eminence Bishop Tissier de Malleraise, another Bishop consecrated by Archbishop Lefebvre, explains that the Jews are odious (ie. worthy of hatred) to the nations through their perfidy, and are the workers of the Antichrist.

In his article, The Jews in the Latter Times, in the May 1997 edition of Catholic 1, he explained to the Society faithful, regarding the Jews:

"their grave defects rendered them odious to the nations among which they were established. All this makes us think that the Jews are the most active artisans for the coming of antichrist."

Footnote

1. Here Sparks means an Australian monthly, called "Catholic", which was published by Silvester Donald McLean of Yarra Junction. F.J.L.
http://theunjustmedia.com/Jewish%20Zionists/Thomas%20Sparks%20Quotes%20SSPX%20Bishop%20Richard%20Williamson%20On%20The%20J.htm

THE POLITICS OF BISHOP RICHARD WILLIAMSON

Wednesday, January 25, 2006

It would be impossible to discuss the activities of the "Catholic fascist" faction of Derek Holland and John Sharpe, detailed in earlier posts, without mentioning Bishop Richard Williamson of the SSPX. Nor are many supporters of the Society of St. Pius X scandalized at such exposure at this point, since they have been religiously and politically scandalized by that cleric's pronouncements over the past twenty years (as seen on many online forums). Whether one agrees with the SSPX or not, it is clear that Bishop Williamson has been an extremist and divisive force in Catholic tradition.

Based on the facts available, including correspondence with Bishop Williamson (in the 1990s), it is clear that he was fully aware of Derek Holland's politics but refused to distance himself from the "Catholic" neo-fascists. Instead he seems to have done all he could to insure that Holland (writing under a pseudonym), and later John Sharpe, would be prominently featured in The Angelus magazine and that the Angelus Press would sell many of the materials put out by the neo-fascist Legion of St. Louis/St. George Educational Trust. While still involved with the ITP in the early 90s, former members heard the bishop's name authoritatively invoked by "Catholic" fascists to justify their program. Even now, Bishop Williamson is regularly cited by racialist, radical nationalist and anti-Semitic groups online. Is it "guilt by association"? At the very least it's a scandal that he seems totally unfazed by.

Bishop Williamson also wrote a forward to John Sharpe's LSL booklet on Islam. This is despite the fact that former US District Superior Rev. Peter Scott repeatedly warned against Sharpe and his activities. As recently as August 11, 2005, Fr. Scott stated on a traditionalist forum: "I strongly regret the naturalism of John Sharpe, Derek Holland and their friends associated with the ITP [International Third Position]. By pretending to use a political, right wing, economic solution to the problems of the world, they have fallen into naturalism, and betrayed the Catholic cause." Nevertheless, in a letter on RomanCatholics@yahoogroups.com (July 25, 2005), John Sharpe notes with approval that the bishop had met with Derek Holland in a trip to Ireland, while glossing over Holland's connection with the German NPD's extremist politics (for more information, see the Wikipedia entry).

There can be no doubt that Bishop Williamson's religious and political stances are closely allied, since he has persistently taken an apocalyptic view on both subjects. He is channeling the energies of some traditionalists – understandably concerned with the current problems in the Church – into the wrong direction. For their part, they may think he is simply taking a "strong line" theologically. But is it possible that his de facto split with the rest of the SSPX and refusal to work with Rome is driven by non-religious motivations?

There is no question of exaggerating the problem, although Bishop Williamson is careful to avoid explicit pronouncements. He has a way of pulling his punches even while he desensitizes his readers to fringe views. Yet the pattern of soft-sell extremism is so persistent it is impossible to overlook. It can no longer be written off as mere "eccentricity." The fact that so many people agree on this point, even if they disagree on other issues, demonstrates just how far-out the bishop has gone. The following outline provides links for more information:

Anti-Semitism - "Jewish conspiracy obsessed" would be putting it mildly. The best documentation is a pro-Williamson outline of his pronouncements provided originally by the Feeneyite British racial nationalist Tom Sparks. It includes the bishop's assertions that "not one Jew killed in the gas chambers" and that Hitler was "liberating Germany from [Jewish] control." See: Thomas Sparks Quotes SSPX Bishop Richard Williamson On "The Jews". Christopher Blosser addresses these same concerns (and provides a number of related links) on his blog. During his tenure as rector at the seminary in Winona, he had the reading shelves stocked with "holocaust revisionist" literature like The Revisionist and The Barnes Review as well as neo-Nazi Ernst Zündel's Power Report.

Racialist views - Bish. Williamson recommends the racialist South African Aida Parker Newsletter in his September 1, 2002 newsletter. His excessive concern for the "white race" is discussed in his November 2005 newsletter. When at Winona the bishop displayed copies of The David Duke Report, put out by the well-known American white supremacist leader.

Oklahoma Bombing Conspiracy Theory - Touched on in his May 5, 1995 newsletter; Bish. Williamson repeatedly stated in his sermons that the Oklahoma bombing was secretly carried out by the US government. (This theme would be replayed in his 9/11 conspiracy theories.) The Oklahoma theory appears again in February 1, 1997.

Unabomber Theology - Adopting the survivalist, technophobic views of Theodore Kaczynski, which are so appealing to the "back to the land" neo-fascists (like the Third Position), Bish. Williamson states that: "principles [anarchism? revolution?] are more important than personalities, and the message is, strictly, for good or ill, independent of the messenger. The author of the Unabomber's Manifesto might have since become a Saint without its contents being changed by one word." See his June 6, 1996 newsletter.

US and Israel to Blame for 9/11 - The first of many writings/speeches implicating the US and Israel as the "real" culprits behind the Al Qaeda terror attacks: October 1, 2001 newsletter. Initially, like so many other fringe spokesmen, Bishop Williamson denied that al Qaeda had anything to do with the attacks. In a speech in Bordeaux in October 2001 he stated that "the bombing of [the Taliban] Afghanistan is not intelligent... it is not just to bomb these countries.... Nobody has proven that Bin Laden was behind the attacks, no one has shown proofs, Bin Laden denies it." Left-wing terrorist sympathizer William Blum has gained attention as "Osama's Pen Pal." Yet there is little noticeable difference between his treatment of al Qaeda's actions (and America's "guilt") and those of Bishop Williamson, who actually made conspiracy theory literature (e.g., Exposing the WTC Bomb Plot) part of seminary reading at Winona.
at 9:14 AM


Thursday, 30 September 2010

QUE SABIA BENTO XVI ACERCA DOS ABUSOS SEXUAIS?

S.JERÓNIMO


Quinta-feira, 30 de Setembro de 2010 - São Jerônimo, Doutor da Igreja

Nasceu na Dalmacia (Iugoslávia) no ano 342. São Jerônimo cujo nome significa "que tem um nome sagrado", consagrou toda sua vida ao estudo das Sagradas Escrituras e é considerado um dos melhores, se não o melhor, neste ofício.

Em Roma estudou latim sob a direção do mais famoso professor de seu tempo, Donato, que era pagão. O santo chegou a ser um grande latinista e muito bom conhecedor do grego e de outros idiomas, mas muito pouco conhecedor dos livros espirituais e religiosos. Passava horas e dias lendo e aprendendo de cor aos grandes autores latinos, Cicero, Virgilio, Horácio e Tácito, e aos autores gregos: Homero, e Platão, mas quase nunca dedicava tempo à leitura espiritual.

Jerônimo se dispôs ir ao deserto a fazer penitência por seus pecados (especialmente por sua sensualidade que era muito forte, por seu terrível mau gênio e seu grande orgulho). Mas lá embora rezava muito, jejuava, e passava noites sem dormir, não conseguiu a paz, descobrindo que sua missão não era viver na solidão.

De volta à cidade, os bispos da Itália junto com o Papa nomearam como Secretário a Santo Ambrósio, mas este adoeceu, e decidiu nomear a São Jerônimo, cargo que desempenhou com muita eficiência e sabedoria. Vendo seus extraordinários dotes e conhecimentos, o Papa São Dâmaso o nomeou como seu secretário, encarregado de redigir as cartas que o Pontífice enviava, e logo o designou para fazer a tradução da Bíblia.

As traduções da Bíblia que existiam nesse tempo tinham muitas imperfeições de linguagem e várias imprecisões ou traduções não muito exatas. Jerônimo, que escrevia com grande elegância o latim, traduziu a este idioma toda a Bíblia, e essa tradução chamada "Vulgata" (ou tradução feita para o povo ou vulgo) foi a Bíblia oficial para a Igreja Católica durante 15 séculos.

Ao redor dos 40 anos, Jerônimo foi ordenado sacerdote. Mas seus altos cargos em Roma e a dureza com a qual corrigia certos defeitos da alta classe social lhe trouxeram invejas e sentindo-se incompreendido e até caluniado em Roma, onde não aceitavam seu modo enérgico de correção, dispôs afastar-se daí para sempre e se foi a Terra Santa.

Seus últimos 35 anos os passou em uma gruta, junto à Cova de Presépio. Várias das ricas matronas romanas que ele tinha convertido com seus pregações e conselhos, venderam seus bens e se foram também a Presépio a seguir sob sua direção espiritual. Com o dinheiro dessas senhoras construiu naquela cidade um convento para homens e três para mulheres, e uma casa para atender aos que chegavam de todas partes do mundo a visitar o lugar onde nasceu Jesus.

Com tremenda energia escrevia contra os hereges que se atreviam a negar as verdades de nossa Santa religião. A Santa Igreja Católica reconheceu sempre a São Jerônimo como um homem eleito por Deus para explicar e fazer entender melhor a Bíblia, por isso foi renomado Patrono de todos os que no mundo se dedicam a fazer entender e amar mais as Sagradas Escrituras. Morreu em 30 de setembro do ano 420, aos 80 anos.

POLISH BISHOPS CONFERENCE REFUSES TO CONSECRATE POLAND TO HRIST THE KING

Thursday, September 30, 2010

Polish Bishops' Conference: "The Kingdom of Christ is Not of this World"

Warsaw (kath.net/KAP) Poland's bishops are against the idea of a popular movement for the Consecration of Poland to Christ the King -- who take as their Motto: "Christ, King of Poland". This plan should be given up, said the president of the Polish Bishops' Conference, Archbishop Jozef Michalik, this Wednesday at the close of the Autumn Meeting of Bishops in Warsaw. The Kingdom of Christ is "not of this world".

In the concluding explanation the Bishops warn against the supposition, that the Entrhonement of Christ as the King of Poland, "will solve all problems". In place of this they propose, the deepening faith in Christ as the "King of the Universe". Michalik recognized the good intentions of the people's movement.

More than 1,000 people had demonstrated in Warsaw this weekend for a proclamation of Christ the King of Poland. They came with National flags and pictures of the Crowned Christ, King of Parliament from the Presidential Palace. "The Movement for the Sovereignty of the Polish People" had called this demonstration.

Already in 2006 the Church had criticized around 40 priests, who then proposing a Christ the King blessing of Poland. The proposal elicited no comment from the Parliament. The organizers explained that in 1656 Poland officially proclaimed the Mother of God as the "Queen of Poland".

Copyright 2010 Katholische Presseagentur, Wien, Österreich Alle Rechte vorbehalten.


 

Wednesday, 29 September 2010

A UKRAINIAN DIOCESE OUTRAGED WITH PLANS TO BUILD A UNIATE CATHEDRAL

Odessa, September 27, Interfax - The Odessa Diocese of the Ukrainian Orthodox Church believes there is no grounds for building a Greek Catholic cathedral in the city and such plans have aggressive political backgrounds.

"It's quite evident that there's no ground for building a Greek Catholic church in Odessa. Odessa is an Orthodox city," the diocesan secretary Archpriest Andrey Novikov told Interfax-Religion on Monday.

According to the priest, initiators of the building have their own aim - proselytism, converting Orthodox believers in Unia.

"There is no visible presence of Greek Catholics in Odessa. Whom uniate preachers are going to attract to their parish? Certainly Orthodox Odessites - they will try to catch them in networks of Unia through various intricacies," the interviewee of the agency said.

Fr. Andrey told about numerous addresses from the deputies, representatives of intellectual elite, ordinary residents of Odessa to the diocesan administration as they are outraged that the historic center of Odessa may have "a cathedral of the confession that blurred its history by cooperation with Nazi occupation regime, blessing of SS members and militants of the so-called "Ukrainian rebel army" generally known as Bandera nationalists."

The priest was also puzzled with Uniates' attempts to exaggerate number of their followers in Odessa. "If we speak seriously, then all "data" about numerous Greek Catholics living in Odessa are "pulled out of a hat," he said.

Fr. Andrey pointed not only to numerous proves of the eye-witnesses, but also to his personal experience.

"When I go to the service I drive near this (Uniate - IF) church. It is usually closed. On feast days there are several people, often Polish Catholic nuns who are evidently sent there to give an impression of a crowd. I was surprised to read an Internet interview with a "chancellor" of the Greek Catholic Diocese who shamelessly said that 300-400 people usually visit the church!" the priest said.

According to him, "such immodest lie in mass media offered by the person who consider himself a cleric, one more time proves that the Greek Catholic Church is not going to refuse the old, tested Jesuit slogan "the end justifies the means."

He also asked "experts" concerned "with supposed violations of UGCC rights" where they were when Greek Catholics crushed Western European dioceses of the Russian Orthodox Church" and "why these "advocates" of rights and freedoms keep silence today, when thousand believers of the canonical Church pray at the open air in Lvov as they are refused in any site for building an Orthodox cathedral."

27 September 2010, 18:22


Tuesday, 28 September 2010

EL INSTITUTO DEL BUEN PASTOR

Instituto El Buen Pastor

Escrito por: Felipe en Santa Misa, Tradicionalismo

Mi buen amigo el Padre Pedro Ocampo me dejó hace días en el post “Latin Para China” la noticia de la fundación del Instituto El Buen Pastor. No había tenido mucho tiempo para dedicarle a este tema, pero pues al menos quisiera hacer unas notas sobre esto.

Grosso Modo, el 8 de Septiembre de este año, el Cardenal Darío Castrillón ha eregido por medio de la Congregación para el Clero, el instituto de derecho pontificio “El Buen Pastor”, conformado por 5 sacerdotes y algunos seminaristas, cuya espiritualidad estará basada en la celabración de la Misa Tradicional en Latin.

Como bien menciona el Sacristán Serrano en su blog, de lo más interesante “es la identidad del Superior: El Reverendo Padre Philippe Laguérie.” y la identidad de uno de los sacerdotes de este nuevo instituto, el Padre Paul Aulagnier.

El Sacristán Serrano nos recuerda que en los albores del movimiento de Mons. Lefebvre (FSSPX), se formó el primer grupo de sacerdotes con la intención de dirigir el movimiento en un futuro: Aulagnier, Laguérie, Bisig y Schmidberger.

En 1998, Bisig fue el primero en dejar la Sociedad y regresar a Roma, fundando la ahora conocida Fraternidad Sacerdotal de San Pedro ( FSSP ).


En 2003 Aulagnier, quien era considerado “Mano Derecha” de Lefebvre y quien dirigió la SSPX en Francia de 1976 a 1994, fue expulsado de dicho movimiento por defender los acuerdos de Campos, Brasil.

En 2004 Laguérie sale también del instituto y ahora junto con Aulagnier inician el instituto El Buen Pastor.

De tal forma que de estos 4 sacerdotes 3 ya están de regreso en Roma y entre los tres fundando estos 2 institutos.

Personalmente me parece que la intención del Santo Padre es dar una clara señal de que si la Sociedad de San Pío X no está dispuesta a ceder también de su parte, Roma abrirá los caminos para quienes quieran regresar desde ese instituto.

Por lo pronto recemos por que la situación siga avanzando, en especial para lo que se pueda aproximar ahora en noviembre… algo al parecer muy importante que les platicaré en mi próximo post. Por lo pronto les dejo una traducción de la noticia al respecto de I.Media:

Vaticano – Agencia I.MEDIA – 8 de septiembre de 2006 -

Roma crea una nueva fraternidad tradicionalista que acogerá a antiguos sacerdotes y seminaristas de la Fraternidad San Pío X.

La Congregacione para la clero creo, el 8 de septiembre de 2006, un nuevo instituto religioso,El Buen Pastor, acogiendo en el mismo antiguos sacerdotes y a seminaristas de la Fraternidad San Pío X, separada de Roma desde 1988, según información recogida por I.MEDIA. la sede de esta nueva fraternidad donde los sacerdotes celebrarán exclusivamente según el rito litúrgico tradicional de San Pío V podrían ser en Burdeos (Francia), en la iglesia San Elígio.

En la mañana del 8 de septiembre de 2006, día de la fiesta del Virgen, el cardenal Dario Castrillon Hoyos, prefecto de las Congregaciones para la clero y encargado de la Comisión Ecclesia Dei, firmó el decreto de erección del instituto de derecho pontificio El Buen Pastor. Se trata de una sociedad de vida apostólica que depende a la vez de la Comisión Ecclesia Dei y de las Congregaciones para los institutos de vida consagrada y las sociedades de vida apostólica.En este decreto, el cardenal Hoyos aprobó los estatutos del nuevo instituto que tiene por superior general un sacerdote excluido de la Fraternidad San Pío X, el bullicioso abad Philippe Laguérie.

Según fuentes vaticanas, la novedad reside en el hecho de que “él mismo Benedicto XVI haya deseado este planteamiento” en el cual “el misal tradicional de San Pío V no es un misal separado, sino una forma extraordinaria del único rito romano”. En el Vaticano, como entre los miembros del nuevo instituto, se insiste en decir que “este acuerdo corresponde a las peticiones hechas antes por Mgr Lefebvre”, separado de Roma en 1988.

La nueva fraternidad cuenta en sus filas, además de cinco sacerdotes, a varios seminaristas algunos de los cuales deberían próximamente ordenarse. El cardenal Dario Castrillon Hoyos se comprometió a celebrar estas primeras ordenaciones. Los responsables de la fraternidad también cuentan con el hecho de que sacerdotes de la Fraternidad San Pío X elegirán seguirlos y que podrán fundar, en distintas diócesis, ` parroquias personales. En Burdeos, París y en otros lugares, estos sacerdotes van a ser acompañados por una serie de fieles seguidores del misal de San Pío V, rito litúrgico en vigor antes de la reforma litúrgica de 1969.

Con este nuevo instituto, Roma eligió negociar con excluidos de la Fraternidad fundada por Mgr Lefebvre más bien que con la propia fraternidad. La recepción de antiguos sacerdotes integristas no se hará sin mal en la Iglesia de Francia. La Fraternidad San Pedro, fundada en 1988 para acoger sacerdotes, a seminaristas y fieles queriendo permanecer adjunta en Roma en cumplimiento de la tradición litúrgica, debería también sufrir de esta nueva creación. Tanto más que algunos de sus miembros parecen listos para incorporarse al Instituto del Buen Pastor.

El cardenal Ricard, el arzobispo de Burdeos, miembro de la Comisión Ecclesia Dei, podría aceptar que la iglesia San Eligio se convierta en la sede de la fundación del Buen Pasteur. Así el “recuperaría” una iglesia de la diócesis de Burdeos ocupada desde enero de 2002 por el abad Laguérie, entonces miembro de la Fraternidad San Pío X, con el apoyo de la comisión de gobierno de la ciudad. La recepción de sacerdotes excluidos de la Fraternidad San Pío X separada de Roma tiene lugar mientras que varios obispos ordenados por Mgr Lefebvre en 1988 siguen endureciendo el tono ante el Vaticano.

Monseñor Bernard Fellay, recibido en audiencia por Benedicto XVI en agosto de 2005 en Castel Gandolfo, y confirmado por sus pares en julio pasado a la cabeza de la FSSPX solicitó “la libertad entera y sin condiciones para la misa tridentina y la retirada del decreto de excomunión de los cuatro obispos” ordenados en 1988 por Msñr Lefebvre como preliminar a toda negociación con Roma. La SSPX, lanzó una iniciativa llamada “racimo de un millón de rosarios” con la cual invita a rogar “para obtener del cielo la fuerza necesaria para Benedicto XVI para liberar la misa de San Pio V”.

En marzo de 2006, el abad Philippe Laguérie ya declaraba que un “acuerdo con Roma” era “una evidencia tal como se se pregunta cómo ha podido salir de la cabeza y el corazón de muchos” ya que “es incluso la constitución de la Iglesia que lo exige”. Este acuerdo, escribía, no supone en primer lugar “, previamente, de nivelar todas las dificultades doctrinales”. Invitaba también a su fieles “a explorar las señales, las manifestaciones, las posibilidades de una buena voluntad de los Romanos de terminar con el delirio doctrinal y los escándalos de los años 1960-2000″. Pedía “una libertad total de la liturgia, y sobre razones de fondo, así que una libertad total de recibir el Concilio para esto que es”, teniendo en cuenta que “el documento del papa a la cura (22 de diciembre) (…) indica que el espíritu del Concilio es malo”.

En abril de 2006, en Lurdes, el cardenal Jean-Pierre Ricard declaraba ante el conjunto obispos de Francia que “la cuestión de las relaciones con la Fraternidad de San Pio X” merecía “un tratamiento particular”. “sabemos que el papa Benedicto XVI tiene la preocupación”, explicába añadiendo que, “en las semanas o los meses que vienen, debería dar directivas para facilitar el camino hacia una posible vuelta a una plena comunión”. “acogeremos esto de buena fe y lo pondremos en práctica”, lanzaba al cardenal Ricard a los obispos.

Los sacerdotes que componen la nueva institución han sido todos exluidos de la FSSPX. El abad Paul Aulagnier, mucho tiempo superior general en Francia de la Fraternidad (1976-1994), fue excluido en 2003 por haber defendido los acuerdos de Campos . En 2002, el Vaticano había concedido a la fraternidad brasileña de San Juan-María Vianney celebrar la misa según el misal tridentino a condición de reconocer el Concilio Vaticano II interpretado “a la luz de la tradición” y la validez del misal de Pablo VI. En el 2004 la diócesis de Clermont había autorizado a Paul Aulagnier a celebrar pero sin recibir alguna misión particular. También fundó una casa de recepción en la diócesis de Chartres.

Particularmente mediático, el abad Philippe Laguérie en agosto de 2004 después de haber afirmado que la Fraternidad San Pío X encontraba graves problemas vinculados a un desaliento de vocaciones sacerdotales en sus distintos seminarios, fue objeto de un cambio disciplinario a México, sanción que se negó a cumplir antes de que se le excluyera.

Antes de eso, en la fraternidad fundada por Mgr Lefebvre, había sido cura de la iglesia parisiense de San Nicolas Jilguero, ocupada por los fieles tradicionalistas desde 1977. en 1993, había intentado ocupar otra iglesia parisiense, San German De Auxerre. Consiguió la operación en Burdeos obteniendo de la Comisión de gobierno de la ciudad, pero no del arzobispo, la autorización de ocupar la iglesia de San Eligio en enero de 2002.

El abad Christophe Héry fué excluido por haber apoyado al abad Laguérie, al igual que el abad Barbilla de Tanoüarn. Este último fundó en París la organizacíon religiosa Santo- Marcel y el centro Sant Paul. Un quinto sacerdote, en puesto en Burdeos, el abad Henri Forestier, forma parte de los primeros miembros del instituto, con un diácono, próximamente a ordenarse sacerdote, el abad Claude Prieur.

La Comisión Ecclesia Dei fue constituida por Juan Pablo II en julio de 1988, con el fin de “facilitar la plena comunión eclesial de los sacerdotes, de seminaristas, de comunidades religiosas o de religiosos en lo individual que tenían hasta ahora vínculos con la fraternidad fundada por Mgr Lefebvre y que desean seguir estando unidos al sucesor de Pedro en la Iglesia Católica conservando sus tradiciones espirituales y litúrgicas”.


SE CREA EL INSTITUTO DEL BUEN PASTOR

Viernes, septiembre 08, 2006

¡Último minuto! Se crea nuevo Instituto Tradicional: Instituto del Buen Pastor. Superior: Padre Philippe Laguérie

Queríamos empezar este día con un post en honor a la Natividad de la Beatísima Virgen María; sin embargo nos acaba de llegar un cable de la AP, que habla de la creación de un Instituto formado por "antiguos miembros de un movimiento ultraconservador" en el ámbito de la Iglesia Católica.

Rorate Caeli, el mejor blog católico que conocemos, rebota la noticia y publica informaciones más extensas en francés. Dentro de algunas horas difundirán mayores detalles en inglés. Por nuestra parte nosotros esperamos con expectación los comentarios y reacciones de los distintos blogs y círculos informativos de la tradición católica.

El caso es que hoy 8 de setiembre del 2006, In Nativitate Beatae Mariae Virginis, la Congregación por el Clero ha erigido un Instituto de Derecho Pontificio, llamado Del Buen Pastor, constituyendo la piedra angular de su espiritualidad la celebración de la Santa Misa y de los Sacramentos acorde a los venerables ritos tridentinos.

Lo más interesante de todo es la identidad del Superior: El Reverendo Padre Philippe Laguérie.

¿Quién es este buen abbé? Nada más ni nada menos que un antiguo folk heroe -en palabras de Peter Vere- de los seguidores de Monseñor Lefebvre en Francia, pues encabezó la toma (a viva fuerza) de la Iglesia de Saint Nicholas De Chardonnet hará más de veinte años. Era un personaje legendario en las filas lefebvrianas. Sin embargo, en el año 2004, después de una carta donde denunciaba ciertas irregularidades y desviaciones del espíritu de Monseñor Lefebvre, el buen padre Philippe acabó siendo expulsado de la FSSPX y se armó la mar y morena, con asalto de parroquia incluido, peleas entre boy scouts rivales y gran desmadre general . Uno más de la vieja guardia lefebvriana se había ido. Seguidamente se desató una suerte de purga stalinana dentro de la FSSPX para quien osase defenderlo; cayendo junto a él su abogado canónico, el padre Héry, y el padre De Tanoüarn, joven promesa intelectual del catolicismo francés, quien alzara también la voz ante la injusticia.

El abbé Laguérie había exhortado a los fieles de su apostolado independiente, en marzo del 2006 a "escrutar los signos de los tiempos, las manifestaciones, las posibilidades de una buena voluntad de los romanos de acabar con los delirios doctrinales y los escándalos de los años 1960-2000".

Al parecer esa buena voluntad existe y el Instituto se apresta a iniciar su apostolado mundial desde sus bases en Burdeos; en condiciones, para hacer honor a la verdad, mucho más favorables que las que encontraron en 1988 la Fraternidad de San Pedro y en 1990 el Instituto de Cristo Rey. En 15 años mucho ha cambiado.

Reforma de la reforma, que le dicen...

Se especulaba durante los primeros meses del año (durante aquella ola de entusiasmo por la posible reconciliación FSSPX-Roma y el Indulto Universal) acerca de que el nombre de la Superadministración Apostólica Mundial de los tradicionalistas, una vez reintegrados, sería Ordinariato o Administración Apostólica del Buen Pastor. Al parecer algo de acertado tenía esa bola.

Destaca sobremanera también entre los miembros del flamante instituto, el primer discípulo de Monseñor Lefebvre, el Reverendo Padre Paul Aulagnier, quien fuera separado de la FSSPX en 2003 luego de defender los acuerdos de los Padres de Campos con Roma, anatemizados largamente por la cúpula de la Fraternidad. El padre Aulagnier no es harina de cualquier costal: fue superior general de la FSSPX en Francia, durante casi toda la existencia de la misma (1976-1994). Por así decirlo, fue el constructor del bastión predilecto de la Fraternidad. Además se constituyó desde siempre en mano derecha del difunto Monseñor y es considerado como uno de los seguidores más fieles al espíritu y doctrinas auténticos del Arzobispo Emérito de Dakkar.

Otros miembros del Instituto son los ya mencionados padres Héry y De Tanöuarn y el padre Henri Forestier.

En los tiempos aurorales de la FSSPX se constituyó la primera camada sacerdotal, los "delfines" del movimiento, destinados por Lefebvre a dirigirlo en el futuro: Aulagnier, Laguérie, Bisig y Schmidberger. (Alguien preguntará entonces por qué no fueron consagrados ellos como obispos en 1988, la respuesta es que Lefebvre no quería que los obispos que ordenaría ocupasen puestos de mando en la FSSPX, porque eso hubiera sido tentar la posibilidad de un cisma, con una "iglesia" separada con sus propios obispos, sino quería que estos obispos sirviesen sólo como "ordenadores" que asegurasen la continuidad del movimiento ordenando sacerdotes . Por eso eligió a los cuatro jóvenes -en aquel entonces- que ya conocemos).

De esta vieja guardia el primero en separarse fue el padre Bisig, en 1988, para fundar la Fraternidad de San Pedro.

Ahora tenemos a los dos principales herederos de Lefebvre (Aulagnier y Laguérie) en comunión perfecta con Roma. Dentro de la FSSPX queda solamente el padre Schmidberger, que acaba de terminar su periodo como primer asistente general del Superior Fellay.

Algún burlón criollo comentará: "¡Aytá pé! Quien a cisma mata, a cisma muere..."

Pero nosotros no diremos eso, sólo proclamaremos devotamente:

¡Alabado sea Dios y su Santísima Madre por eso!

¡Que Dios guarde al Instituto del Buen Pastor!


ENTREVISTA COM O PADRE NAVAS


Missa no Oratório Santa Terezinha do Menino Jesus, Santiago, Chile

“Quam bonum est et quam jucundum, habitare fratres in unum”

Entrevista com Padre Navas (parte I): “a questão litúrgica que o Papa quer solucionar não se reduz ao mero aspecto estético ou cultural”

Nosso blog tem a grata satisfação de apresentar a nossos leitores a primeira parte de uma entrevista que nos foi concedida pelo Reverendíssimo Padre Rafael Navas Ortiz, Superior do Distrito Latino-Americano do Instituto do Bom Pastor.

Agradecemos de antemão a solicitude e a paciência do reverendíssimo Pe. Navas em nos atender.

Fratres in Unum: O senhor estudou em qual seminário e foi ordenado quando?

Padre Navas: Em Êcone e fui ordenado em 29 de junho de 1984 (naquele ano, festa do Sagrado Coração de Jesus) por Monsenhor Lefebvre.

Fratres in Unum: Por que deixou a Fraternidade São Pio X?

Padre Navas: Em poucas palavras: me inquietei muito ao conhecer as novas determinações de dar-se uma jurisdição, não dada pelo Papa, criando tribunais “canônicos” com a pretensão de ditar verdadeiras sentenças vinculantes (“Nossas sentenças substituem as sentenças da Rota Romana”, afirmou Mons. Tissier); ao apresentar minhas inquietações de consciência ao Presidente da Comissão Canônica que criou tal “jurisdição”, chamada de “suplência”, foi-me dada como única alternativa “buscar um bispo benévolo”.

Fratres in Unum: Hoje o senhor é Superior do Distrito da América Latina do IBP. Como conheceu os padres fundadores do Instituto e como se deu sua entrada no instituto?

Padre Navas: Alguns na França e outros coincidimos na época do seminário. Havendo sido regularizado, se não me recordo mal, no ano de 2000 pelo Sr. Cardeal Jorge Medina que pessoalmente iniciou imediatamente um processo de incardinação em Santiago que se dilatou por vários anos sem conclusão; o qual resultou providencial já que para a criação do IBP não só coincidia com meus antigos e conhecidos irmãos no Sacerdócio (cujas dificuldades seguia muito de perto pela internet), mas que estando regularizado canonicamente estava disponível para ajudar na obra querida e encarregada pelo Papa ao Novo Instituto de Direito Pontifício em que fui muito rapidamente incardinado pelo Superior Geral. Obrigado, Santo Padre!

Fratres in Unum: Com relação ao “ultimato” dado pela Santa Sé à Fraternidade São Pio X, especialmente a seu Superior, Mons. Fellay. O que o senhor constata como motivo principal para que a regularização canônica da FSSPX ainda não se tenha dado?

Padre Navas: “Ultimato” me parece ser uma forma de dizer… ao que parece, as coisas avançam e o resultado dos intercâmbios de cartas parecem positivos. Oremos para que, pelo Bem da Igreja, se supere todos os obstáculos.

Fratres in Unum: O motu proprio Summorum Pontificum completa, neste domingo, 14, um ano em vigor e, não sem dificuldades, a missa na forma extraordinária do rito romano espalha-se pelo mundo todo. Que análise o senhor faz deste primeiro ano?

Padre Navas: Em relação ao que existia anteriormente, me parece que se está avançando na difusão da forma extraordinária, embora ainda reste muito por fazer nesse sentido. Muitos católicos têm podido acessar a riqueza da tradição litúrgica que põe o acento no sobrenatural transcendente que tem como centro, inclusive arquitetônico, Nosso Senhor Jesus Cristo transubstanciado na Hóstia Consagrada, favorecendo o culto de adoração eucarística e a expressão do sentido propiciatório; recuperar estas realidades tem sido uma constante preocupação do Papa inclusive desde sua época de Cardeal Ratzinger.

É de se desejar que a liberdade de direito reconhecida no Motu Proprio chegue a ser logo, em todas as dioceses, aceita e colocada em prática como o Papa deseja. Oremos para que assim seja.

Fratres in Unum: O Papa hoje visita a França, país onde se desenvolve de maneira especial o problema litúrgico. O Padre Laguerie, em seu último artigo, diz que a unidade da Igreja no futuro dependerá da maneira com que os bispos tratarem os institutos que preservam a missa tradicional hoje. O que se pode dizer da reação do episcopado ao motu proprio?

Padre Navas: Certamente, a necessidade da hermenêutica da continuidade remarcada no ensinamento do Papa requer que não somente se expresse na doutrina, mas também no culto, como o Papa afirma no mesmo Motu Proprio — “Lex orandi, Lex credendi” – citando o conhecido princípio do Papa São Zeferino. É assim que a questão litúrgica que o Papa quer solucionar não se reduz ao mero aspecto estético ou cultural – que existe – mas que, como os bispos da França e mais outros reconhecem publicamente, conota fundamentalmente uma dimensão teológica. De maneira, pois, que o rechaço sistemático (explícito ou implícito) em acolher ou simplesmente em permitir o exercício do carisma dos institutos a que você se refere, queira ou não, constitui um obstáculo colocado na reintegração à unidade católica não somente dos grupos cismáticos ortodoxos (muito fiéis à sua tradição litúrgica), se não que ao mesmo tempo dá fundamento às reticências dos chamados grupos tradicionalistas em relação à convivência canônica que hoje lhes é oferecida pelo Santo Padre.

Da eficaz e entusiasta acolhida destes grupos por parte da autoridade locais depende o êxito da ação pastoral desdobrada pelo Papa visando a unidade da Igreja. O não fazê-lo representa objetivamente – sem querer julgar as intenções – também uma grave falta de caridade ante Deus e a Igreja.

Precisamente hoje, 12 de setembro de 2008, em sua viagem à França, o Santo Padre referindo-se ao que ele denomina “uma exigência normal da fé e da pastoral para um bispo” neste assunto declarou: “este motu proprio é sensivelmente um ato de tolerância, com um objetivo pastoral, para pessoas que foram formadas nesta liturgia, que a amam, a conhecem, e querem viver com esta liturgia”.“É um pequeno grupo, pois supõe uma formação em latim, uma formação numa certa cultura. Mas me parece uma exigência normal da fé e da pastoral para um bispo de nossa Igreja ter amor e tolerância por estas pessoas e lhes permitir viver com esta liturgia”, reconheceu o Papa.


Escrito por G. M. Ferretti

setembro 14, 2008 em 2:16 pm


http://fratresinunum.com/category/fsspx/page/17/

ENTREVISTA CON EL PADRE BOUCHACOURT


ENTREVISTA DE LA REVISTA “IESUS CHRISTUS”
AL R. PADRE CHRISTIAN BOUCHACOURT,
SUPERIOR DE DISTRITO DE AMÉRICA DEL SUR

“Iesus Christus”: El 7 de julio ha aparecido finalmente el tan anunciado Motu Proprio que concede a los sacerdotes la libertad de celebrar la Misa tradicional. ¿Cuáles son sus sentimientos frente a la publicación de este documento?

Padre Bouchacourt: Uno no puede dejar de alegrarse al ver que finalmente hoy en día la Misa tridentina recobra derechos de ciudadanía oficial en el seno de la Iglesia. Sin embargo, en sí este documento no era algo necesario. Como dice el Motu Propio con claridad, “esta liturgia jamás ha sido abrogada” (art. 1). Por eso, la Fraternidad San Pío X tuvo razón para continuar celebrando este rito contra viento y marea, empleando el Misal de 1962.

Ahora bien, como de hecho desde 1969 hasta la actualidad las autoridades eclesiásticas actuaron como si el rito de la misa tradicional hubiese sido abrogado, castigando con frecuencia a aquellos sacerdotes que querían celebrarla, nuestra congregación se congratula mucho de que esta libertad sea reconocida de manera oficial.

Es preciso agregar que el documento representa una victoria póstuma de Monseñor Lefebvre y de Monseñor de Castro Mayer, que fueron sancionados por la Iglesia en virtud de su fidelidad a este rito multisecular. Sin estos dos Obispos, la Misa de San Pío V habría ciertamente desaparecido de la faz de la tierra.

Con todo, hay que lamentar la restricción por la cual no se autoriza más que una sola Misa tridentina los domingos y días de fiesta en cada parroquia (art. 5, § 2).

Iesus Christus: ¿En el art. 2 no hay también una restricción para la celebración de la Misa los días del Triduo Sacro?

Padre Bouchacourt: No. En el rito tradicional, el jueves, viernes y sábado santos ningún sacerdote puede celebrar Misa en privado. Los sacerdotes que asisten a los oficios solemnes comulgan de manos del celebrante. En este sentido, el Motu Proprio no cambia la tradición litúrgica. Este documento no impide emplear el Misal de 1962 para las ceremonias del Triduo Sacro.

Iesus Christus: ¿Han habido casos en estos últimos meses en el Distrito de sacerdotes que se hayan acercado a la Fraternidad para aprender la Misa tradicional?

Padre Bouchacourt: Sí, sacerdotes de distintos lugares de América del Sur nos piden que les ayudemos a aprender a rezar la Misa tradicional. Se ponen en contacto con nosotros de manera oculta por temor a sus Obispos. Espero por eso que gracias a este Motu Propio puedan celebrarla sin temores y en completa libertad, como reclama el documento, reportándose así grandes gracias para ellos y para la Iglesia.

Iesus Christus: ¿Estos sacerdotes interesados tienen que venir a sus prioratos para aprender la Misa o se ha provisto de alguna otra manera?

Padre Bouchacourt: Es evidente que el contacto directo con ellos siempre será el medio más fácil de ayudarlos al respecto. Con todo, es claro también que eso es virtualmente imposible para la mayor parte de ellos a vista de las grandes distancias a recorrer y las exigencias del apostolado de cada uno de ellos. Por eso el Distrito de Francia de la Fraternidad tuvo la excelente idea de realizar un DVD para ayudar a estos sacerdotes a aprender la Misa, el cual ha sido editado en varias lenguas, entre ellas, en castellano y portugués. Nosotros lo ofrecemos a los sacerdotes y seminaristas de América del Sur a un precio moderado. A ese DVD le agregamos un CD con fotos y comentarios en audio sobre cada uno de los gestos que el sacerdote debe cumplir para celebrar bien la Misa. Pienso que será muy útil para todos nuestros compañeros sacerdotes interesados en la Misa tradicional.

Iesus Christus: En su carta a los sacerdotes y fieles, Monseñor Fellay manifestó su satisfacción por la concesión de la libertad de la Misa de San Pío V. ¿Cree que puede afirmarse con eso que la crisis que sacude a la Iglesia desde hace décadas está en tren de resolverse?

Padre Bouchacourt: Decía que esta decisión es un paso muy positivo. Hay que subrayar que no autoriza sólo el uso del misal tradicional sino también el Breviario y el Ritual de 1962, lo cual producirá un bien inmenso a las almas. Sin embargo, el camino a transitar para terminar la crisis que ha causado y sigue causando tantos desórdenes en la Iglesia desde hace cincuenta años es todavía largo. En efecto, como el Papa indica en su carta a los Obispos, nuestro combate tiene raíces más profundas. También están los principios doctrinales. Si la Misa recobra derechos de ciudadanía en la Iglesia será preciso también que la Tradición recupere también el mismo derecho de ciudadanía. La doctrina alimenta y sostiene la oración y la liturgia. En 1969 la Misa tridentina fue cambiada porque se la consideraba incompatible con la nueva teología conciliar. Será necesario que con la rehabilitación del rito tridentino también se vuelva a la doctrina que informa este rito. Lex orandi, lex credendi.

Iesus Christus: ¿Podría precisarnos un poco más la idea?

Padre Bouchacourt: ¡Claro! No hay que olvidar que mientras se desarrollaba el Concilio Vaticano II todos los obispos de rito latino que intervenían celebraba todavía el rito de San Pío V. La reforma que nosotros conocemos no se impuso sino en noviembre de 1969. Aquello no obstante, fueron esos mismos obispos quienes en su inmensa mayoría votaron los textos que envenenaron internamente a la Iglesia, tales como los de la libertad religiosa, la colegialidad y el ecumenismo. Será necesario que en el futuro próximo estos textos sean analizados a la luz de la enseñanza multisecular de la Iglesia. Hay que admitir que estos documentos y las reformas que los acompañaron introdujeron en la Iglesia una verdadera ruptura con lo que la Iglesia enseñaba desde hace dos mil años.

Iesus Christus: Con frecuencia se lee en los medios de comunicación que la Fraternidad San Pío X quiere el restablecimiento de la Misa en latín. ¡Con este Motu Propio eso se ha producido!

Padre Bouchacourt: En la reunión de Aparecida de mayo pasado, el Cardenal Castrillón Hoyos afirmó ante todos los Obispos de América Latina allí reunidos que el uso del Misal de 1962 era “una riqueza que se añade a aquella no menos preciosa de la liturgia actual”. Él querría que este Motu Propio sea la ocasión de reconciliar la Iglesia conciliar con la Tradición. En su perspectiva, los tiempos que vivimos no serían más que una continuación de la Tradición viva. ¡Y eso es un error!

Desde hace cincuenta años la Iglesia ha querido reconciliarse con el espíritu del mundo, pero eso es una “unión adúltera” que ha producido frutos bastardos. Monseñor Lefebvre lo denunció en su momento. La Iglesia no es del mundo. Cristo lo dijo a sus Apóstoles antes de la agonía en el Huerto de los Olivos. El mundo no ha dejado de combatir a Cristo y a la Iglesia a lo largo de toda la historia. Querer reconciliarlos entraña una trampa. El mundo debe convertirse a Cristo y no la Iglesia al mundo.

En el contexto de la misa nueva, los nuevos sacramentos, el nuevo catecismo, el nuevo Código de Derecho Canónico, hemos visto cómo se vacían las iglesias y los seminarios y cuánto proliferan las sectas. Según las estadísticas oficiales, en América Latina cada día entre 6000 y 8000 personas abandonan la Iglesia. ¡Es un drama! Esos son los frutos amargos que el Concilio y sus falsos principios, su doctrina revolucionaria y sus reformas han reportado.

La verdadera renovación de la Iglesia no pasa sólo por una restauración litúrgica sino también por una rehabilitación de la doctrina tradicional en su seno. La Fraternidad San Pío X, en el lugar que ocupa, está presta a prestar su apoyo en aras de esa restauración. Nuestro apego a la misa tradicional no es sentimental: es doctrinal. Esto es, se funda en la enseñanza de los Padres y de los Doctores de la Iglesia. En la de los Papas y de los Santos. La Iglesia no empezó a existir hace cincuenta años con el Vaticano II: tiene dos mil años de Tradición. Sus raíces son profundas y no pueden disimularse.

Iesus Christus: ¿No es un poco utópico pretender todo eso?

Padre Bouchacourt: El mundo siempre está apurado y busca resultados inmediatos. Dios trabaja desde la eternidad… Durante miles de años preparó al pueblo en cuyo seno iba a nacer el Verbo encarnado. De idéntica manera, después de salir de Egipto el pueblo de Israel estuvo divagando durante cuarenta años en los desiertos del Sinaí antes de entrar en la tierra prometida. Sólo los hijos de los que huyeron del faraón pudieron entrar. Los otros, incluso Moisés, murieron todos sin hacerlo. Quizás Dios tenga el mismo plan para poner fin a esta crisis que tiene visos de eternizarse. Quizás quiera que todos los han sido actores del último Concilio y sus reformas hayan salido deste mundo. Entonces se habrán calmado las pasiones y la reflexión necesaria podrá tener lugar. Hay que rezar para acelerar la llegada de esta instancia renovadora y hacer penitencia.

Iesus Christus: ¡Eso exige una gran dosis de paciencia! ¿Espera Ud. que en el futuro también se levante la excomunión que pesa sobre los cuatro Obispos consagrados por Monseñor Lefebvre y Monseñor de Castro Mayer?

Padre Bouchacourt: Nosotros nunca admitimos la legitimidad de estas “excomuniones”. Al consagrar obispos en 1988, Monseñor Lefebvre nunca quiso fundar una iglesia paralela como lo hicieron, por ejemplo, los obispos de la iglesia patriótica china en 1949, bajo circunstancias absolutamente diferentes. Nuestro fundador esperó hasta tener 83 años para realizarlas porque hasta ahí no había ningún Obispo que fuese a ordenar a sus seminaristas, administrar los sacramentos tradicionales y enseñar la doctrina perenne de la Iglesia.

Como él mismo lo dijo, fue un “operación supervivencia de la Tradición”. Y la historia le dio la razón. Por eso es cuestión de honor filial: queremos que nuestro fundador y los cuatro obispos consagrados para salvar el sacerdocio católico, la Misa y la Tradición sean limpiados de esta infame condenación que, es verdad, aunque es nula, sin embargo es esgrimida como arma por muchos Obispos para disuadir a los fieles de frecuentar nuestras capillas y prioratos. Sin esa medida nos será más difícil confiar en las buenas intenciones que Roma dice tener para con nosotros. Esperemos, pues, que esta medida siga la promulgación del Motu Propio. Entonces, como dice nuestro Superior General, puede haber espacio para “discusiones teológicas”.

Iesus Christus: ¿Guarda esperanzas de que un día se normalice la situación entre la Fraternidad y Roma?

Padre Bouchacourt: La esperanza católica, fundada en Dios y en su auxilio, es lo que resta cuando no ha lugar a la esperanza humana. Estoy animado de una gran esperanza porque la Iglesia Católica es divina por su origen y por la asistencia que Cristo, su fundados, le prometió hasta el fin de los tiempos.

Esta normalización, como dice su pregunta, requerirá de tiempo, y quizás de mucho. Pero no importa. La Fraternidad San Pío X no trabaja por ella sino por la Iglesia Católica. El día que la Tradición recobre sus derechos dejará de existir el “problema” de la Fraternidad. Ese día llegará, estoy convencido. Dios se ha reservado el “cuándo”…

Iesus Christus: Habiendo sido publicado el Motu Proprio, ¿de ahora en más qué?

Padre Bouchacourt: Invito a todos los lectores a que aprovechen esta luz de esperanza que nos da el Motu Propio para leer las encíclicas de los Papas anteriores al Vaticano II, tales como “Pascendi Dominici gregis” de San Pío X, escrita hace exactamente un siglo. En estos y otros documentos se encontrarán las respuestas a los errores que pululan en la Iglesia y los motivos fundados para volver a la Tradición, tal como pide la Fraternidad desde hace treinta y cinco años. Hay que fijar los ojos en Nuestra Señora de Fátima, de cuyas apariciones se festejan justamente también noventa años, y pedirle que sostenga los esfuerzos del Papa y le ayude a tomar resueltamente las decisiones necesarias y que nos conduzcan al triunfo de su Corazón Inmaculado.

Como bien dice Monseñor Fellay en la carta a los sacerdotes y a los fieles, la Cruzada del Rosario organizada por la Fraternidad San Pío X después del último Capítulo General pidiendo la liberalización de la Misa tradicional ha tocado manifiestamente el Corazón de la Virgen María y nos ha concedido este Motu Proprio. Revigoricemos nuestro ardor en rezar diariamente el rosario en aras de la completa restauración de la Tradición en la Iglesia. Me viene a la mente aquel pedido de la Virgen María en sus apariciones de Pontmain en Francia en 1870: “Rezad, hijos míos, mi Hijo no tarda en dejarse conmover”.



POPE'S PERSONAL SECRETARY DESCRIBES THE SURPRISES OF THE FIRST FIVE YEARS


Rome, Italy, Sep 27, 2010 / 04:53 am (CNA/EWTN News).- Pope Benedict XVI has "surprised all of us" in the first five years of his pontificate, according to his personal secretary. The Holy Father, he said, is full of the same "vitality" of his John Paul II as he fulfills his "sacred duty" of laying down "tracks" throughout the world that lead to faith.

Personal secretary to Pope Benedict XVI, Msgr. Georg Gänswein, received a Capri San Michele Award over the weekend for a book he released earlier this year that illustrates the travels of the Pope in his first five years.

L'Osservatore Romano printed his words under the title "The Pope of surprises."

Msgr. Gänswein first highlighted the beauty of unity in diversity of the different Popes, that "each responds with his own personality and with his own unrepeatable sensitivity" to the call to the See of Peter. Calling the phenomenon "a miracle of newness in continuity," he listed the names of several Popes from the last century, saying that none has been the same as another, yet "all have loved Christ passionately and faithfully served their Church."

But, the Pope's secretary continued, the "truly singular and edifying fact" of this pontificate is that Pope Benedict XVI is the "first devotee" to his predecessor, John Paul II. This, he said, "is an act of great humility, that astonishes and provokes moved admiration."

That the Holy Father reveres Venerable John Paul II in such a way is a "stupendous lesson in pastoral style," said the monsignor, that "whoever begins an ecclesial service ... must not erase the tracks of he who worked previously, but must put his own feet humbly in (his predecessor's) footsteps ..."

If this were always the case, he observed, much Christian heritage that is otherwise destroyed would be saved.

Taking stock, then, of the first five years of the Benedict XVI's pontificate, Msgr. Gänswein said that the Holy Father "has surprised all of us." As a man who "speaks of God," rather than a Pope of "grand images," he said, the Holy Father assumed the role of his predecessor with ease, interpreting it "in a new way and still equally full of vitality."

He has surprised also with his warmth and spontaneous and true simplicity, his courage in not being afraid to engage the difficult themes of today or enter debates, Msgr. Gänswein recalled. "He calls the insufficiencies and errors of the West by name, criticizes that violence that attempts to find a religious justification, while also combating relativism and hedonism and promoting the relationship of faith and reason and between religion and the renouncement of violence," said the monsignor.

Noting the Pope's goal of the "reevangelization" of Europe, he explained that at the base of the Holy Father's words is always the message that God loves man, proved in Jesus' death and resurrection.

All told, commented the monsignor, as the Pope walks the streets of the world and proclaiming God made flesh, he "does not put himself at the center, he doesn't announce himself but Jesus Christ, the only redeemer of the world."

His message is that "(w)hoever lives in peace with God, whoever lets himself be reconciled with Him, finds also peace with himself, with his neighbor and the creation that surrounds him. Faith helps (a person) to live, faith gives joy, faith is a great gift: this is the deepest conviction of Pope Benedict," concluded Msgr. Gänswein.

"For him," he said, "it is a sacred duty to leave tracks that lead to this gift."