Sunday, 3 October 2010

BENTO XVI E A SSPX: A RECONCILIAÇÃO?

Papa pede que bispos lefebvrianos reconheçam o Concílio Vaticano II

Postado por Edson do Carmo

Cidade do Vaticano, 28 jan (EFE).- O papa Bento XVI pediu hoje aos quatro bispos lefebvrianos aos quais revogou a excomunhão que "dêem os passos necessários" para alcançarem a plena unidade com a Igreja e reconheçam o Concílio Vaticano II.

O pontífice afirmou isto diante das pessoas que estavam presentes na Sala Paulo VI para a audiência pública das quartas-feiras, oportunidade na qual também pediu a eles "fidelidade e reconhecimento ao magistério e à autoridade do papa".

O papa Ratzinger explicou sua decisão de revogar a excomunhão aos quatro prelados ordenados em 1988 pelo francês Marcel Lefebvre sem o consentimento de João Paulo II porque, afirmou, a missão do sucessor do apóstolo Pedro é trabalhar pela unidade de todos os cristãos.

O papa disse que realizou "este gesto de paterna misericórdia" porque estes prelados lhe expressaram seus sofrimentos por sua situação.

"Desejo que meu gesto se una ao compromisso deles de dar os passos necessários para conseguir a plena comunhão com a Igreja e testemunhem assim a verdadeira fidelidade e o verdadeiro reconhecimento do magistério e da autoridade do papa e do Concílio Vaticano II", declarou Bento XVI.
No último dia 24 o papa revogou a excomunhão do suíço Bernard Fellay, do espanhol Alfonso de Galarreta, do francês Tissier de Mallerais e do britânico Richard Williamson. EFE


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Revogação de excomunhão a «lefebvristas», «início» no «final» de um caminho

Postado por Edson do Carmo

Afirma o cardeal Jean-Pierre Ricard, membro da Comissão Pontifícia «Ecclesia Dei»

BORDÉUS, terça-feira, 27 de janeiro de 2009 (ZENIT.org).- O levantamento da excomunhão imposta em 1988 aos 4 bispos ordenados ilegitimamente pelo arcebispo francês Marcel Lefebvre, divulgado pela Congregação para os Bispos em 24 de janeiro passado, «não é o final, mas o começo de um processo de diálogo», no qual ainda restam questões a serem esclarecidas.

Assim afirmou o cardeal Jean-Pierre Ricard, arcebispo de Bordéus e membro da Comissão Pontifícia «Ecclesia Dei», em uma declaração divulgada pela Conferência Episcopal Francesa, também em 24 de janeiro passado.

Segundo o purpurado, ainda falta regular duas questões fundamentais para que o cisma possa ser considerado terminado: por um lado, «a integração da estrutura jurídica da Fraternidade de São Pio X na Igreja», e por outro, «um acordo em questões dogmáticas e eclesiológicas».

Entre estes temas a debater, o cardeal Ricard se referiu à questão do Concílio Vaticano II como «texto magisterial de primeira importância. Isso é fundamental».

O cardeal Ricard aludiu a outras questões de tipo cultural e político: «As últimas declarações, inaceitáveis, de Dom Williamson negando o drama do extermínio dos judeus são um exemplo disso», afirmou.

«O caminho será longo, sem dúvida, e exigirá um melhor conhecimento e estima mútuos. Mas o levantamento da excomunhão permitirá percorrê-los juntos», acrescentou.

Esta excomunhão foi revogada, explica o cardeal Ricard, após vários pedidos neste sentido por parte de Dom Fellay, superior geral da Fraternidade São Pio X, «especialmente após uma carta dirigida ao cardeal Castrillón Hoyos, em 15 de dezembro passado, em nome dos 4 bispos afetados».

«Ele faria o mesmo, com a possibilidade de todo sacerdote de celebrar a Missa com o Missal de São Pio V, uma das duas condições prévias à abertura de um diálogo com Roma. Ele havia feito seus fiéis rezarem por esta intenção», acrescenta o purpurado.

O arcebispo de Bordéus explica também que Bento XVI «quis ir o mais longe possível com a mão estendida, como convite a uma reconciliação», desde sua missão de fazer o possível «por voltar a tecer os fios arrebentados da unidade eclesial».

«O Papa, teólogo e historiador de teologia, sabe o drama que um cisma representa na Igreja. Compreende a questão que com frequência surge na história dos cismas: realmente foram colocados todos os meios para evitá-los?», acrescenta.

Não se deve esquecer, conclui, «que o Papa conhece bem o caso, pois João Paulo II lhe encarregou de colocar-se em contato com Dom Lefebvre para tentar impedir que cometesse o ato irremediável das consagrações episcopais».

«O então cardeal Ratzinger ficou marcado pelo fracasso de sua missão», acrescentou.

O purpurado mostrou sua confiança em que «a dinâmica suscitada pela revogação da excomunhão ajude a colocar em andamento o diálogo querido pelo Papa», e pediu aos fiéis que «rezem pela unidade dos cristãos».

«Não esqueçamos que o caminho mais seguro para avançar na unidade dos discípulos de Cristo continua sendo a oração», conclui.


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Intervenção do cardeal Darío Castrillón Hoyos em Aparecida

Postado por Seminarista Allan Lopes

Intervenção do cardeal Darío Castrillón, presidente da Comissão Pontifícia «Ecclesia Dei», pronunciada nesta quarta-feira na V Conferência Geral do Episcopado Latino-Americano e do Caribe.




APARECIDA, quinta-feira, 17 de maio de 2007 (ZENIT.org).- Publicamos a intervenção do cardeal Darío Castrillón, presidente da Comissão Pontifícia «Ecclesia Dei», pronunciada nesta quarta-feira na V Conferência Geral do Episcopado Latino-Americano e do Caribe.
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Queridos e venerados irmãos:

Permito-me apresentar um breve relatório sobre a Pontifícia Comissão Ecclesia Dei e sobre o estado da realidade pastoral que o Santo Padre colocou sob sua competência.

Esta Comissão foi instituída pelo Servo de Deus João Paulo II em 1988, quando um grupo notável de sacerdotes, religiosos e fiéis que tinham manifestado sua desconformidade com a reforma litúrgica conciliar e se congregaram sob a liderança do Arcebispo francês Marcel Lefebvre, separaram-se deste porque não estiveram de acordo com a ação cismática da ordenação de Bispos sem o devido mandato pontifício. Eles, então, preferiram manter a plena união com a Igreja. O Santo Padre, mediante o Motu Proprio Ecclesia Dei Adflicta, confiou a esta Comissão o cuidado pastoral destes fiéis tradicionalistas.

Hoje a atividade da Comissão não se limita ao serviço daqueles fiéis que em tal oportunidade quiseram manter-se em plena comunhão com a Igreja, nem aos esforços encaminhados a pôr fim à dolorosa situação cismática e a obter a volta destes irmãos da fraternidade São Pio X à plena comunhão. Por vontade do Santo Padre, este Dicastério estende, além disso, seu serviço a satisfazer as justas aspirações de quantos por uma sensibilidade particular, sem ter tido vínculos com os dois grupos citados, desejam manter viva a liturgia latina anterior na celebração da Eucaristia e dos outros sacramentos.

Sem dúvida alguma, o empenho mais importante, que cabe a toda a Igreja, é a busca de pôr fim à ação cismática e reconstruir, sem ambigüidades a plena comunhão. O Santo Padre, que foi durante alguns anos membro desta Comissão, quer que ela se converta em um organismo da Santa Sé com a finalidade própria e distinta de conservar e manter o valor da liturgia latina tradicional. Mas se deve afirmar com toda claridade que não se trata de um voltar para atrás, de uma volta aos tempos anteriores à reforma de 1970. Trata-se pelo contrário de uma oferta generosa do Vigário de Cristo que, como expressão de sua vontade pastoral, quer pôr a disposição da Igreja todos os tesouros da liturgia latina que durante séculos nutriu a vida espiritual de tantas gerações de fiéis católicos. O Santo Padre quer conservar os imensos tesouros espirituais, culturais e estéticos ligados à liturgia antiga. A recuperação desta riqueza se une à não menos preciosa da liturgia atual da Igreja.

Por estas razões o Santo Padre tem a intenção de estender a toda a Igreja latina a possibilidade de celebrar a Santa Missa e os Sacramentos segundo os livros litúrgicos promulgados pelo Beato João XXIII em 1962. Por esta liturgia, que nunca foi abolida, e que , como dissemos, é considerada um tesouro, existe hoje um novo e renovado interesse e, também por esta razão o Santo Padre pensa que chegou o tempo de facilitar, como o quis a primeira Comissão Cardinalícia em 1986, o acesso a esta liturgia fazendo dela uma forma extraordinária do único rito Romano.

Há algumas boas experiências de comunidades de vida religiosa ou apostólica erigidas pela Santa Sé recentemente que celebram em paz e serenidade esta liturgia. Em torno delas se congregam assembléias de fiéis que freqüentam estas celebrações com alegria e gratidão. As criações mais recentes som o Instituto de São Felipe Neri em Berlim, que funciona como um Oratório e se fez presente também, com boa acolhida, na Diocese do Tréveris; o Instituto do Bom Pastor de Burdeos que reúne sacerdotes, seminaristas e fiéis, alguns saídos da Fraternidade São Pio X. Estão muito adiantados os trâmites para o reconhecimento de uma comunidade contemplativa, o Oásis de Jesus Sacerdote, de Barcelona.

Na América Latina, como sabemos muito bem, devemos agradecer ao Senhor pela volta de toda uma Diocese, a de Campos, antes lefevriana que agora, depois de cinco anos, apresenta frutos bons. Foi uma volta pacífica e os fiéis que se inscreveram na Administração Apostólica, estão contentes de poder viver em paz em suas comunidades paroquiais; mais ainda, em efeito algumas dioceses brasileiras fizeram contatos com a Administração Apostólica de Campos que colocou ao seu dispor sacerdotes para a atenção pastoral dos fiéis tradicionalistas em suas igrejas locais. O projeto do Santo Padre foi já parcialmente provado em Campos onde a coabitação pacífica das duas formas do único rito romano na Igreja é uma bela realidade. Temos a esperança de que tal modelo produza bons frutos, também em outros lugares da Igreja onde vivem juntos fiéis católicos com sensibilidades litúrgicas diversas. E esperamos, além disso, que tal modo de viver juntos atraia também àqueles tradicionalistas que ainda estão longe.

Os membros atuais da Comissão são os Sres. Cardeais Julián Herranz, Jean-Pierre Ricard, William Joseph Levada, Antonio Cañizares, e Franc Rodé. São consultores os Subsecretários de alguns Dicastérios.

Até agora estiveram sob a Ecclesia Dei várias comunidades dispersas pelo mundo. 300 sacerdotes, 79 religiosos, 300 religiosas, 200 seminaristas e várias centenas de milhares de fiéis. Curiosamente aumenta o interesse dos jovens na França, Estados Unidos, Brasil, Itália, Escandinávia, Austrália e China. No momento do retorno, de Campos voltaram 50 sacerdotes, uns cinqüenta seminaristas, 100 religiosas e 25.000 fiéis.

Hoje o grupo dos lefevrianos consta de 4 Bispos que foram ordenados por Dom Lefebvre, de 500 sacerdotes e 600.000 fiéis. Ao grupo se uniram igualmente vários monastérios contemplativos e alguns grupos religiosos masculinos e femininos, têm paróquias (chamam-nos priorados), seminários e associações. Estão presentes em 26 países.

Peçamos ao Senhor que este projeto do Santo Padre possa realizar-se logo para a unidade da Igreja.

[Texto em língua portuguesa distribuído pelo CELAM]



COLÉGIO JESUÍTA EM LISBOA: OS ABUSOS DOS ALUNOS

Os terríveis abusos no colégio S. João de Brito

Eu creio que a generalidade das pessoas que me lêem sabe que frequentei, durante 10 anos, o colégio S. João de Brito, dos Padres Jesuítas. O que ignoram por completo são os terríveis abusos que lá aconteceram, no meu tempo.

Passados tantos anos, não podendo guardar mais o segredo, sinto como imperioso o dever de denunciá-los.

No primeiro dia em que cheguei ao colégio, para frequentar o que então se chamava a primeira classe, desatei num berreiro, com tal fúria, que ninguém me conseguiu pôr dentro da sala de aula. Queria a minha mãe! Que me devolvessem a ela! Somente depois de um intervalo é que veio o Irmão Diniz, que apesar de ter levado várias caneladas e provavelmente algumas dentadas, lá conseguiu, acolitado por ajudantes, introduzir-me na sala de aula.

Este Irmão em paga dos seus longos anos de serviço tentando infundir alguma ordem na horda de bárbaros que nós éramos foi alcunhado de cágado, talvez em virtude do seu fácies ter uns longes do focinho desse bicho. Muitas vezes orientava a oração da manhã na Igreja e foi com ele que aprendemos a oração “Alma de Cristo, santificai-nos, etc.”. Mal podia então eu supor que essa oração voltaria muitos anos depois aos meus lábios, já sacerdotais, como uma das poucas consolações espirituais e revigorantes num período de aridez, de noite tenebrosa.

Nos dois primeiros anos do liceu (quinto e sexto actuais) para além de ter apanhado uma bebedeira monumental, ter vomitado durante a leccionação de uma disciplina, entretinha-me em provocar os professores, quase todos Padres. Quantas vezes o bom P. Ferreira da Silva[1] teve de correr atrás de mim à roda da sala de aulas porque eu fugia aos correctivos que me queria dar. Acabava expulso, mas isso de nada adiantava porque me entretinha a escancarar a porta fazendo caretas que punham a turma a rir ou em polvorosa.

O santo P. Pacheco, homem de uma benignidade extraordinária, foi ao longo dos anos submetido às patifarias e ao ridículo de gerações sucessivas de alunos. Como a sua bondade era lendária todos dela se aproveitavam. Uma das centenas de partidas que ficou mais famosa foi a de lhe colocarem “bombinhas de mau cheiro” na cadeira onde se sentava para leccionar. A atrapalhação tamanha em que ficou, chegando a pensar que teria tido uma descarga intestinal sem se dar conta, o seu nervosismo convulsivo, a vergonha estampada na cara vermelha como uma malagueta, tudo isso era para os alunos um gáudio imenso. Este grande varão, distraído como um Einstein, nas aulas práticas de físico-química era capaz de ao advertir-nos para a possibilidade de apanharmos um choque, recomendar-nos para não colocar o dedo onde ele o punha!, apanhando o tal choque eléctrico a que nos queria poupar.

Fazia-lhe a maior das impressões ouvir o tilintar metálico de objectos caídos no chão. Pois sabendo nós disso fizemos trocar o dinheiro que tínhamos em 50 moedas (que naquele tempo tilintavam mesmo) que foram sendo lançadas durante toda uma aula.

Pior do que isso foi o meu aproveitamento da confissão e da direcção espiritual para faltar às aulas. Ia para o confessionário ou ao gabinete de um Padre e colocava-lhe dúvidas sucessivas. Lembra-me perfeitamente de passar assim conversando hora e meia, duas horas, enfim o tempo que queria. O Sacerdote que então me acompanhava era de uma seriedade e preocupação para comigo verdadeiramente notáveis. Quando não sabia como me responder procurava consultar os livros de teologia e se encontrava a resposta era capaz de me chamar, interrompendo uma aula, para me esclarecer. Mas eu sonso e hipócrita logo colocava nova dificuldade, outra dúvida, enfim aquilo que fosse necessário para manter o jogo. Soube mais tarde que ele veio a abandonar o sacerdócio. Não tenho a presunção de pensar que foram as minhas dúvidas ou questões que o levaram a dar tal passo, mas não posso deixar de pôr a hipótese da minha canalhice ter contribuído para isso.

Quando íamos a retiro - só ia quem queria -, na casa de exercícios de Santo Inácio, no Rodízio, Praia Grande, aproveitámos mais que uma vez para disparatar. Pelos 15 anos de idade roubei uma garrafa de champanhe lá em casa e levei-a escondida para um desses encontros de silêncio. O resultado, como é claro, não podia ser bom. Para além dos excessos do álcool, nesse retiro roubaram os fusíveis todos da casa e partiram o vidro de um automóvel de um infeliz que lá estava a descansar.

Por que é que o excelente P. Filipe Ribeiro teve a infelicidade de, numa manifesta brincadeira, diante de meus pais, me ter dito que nunca mais me falava? Porquê logo a mim? É que por causa disso durante três anos não só me recusei a dirigir-lhe a palavra como não respondia sequer às que ele me dirigia. Vim depois a saber que aquela minha recusa teria levantado suspeitas sobre o bom P. Filipe. Quanto terá ele sofrido à conta disso? E nem sequer lhe posso pedir perdão, pois já morreu.

Por que é que o famoso e profundo pregador Jesuíta, P. Ramon Cué, autor daquele famosíssimo “Mi Cristo Roto”, me teve de aturar quando assomando à varanda do seu quarto para meditar deu comigo gesticulando, em cima do telhado fronteiro, descalço mostrando-lhe as peúgas rotas no calcanhar, improvisando uma “pregação” cretina sobre as mesmas?

Como esquecer a vingança que exerci no fim de um ano lectivo, no último dia de aulas, despedaçando um lavatório, escaqueirando uma retrete e pintando uma parede com o arremesso de uma garrafa cheia de tintas misturadas que nela deixou uma nódoa durante muitos anos? Vingança, sim, sobre aquele colégio que para além de me ter lá a estudar de graça durante muitos anos tinha ainda a veleidade de me dar uma boa preparação para garantir o meu futuro!

Estas são algumas das coisas que se podem contar,rque há outras que é melhor nem lembrar. Olhando para trás e tomando consciência das imbecilidades sádicas, contínuas e sistemáticas, perpetradas contra os Padres e Irmãos não posso deixar de confessar que fui sempre um abusador terrível. E de admirar-me como é que nunca nenhum deles perdeu a paciência a ponto de me dar uma tareia. Como dizia uma tia minha, o que eu precisava era de uma sova que me “rachasse de alto a baixo”.

Benditos Padres da Companhia de Jesus que me aturaram a mim e a muitos outros com um enorme espírito de serviço e de abnegação, mostrando uma paciência e uma humildade raras.

Mais tenho de dizer que nunca por nunca, mas mesmo nunca, ter sentido, visto ou sequer ouvido falar de qualquer abuso ou indício ou suspeita de cariz sexual. E, por isso, nunca me passou pela cabeça que um Sacerdote fosse capaz de tais abusos.

Já não posso dizer o mesmo de um outro colégio que frequentei durante um ano onde entre os alunos se falava de atitudes impróprias de um professor, que de resto não era Padre.

Os “dignitários” Jesuítas durante séculos serviram voluntariamente de capacho a muita gente, sendo espezinhados pelo muito bem que faziam.

 
Nuno Serras Pereira
05. 04. 2010

[1] Havia vários irmãos Jesuítas. Este era o que fabricava carrinhos que funcionavam com motores de mota e nos serviam de divertimento nos intervalos



BARCELONA: LA SAGRADA FAMILIA VA A SER CONSAGRADA POR EL PAPA

THE POPE TO VISIT SPAIN


A view of La Sagrada Familia in Barcelona (Chris Ison/PA Archive)
Details of Pope’s visit to Spain are unveiled

Benedict XVI will consecrate Antoni Gaudí’s La Sagrada Familia in Barcelona and visit Santiago de Compostela during his November trip to Spain.

The Pope is also scheduled to meet Spanish bishops, the king and queen of Spain, and the prince and princess of Asturias during the two-day visit.

He will visit the northern Spanish city of Santiago de Compostela, which became an important pilgrim destination in the Middle Ages. Tradition holds that the remains of the Apostle St James the Greater are buried there.

The Pope’s visit coincides with the Santiago de Compostela Holy Year, which occurs every time St James’s feast day, July 25, falls on a Sunday.

In Barcelona, he will preside over the consecration of La Sagrada Familia, the unfinished masterpiece by Catalan architect Antoni Gaudí. Construction of the church began in 1882 and it is expected to be completed by 2025.

Here is the schedule for the Pope’s trip as released by the Vatican. Times listed are local.

Saturday, November 6

8:30am Departure from Rome’s Leonardo da Vinci International Airport.

11:30am Arrival at Santiago de Compostela International Airport. Welcoming ceremony. Speech by the Pope. Private meeting with the prince and princess of Asturias at the airport.

1pm Visit to the cathedral of Santiago de Compostela. Greeting by the Pope.

1:45pm Lunch with Spanish cardinals and members of the executive committee of the Spanish bishops’ conference at the archbishop’s residence in Santiago de Compostela.

4:30pm Mass in Obradoiro Square in front of the city cathedral. Homily by the Pope.

7:15pm Departure by plane from Santiago de Compostela International Airport to Barcelona.

Sunday, November 7

9:30am Private meeting with the king and queen of Spain inside La Sagrada Familia church in Barcelona.

10am Mass to consecrate the church and altar of La Sagrada Familia. Homily by the Pope. Recitation of the Angelus in the square in front of the church and brief remarks by the Pope.

1pm Lunch with Spanish cardinals and bishops at the archbishop’s residence in Barcelona.

4:30pm Departure from archbishop’s residence.

5:15 pm Visit to a church-run educational, social and medical centre, “Obra Benefico-Social Nen Deu,” in Barcelona. Greeting by the Pope.

6:30pm Farewell ceremony at Barcelona Airport. Speech by the pope.

7:15pm Departure for Rome.

8:55pm Arrival at Rome Ciampino Airport.

By Carol Glatz on Sunday, 26 September 2010</div>

http://www.catholicherald.co.uk/news/2010/09/26/details-of-popes-visit-to-spain-are-unveiled/

THE TRANSALPINE REDEMPTORISTS ABOUT TO ENTER IN FULL COMMUNION WITH THE CHURCH


The Transalpine Redemptorists pictured with Bishop Peter Moran of Aberdeen (Photo: Brother Martin)

‘When we left, the stones came from behind’

Mark Greaves visits traditionalists in Orkney who are about to enter into full communion with Rome after decades of estrangement

Pope Benedict XVI’s 2007 Motu Proprio, Summorum Pontificum, was an attempt to end decades of division over liturgy: to bring the Society of St Pius X (SSPX), and all the groups affiliated with it, back into the Church. The older Latin Mass, the Pope said, had never been outlawed; it was, in fact, the “same rite” as the newer Mass, the Novus Ordo. The Church must make “every effort” to achieve unity, he said, adding: “Let us generously open our hearts and make room for everything that the faith itself allows.”

Negotiations with the SSPX have indeed begun, yet so far no traditionalist group has taken up the Pope’s call – except, that is, for one small community based on a tiny, windswept island in Orkney.

The community, known as the Transalpine Redemptorists, have paid a heavy price for their decision. Four brothers and two priests have left, and about 1,000 supporters in Britain have broken off contact with them – only one or two families are still in touch.

They have not been ecstatically welcomed, either. It is more than two years since they first approached Rome, yet they are still waiting for their bishop, Bishop Peter Moran of Aberdeen, to grant them legal status within the Church.

Fr Michael Mary, who founded the community in 1988, is a kind man but no softie. Later, when he gives me a rosary as a present, he says “don’t blub”. He is a New Zealander: he left in 1987 to join Archbishop Marcel Lefebvre at his Econe seminary in Switzerland.

When I arrive at their island, Papa Stronsay, the waters are calm. A seal is bobbing its head by the shore. I sit down with Fr Michael Mary in the monastery guestroom – he tells me it was once a herring shed, where women used to gut fresh herring. Next door is the chapel, where office is now sung in Latin for several hours a day.

When Summorum Pontificum came out, he says, he was back in New Zealand. He read it first on the Rorate Caeli website – the “BBC of tradition”. Later he printed a copy for another priest, Fr Anthony Mary.
They had no thoughts, at that time, of becoming reconciled with Rome. It was only months later, at an SSPX conference, that doubts about their status began to creep in.

It started when Bishop Bernard Fellay, head of the SSPX, mentioned that he would ask Rome to give the SSPX jurisdiction for marriages. Currently, their marriages could be automatically annulled by the Church if the couple wanted a divorce; that, clearly, was a problem. The remark made Fr Michael Mary wonder, though: if the SSPX has “supplied jurisdiction”, as it has always claimed, why does it need to ask Rome? (Bishop Fellay later claimed that he did not make this remark.)

Several weeks later, on New Year’s Eve, 2007, Fr Michael Mary went to bed early. As he was going to sleep, he was struck by a very strong feeling. It was, he says, a “complete turnaround”. He got out of bed and wrote these words on an envelope: “I, Fr Michael Mary, believe tonight that Pope Benedict XVI is the true Pope of the Catholic Church, and that I must now do everything possible to live in union with him.”

Fr Michael Mary rustles his rosary beads loudly as he talks. Occasionally, when trying to remember something, he takes off his glasses and holds them in the air, his eyes directed at the ceiling.
He says he was eager, then, to resolve the question of jurisdiction. It boils down to whether the SSPX founder, Archbishop Marcel Lefebvre, was right to claim “a state of necessity” that meant he could ordain bishops without permission from the Pope.

First, he contacted French Dominicans. These, he says, were the experts: they had huge libraries and produced dense periodicals. But when he asked them about jurisdiction, expecting them to have a treatise on it, they said they had nothing of the sort. He mimics their response to his question: a very knowing, drawn out, “Ah, bon…” They told him that to ask that question would be “the revolution” in his community.

After that he got in touch with Fr Josef Bisig, founder of the Priestly Fraternity of St Peter (FSSP), who broke from the SSPX in 1988. Fr Bisig said he would email over the FSSP study, and wrote: “Excuse me for saying my personal opinion, but I think you probably are schismatic.”

Reading the FSSP document, says Fr Michael Mary, was depressing. “I thought, ‘this is bad news’. We are actually in a difficult situation.”

He printed off the study for each member of the community, and suggested they read it three times, letting it filter through. They reached the conclusion that they should seek communion with Rome “at all costs”. In March 2008, they had a vote. Each member put a bead in a voting box: a white bead for “yes”, a black bead for “no”. All the beads were white.

Without Summorum Pontificum, says Fr Michael Mary, they “would not have dreamed” of becoming reconciled with Rome. They were struck by the graciousness, and courage, of the Pope, and by his admission that the old Mass had never been outlawed. “Because nearly everybody would tell you it had,” he says.

At first they kept their vote a secret. After all, they did not know who to tell. Their contact with the mainstream Catholic Church had, for 20 years, been “zero or negative”.

On the advice of Fr Bisig, they arranged a meeting with Fr José Monteiro Guimarães, a Redemptorist official in the Congregation for Clergy (he is now Bishop of Garanhuns in Brazil). They travelled to Rome, staying in a hotel. It was, he says, very daunting. “We had the feeling that we should go back, that we had made a big mistake. We were completely out of our camp.”

In the months that followed they met officials at Ecclesia Dei, the body set up to negotiate with the SSPX. They met its prefect, Cardinal Dario Castrillon Hoyos. Their priestly suspensions were lifted. Later they wrote a constitution, lifting parts of old Redemptorist constitutions from 1921 and 1936. That has been approved. All that is needed now is for Bishop Moran, their local bishop, to issue a “decree of erection” that will put them in canonical good order. (Last Friday Bishop Moran issued a statement which said he was waiting for guidance from the Congregation for Religious, to whom the matter has now been passed.)

The process, though, has not been smooth. Some in the community have family who are in the SSPX. Four Brothers left, two without saying a word to Fr Michael Mary. One priest, based on the next-door island of Stronsay, split off immediately, taking most of the parish with him. Another, Fr Clement, left more recently, for a traditionalist parish in Melbourne. “Nobody expected it to take this long,” says Fr Michael Mary.

Subscriptions to their monthly newspaper dropped by half, from 4,000 to fewer than 2,000. They received hate mail from people they thought were friends. They had to withdraw seminarians from an SSPX seminary in Australia after the rector told them they would never be ordained unless they defied Fr Michael Mary and started their own breakaway group. Fr Michael Mary is hurt by all of this. “When you leave the ghetto, the stones don’t come from the front, they come from behind you. If they can get you in the back with a good boulder – that’s how it felt.”

Despite all these hardships, the community has a joyful feel to it. At recreation there are roars of laughter. One brother, who wears Doc Martens along with his habit, has an apron that says: “Danger: Men Cooking.”

They are also very young – in their 20s and 30s, mainly. Two brothers are about to be ordained as priests; four more are seminarians. In total there are 15 in the community.

It is not an easy life here: in winter there are only six hours of sunlight, and the winds are ferocious — sometimes up to 120mph. “If you are small and frail,” says one brother, “you stay inside.”

Brother Jean-Marie, 32, and Brother Yousef-Marie, 35, are both from warmer climes. “When you first come here,” says Brother Jean-Marie, from India, “you feel like there’s ice on your face.”

Brother Jean-Marie was a student when he felt called to the religious life, but the orders he knew did not really impress him. He then came across a small leaflet about the Transalpine Redemptorists. “People were actually wearing their habits, they were not ashamed of it. I thought, this is something I feel inspired to give my life to.”

It attracted him partly because it offered what he describes as a masculine kind of Christianity. “You’re not just sitting on your thumbs. You’re mixing cement, slaughtering cows, handling boats and ropes. In monastic history, monks always did work, they built the monastery themselves. They didn’t have people to do it for them.”

Brother Jean-Marie and Brother Yousef-Marie, from Sydney, have an intensity about them. They have both just finished their studies and, once the community is canonically erected, they can be ordained. Right now they are in limbo. “It is not a pleasant feeling,” says Brother Jean-Marie. “But ultimately God is in charge.”

By Mark Greaves on Friday, 1 October 2010


Saturday, 2 October 2010

FRANCO ZEFIRELLI

Franco Zeffirelli (born 1923) is best know for his extravagantly staged operas and films that bring the classics to the masses. His interests also span into the political arena. He was elected to the Italian senate in 1994 and 1996 representing Catania, Sicily.
Franco Zeffirelli has proven himself as a talented director of operas, plays and feature films. He has found the most success in the opera house. Though critics haven't always been in favor of his flamboyant staging, his audiences have been bedazzled by it. In fact, his elaborate set designs have often been thought to upstage the music. Zeffirelli has also brought classics such as Romeo and Juliet (1968), Hamlet (1990) and Jane Eyre (1996) to the silver screen so that the average movie-goer can understand them. While some claim that he oversimplifies the classics, Zeffirelli feels that he popularizes them instead. Even in the world of politics, Zeffirelli has looked out for the common people. William Murray in Los Angeles Magazine, noted that Zeffirelli has "secured jobs, money and other help" for his constituents in Catania, "one of the poorest, most Mafia-ridden cities in Sicily."

A Boy with No Name



Zeffirelli was born on February 12, 1923 in the outskirts of Florence, Italy. He was the result of an affair between Alaide Garosi, a fashion designer, and Ottorino Corsi, a wool and silk dealer. Since both were married, Alaide was unable to use her surname or Corsi's for her child. She came up with "Zeffiretti" which are the "little breezes" mentioned in Mozart's Cosi fan tutte of which she was quite fond. However, it was misspelled in the register and became Zeffirelli. Alaide placed her newborn with a peasant family for two years before bringing him to live with her after the death of her husband. Unfortunately, she succumbed to tuberculosis and a six-year-old Zeffirelli was sent to live with his father's cousin, Lide, whom he called "Aunt Lide."

As a child, Zeffirelli's earliest experiences of theater were the traveling actors who visited the peasant village where he spent his summers. He also enjoyed building toy theaters and scenery for his puppets. The first opera he saw was Die Walkre which he didn't understand. The music and scenery, though, captivated the young boy. Another early influence was the Catholic Club at his school. The club performed religious and historical plays at various churches. He also went to see movies quite often and knew who all the stars were and the gossip about them.

The War Years

Mussolini marched on Rome the year before Zeffirelli was born and Fascism was all around him. During World War II, Zeffirelli began studying architecture at the University of Florence. By the time most of his friends had been conscripted, he chose to join the partisans in the hills of Italy. After escaping the Italian Fascists and reaching the Allied lines, he ended up as a guide and interpreter for the First Battalion of the Scots Guards. It was with the Scots that his interest in theater was renewed. He helped organize a theatric performance with soldiers in drag. By the time he returned to Florence, Zeffirelli was a different person. He went to live with his father and after seeing Laurence Olivier's Henry V he decided to pursue a career in theater.

Count Luchino Visconti

The biggest break of Zeffirelli's career was his acquaintance with Count Luchino Visconti. According to Andrea Lee in The New Yorker, meeting Visconti "was the opening of the crucial collaboration of Zeffirelli's life, an artistic and sentimental relationship that would be equaled in intensity only by his passionate friendship with Maria Callas. It also marked an immense step up in the world." He met Visconti while working as a scene-painter and from there his career took off. He spent nearly 9 years with Visconti and worked for his Morelli-Stoppa theatrical company. Lee further noted that "[i]n Visconti, who divided his talents between cinema, opera, and theatre, Zeffirelli had an example of the restless eclecticism that in time became his own trademark." He also adopted Visconti's penchant for detailed research and hands-on demonstrations of how he wanted a scene acted out.

On Stage and Screen

Zeffirelli's career took off in the 1950s as a scene designer for Italian productions of A Streetcar Named Desire and Troilus and Cressida. From 1958 on, Zeffirelli has demonstrated the flexibility of going from opera to theater to film and back again all over the world. In one decade, he brought out: Lucia di Lammermoor (1959) with Joan Sutherland; Romeo and Juliet (1960) at the Old Vic; Othello (1961) with John Gielgud at Stratford; Tosca (1964) at Covent Garden; Norma (1964) at the Paris Opera; Taming of the Shrew (1967) with Richard Burton and Elizabeth Taylor; and a film version of Romeo and Juliet (1968).

"Opera a la Zeffirelli is the greatest show on earth," claims Murray. His sets tend to be very large in scale and he often has literally crowds of performers on stage at once. He's even been known to use numerous live animals. Bernard Holland in the New York Times had this to say about Zeffirelli's productions at the Metropolitan Opera, "The Met-with its huge stage, its magnificent stage equipment and crew, and its pocket of wealthy patrons hungry to gild the status quo-has become for him an irresistible playground and a marriage made in heaven." With regard to a performance of Puccini's Turandot, Holland commented that "[s]omewhere in the house that night an opera, and a rich and stageworthy one at that, was going on. It really didn't matter, though. All the glitter and grandiosity descending over it made certain that music wouldn't get in the way of an evening's entertainment."

Zeffirelli's name is linked most often with the operas, La Traviata, Cavalleria Rusticana, and I Pagliacci. His 1958 staging of La Traviata in Dallas, Texas with Maria Callas as Violetta marked Zeffirelli as an up-and-coming international director. Often when Zeffirelli has been asked to direct an opera that he has done before, he will make changes to the time period or the setting. With I Pagliacci, he changed the time from 1870 to 1938 in one production and the setting from Calabria to the outskirts of a city like Naples in another. His fondness for opera can be seen in his carefully dictated quote to Murray that, "opera is a river that carries you forward."

Zeffirelli's films have not enjoyed as much critical success as his operas, yet they still appeal to the audiences. His 1977 five-part television miniseries Jesus of Nazareth shows the kind of ambitious undertaking Zeffirelli can achieve. This modern classic is broadcast in Italy and around the world every Easter. His film about St. Francis, Brother Sun and Sister Moon, was disliked by the critics but has seen cult-like popularity in the Philippines and Brazil due to its religious content.

In an interview with John Tibbetts in Literature Film Quarterly, Zeffirelli shed some light on perhaps another reason for the lack of critical acclaim received by his films when he said, "I think culture-especially opera and Shakespeare-must be available to as many people as possible. It irritates me that some people want art to be as 'difficult' as possible, an elitest [sic] kind of thing. I want to give these things back to the people." This can clearly be seen in his treatment of the films he has based on English classic literature such as Shakespeare's Taming of the Shrew, Romeo and Juliet, and Hamlet.

Zeffirelli's practice of researching the subject to the smallest detail has helped bring these films to the general audience. In Romeo and Juliet, he used two very young performers in the lead roles who more closely matched the age of Shakespeare's characters. When criticized about the ages of Glenn Close and Mel Gibson as being unrealistic for a mother and son in Hamlet, Zeffirelli responded that it was common at that time for girls to marry at 13 and start having children. He has also done a film version of Charlotte Bronte's Jane Eyre. The book had been a favorite of his since he was ten years old and Mary O'Neal introduced him to it while tutoring him in English. Ian Blair reported in The Standard-Times that Zeffirelli said his biggest challenge with the film was "not to impose the eye of an Italian on it."

The Senator

Zeffirelli has been an outspoken rightist for some 40 years. He ran for parliament in Florence in 1983 and lost. He had run as a favor for the Christian Democratic Party which feared the Communist Party might make some gains. Zeffirelli also had an ulterior motive for running. In his autobiography, Zeffirelli: The Autobiography of Franco Zeffirelli, he admits, "I genuinely thought I could use the post to realize a long-standing dream: to use my cultural connections and make Florence the European capital for the performing arts … [and] access to political power was essential for anyone trying to bring this about."

In 1994, Zeffirelli ran for a seat in the Italian senate representing the city of Catania in Sicily. With 63 percent of the vote, he was elected as a candidate for the rightist party, Forza Italia. He ran for re-election and won again in 1996. With regard to his activities as a senator, he told Lee that "he sensibly assigns others to cover areas he is unfamiliar with, and tries to take charge of things with which he has direct experience-culture, historic preservation, education, and the environment, including, in particular, animal rights."

Zeffirelli's political views tend to be on the conservative side. Even though he has not been known to attend mass regularly, he is a staunch supporter of the Vatican. Perhaps the only area in which the Pope and Zeffirelli don't agree is artistic preference. In a Vatican list of 45 films deemed to have worthy religious content, none of Zeffirelli's films are mentioned. Belinda Luscombe reported in Time that Zeffirelli felt his films "have brought about many more conversions then all those cited."

Future Plans

Even in his seventies, Zeffirelli is always on the lookout for a new endeavor, be it film or opera. "The more you work, the more you accumulate energy," he told Marion Hart in Entertainment Weekly. He has written a script for a film version of Madame Butterfly and is looking to cast Cher in the leading role of the film Tea with Mussolini which is based on a chapter from his autobiography. With regard to his future, Blair quoted Zeffirelli as saying, "I feel like an airport with all these projects circling around waiting to land. Some get lost in space, others land safely."

Further Reading

Zeffirelli, Franco, Zeffirelli: The Autobiography of Franco Zeffirelli, Weidenfeld & Nicolson, 1986.

Entertainment Weekly, April, 26, 1996.

Hartford Courant, February 1, 1998.

Literature Film Quarterly, April-June, 1994.

Los Angeles Magazine, September 1996.

New Perspectives Quarterly, Summer 1994.

New York Times, October 5, 1997.

New Yorker, April 22, 1996.

Time, March 25, 1996.

Victoria, June 1996.

Blair, Ian, "Zeffirelli's 'Eyre' love affair," The Standard Times, (April 7, 1996) http://www.s-t.com (March 21, 1998).

"Franco Zeffirelli," http://www.unitel.classicalmusic.com/ (March 15, 1998).

Zeffirelli-Cosi, Franco (fräng'kō zāf-fērĕl'lē-kô'sē), 1923-, Italian opera, stage, and film director and designer, b. Florence. Zeffirelli had his first successes as assistant to the director Luchino Visconti in the films Troilus and Cressida and The Three Sisters. His first opera production was La Cenerentola for Milan's La Scala, after which he became known chiefly for his opulent opera productions. He has mounted productions of Falstaff (1964, revival 2002) and Antony and Cleopatra (1966), among others, for the Metropolitan Opera Company. Zeffirelli's films include The Taming of the Shrew (1966), Romeo and Juliet (1968), Brother Sun, Sister Moon (1973), The Champ (1979), Endless Love (1981), La Traviata (1983), Hamlet (1990), Jane Eyre (1996), and Tea with Mussolini (1999).
Bibliography

See his autobiography (1986).

Director: Franco Zeffirelli
Born: Feb 12, 1923 in Florence, Italy
Occupation: Director, Writer
Active: '60s-2000s
Major Genres: Music, Theater
Career Highlights: La Traviata, Romeo and Juliet, Otello
First Major Screen Credit: La Terra Trema (1948)

Biography

Italian director Franco Zeffirelli started out as an actor in the stage productions of Luchino Visconti, then worked as an assistant on several Visconti-directed films. After World War II, Zeffirelli launched a career designing, costuming, and directing operas, a field of entertainment to which he'd return periodically throughout his life and which led to his first directorial credit, the Swiss-produced filmization La Boheme (1965). Zeffirelli's reputation in the 1960s rested on his boisterous, non-traditional movie versions of Shakespeare. He directed Richard Burton and Elizabeth Taylor in a lusty adaptation of Taming of the Shrew (1967), then became an icon for the Youth Movement by casting 17-year-old Leonard Whiting and 15-year-old Olivia Hussey in Romeo and Juliet (1968). Zeffirelli's eye for visual richness served him well in the opulent Brother Sun/Sister Moon (1973), a romanticized account of Francis of Assisi. Some of Zeffirelli's later American films were unworthy of his talents, though he made the most of the emotional possibilities of The Champ (1979) and actually helped Brooke Shields pass as an actress in the otherwise lachrymose Endless Love (1981). The director found himself in the center of a controversy upon finishing the expensive Euro-American TV miniseries Jesus of Nazareth; certain religious activists, upset that the ads promised a "human" look at Jesus, forced several sponsors to withdraw their advertising from the telecast. (The "scandal" proved groundless, since Zeffirelli's Jesus was one of the most reverently accurate ever seen in films.) Zeffirelli has been represented by his televised stagings of operas, many of which have shown up on American public television. And in 1990, Franco Zeffirelli returned to Shakespeare for an all-star film version of Hamlet, wherein the "surprise" was not so much Mel Gibson's superb rendition of the title role as the fact that this was the first movie Hamlet that looked like it was actually taking place in 12th century Denmark.

Filmography: Franco Zeffirelli

Maria Callas: Life and Art

Maria Callas: La Divina - A Portrait

Callas: A Documentary Plus Bonus

Tea With Mussolini

Jane Eyre

Hamlet

Otello

Cavalleria Rusticana (Teatro alla Scala)

Tosca (The Metropolitan Opera)

I Pagliacci

Turandot (Arena Di Verona)

La Bohème (Metropolitan Opera)

La Traviata

Endless Love

The Champ

La Bohème (Teatro alla Scala)

Jesus of Nazareth

Brother Sun, Sister Moon

Romeo and Juliet

The Taming of the Shrew


Member of the Italian Senate
In office
21 April 1994 – 29 May 2001
Constituency Catania

--------------------------------------------------------------------------------

Born 12 February 1923 (1923-02-12) (age 87)
Florence, Tuscany, Italy
Political party Forza Italia
Residence Rome
Alma mater University of Florence
Profession Film Director
Opera Director
Politician
Religion Roman Catholic
Military service
Service/branch British Army
Years of service 1942–1945
Unit 24th Guards Brigade
Battles/wars World War II

Franco Zeffirelli, KBE (Hon),[1] (born 12 February 1923) is an Italian film director and producer of films and television and opera director and designer. He has also been a politician (The People of Freedom).

He is known for his film version of Romeo and Juliet (1968), for which he was nominated for an Academy Award. His television mini-series Jesus of Nazareth (1977) also won acclaim and is still shown on Easter weekend in many countries. Zeffirelli has been a member of the Italian Senate since 1994, representing the Forza Italia party (which later became The People of Freedom).

Contents [hide]
1 Life
2 Career
2.1 Film
2.2 Opera
3 Knighthood
4 Personal life
5 Selected filmography
6 References
7 External links

Life

Zeffirelli was born in Florence as Gianfranco Corsi, the illegitimate son of a mercer, Ottorino Corsi, and his mistress, Adelaide Garosi, who was a dressmaker. When he was six years old his mother died and he subsequently grew up under the auspices of the British expatriate community and was particularly involved with the so-called Scorpioni, who inspired his semi-autobiographical 1999 film Tea With Mussolini.

He graduated from the Accademia di Belle Arti Firenze in 1941 and, following his father's advice, entered the University of Florence to study art and architecture.[2] After World War II broke out, he fought as a partisan, before he met up with the British soldiers of the 1st Scots Guards and became their interpreter. After the war, he re-entered the University of Florence to continue his studies, but when he saw Henry V in 1945, he directed his attention toward theatre instead.

While working for a scenic painter in Florence, he was introduced to and hired by Luchino Visconti, who made him the assistant director for the film La Terra trema, which was released in 1948. Zeffirelli's later work was deeply impacted by Visconti's methods.[3] He also worked with directors such as Vittorio De Sica and Roberto Rossellini. In the 1960s he made his name designing and directing his own plays in London and New York, and soon transferred his ideas to cinema. He was also a model.

Career

Film

Zeffirelli's first film as director was a version of The Taming of the Shrew with Elizabeth Taylor and Richard Burton. His major breakthrough came the year after when he presented two teenagers as Romeo and Juliet, the perfect venue for 1968. The movie is still immensely popular (witness countless groups on the internet discussing the actors and the film in general), and was for many years the standard adaptation of the play shown to students. This movie also made Zeffirelli a household name - although no other subsequent work in his name has come close to the impact made by Romeo and Juliet.

After two successful film adaptations of Shakespeare, Zeffirelli went on to religious themes, first with a film about the life of St. Francis of Assisi entitled Brother Sun, Sister Moon to an extended television mini-series about Jesus with an all-star cast entitled Jesus of Nazareth. The latter was a major success and is frequently shown on TV.

He moved on to contemporary themes with a remake of the boxing picture The Champ (1979) and the critically panned Endless Love. In the 1980s he made a series of successful films adapting opera to the screen, with such stars as Placido Domingo, Teresa Stratas, Juan Pons, and Katia Ricciarelli. He returned to Shakespeare with Hamlet presented the Danish Prince in a quite unexpected way, casting Mel Gibson, who was then seen as an action-hero rather than a serious actor, in the lead role. His 1996 adaptation of Charlotte Bronte's Jane Eyre was a critical success.

Zeffirelli frequently cast unknown actors in major roles; however his leads have rarely gone on to stardom or even a sustained acting career. Leonard Whiting (Romeo in Romeo and Juliet), Graham Faulkner (St. Francis in Brother Sun, Sister Moon) and Martin Hewitt (in Endless Love) all left the film business after failing to secure similar high-profile roles. The female leads in those films (Olivia Hussey and Brooke Shields) have attained far greater success in the industry.

Opera

Zeffirelli has also been a major director of opera productions since the 1950s in Italy, Europe, and the U.S. He began his career in the theatre as assistant to Luchino Visconti. Then he tried his hand at scenography. His first work as a director was buffo operas by Rossini. He became a friend of Maria Callas, and they worked together on a "La Traviata" in Dallas in 59. Of particular note is his 1964 Royal Opera House production of Tosca with Maria Callas and Tito Gobbi. In the same year, he created Callas' last "Norma" at the Paris Opera. He has over the years created several productions for the Metropolitan Opera in New York, including La bohème, Tosca, and Turandot.

Knighthood

Zeffirelli in 2008In November 2004 he was awarded an honorary knighthood by the United Kingdom.[4]

In 1996, for services to the arts, he was awarded an honorary degree by the University of Kent at a graduation ceremony held in Canterbury Cathedral. In 1999 he received the Crystal Globe award for outstanding artistic contribution to world cinema at the Karlovy Vary International Film Festival.

Personal life

Zeffirelli is openly gay.[5] He has received criticism from religious groups for what they call the blasphemous representation of biblical figures in his films and also criticism from members of the gay community for publicly backing the Roman Catholic Church with regard to homosexual issues.[5] Director Bruce Robinson claimed to have been the target of unwanted sexual advances by Zeffirelli during the filming of Romeo and Juliet in which Robinson played Benvolio. Robinson says that he based the lecherous character of Uncle Monty in the film Withnail and I on Zeffirelli.[6]

In 2007, disappointed with the manner in which Pope Benedict XVI had been presenting himself to the media, Zeffirelli openly offered his services to the Pontiff as an image consultant. In connection with this matter, he was quoted as saying "I am a Christian down to the depths of my spirit."[7]

Selected filmography

La Bohème (1965; production designer only)[8]
The Taming of the Shrew (1967)[8]
Romeo and Juliet (1968)[8] Academy Award nominee, director
Brother Sun, Sister Moon (1972)[8]
Jesus of Nazareth (1977)[8]
The Champ (1979)[8]
Endless Love (1981)[8]
Cavalleria Rusticana (1982) with Plácido Domingo and Elena Obraztsova[8]
Pagliacci (1982) with Plácido Domingo and Teresa Stratas[8]
La Bohème (1982)[8] (live Metropolitan Opera – stage director)
La Traviata (1983)[8] – Academy Award nominee, BAFTA winner, art direction; with Teresa Stratas and Plácido Domingo
Tosca (1985),[8] (live Metropolitan Opera – stage director)
Otello (1986)[8] – British Academy of Film and Television Arts winner, foreign language film; with Plácido Domingo and Katia Ricciarelli
Hamlet (1990)[8]
Don Giovanni[8] (live Metropolitan Opera – stage director)
Don Carlo with Luciano Pavarotti and Daniela Dessi[8] (live La Scala – stage director)
Storia di una capinera (also known as Sparrow; 1993)[8] with Sheherazade Ventura
Jane Eyre (1996)[8]
Tea With Mussolini (1999)[8]
Callas Forever (2002)[8]

References

1.^ BBC report on honorary KBE for Zeffirelli
2.^ Donadio, Rachel (2009-08-18). "Maestro Still Runs the Show, Grandly". The New York Times. http://www.nytimes.com/2009/08/19/arts/music/19zeffirelli.html?_r=1&hp. Retrieved 2009-08-18.
3.^ "Franco Zeffirelli Biography". Yahoo! Movies. http://movies.yahoo.com/movie/contributor/1800025046/bio. Retrieved 2009-08-18.
4.^ "UK honour for director Zeffirelli", BBC News. Accessed 27 May 2008
5.^ a b Smith, Patricia Julian (2005-01-09). "Zeffirelli, Franco". glbtq: An Encyclopedia of Gay, Lesbian, Bisexual, Transgender, and Queer Culture. http://www.glbtq.com/arts/zeffirelli_f.html. Retrieved 2007-08-07.
6.^ Murphy, Peter. "Interview with Bruce Robinson". http://www.laurahird.com/newreview/brucerobinson.html. Retrieved 2007-08-07.
7.^ Aliosi, Silvia (2007-12-15). "Film-maker Zeffirelli vows to help Pope with image". http://www.reuters.com/article/worldNews/idUSL1538232220071215?feedType=RSS&feedName=worldNews&rpc=22&sp=true. Retrieved 2007-12-15.
8.^ a b c d e f g h i j k l m n o p q r s t "Franco Zeffirelli Filmography". Allmovie. http://www.allmovie.com/artist/franco-zeffirelli-117884/filmography. Retrieved 2009-08-18.
External links Wikimedia Commons has media related to: Franco Zeffirelli

1.REDIRECT Template:IMDb name
Franco Zeffirelli at the Internet Broadway Database
Italian Senate profile
[1] Interview: Maria Callas and Callas Forever
Interview with Zeffirelli from 1999 about Tea With Mussolini
[hide]v • d • eFilms directed by Franco Zeffirelli

1960s The Taming of the Shrew (1967) · Romeo and Juliet (1968)

1970s Brother Sun, Sister Moon (1972) · Jesus of Nazareth (1977) · The Champ (1979)

1980s Endless Love (1981) · Pagliacci (1982) · Cavalleria rusticana (1982) · La Traviata (1983) · Otello (1986) · Young Toscanini (1988)

1990s Hamlet (1990) · Sparrow (1993) · Jane Eyre (1996) · Tea with Mussolini (1999)

2000s Callas Forever (2002)

Persondata
NAME Zeffirelli, Franco
ALTERNATIVE NAMES
SHORT DESCRIPTION
DATE OF BIRTH 1923-02-12
PLACE OF BIRTH Florence, Tuscany, Italy
DATE OF DEATH
PLACE OF DEATH


This entry is from Wikipedia, the leading user-contributed encyclopedia. It may not have been reviewed by professional editors.

THE PRIESTLY SOCIETY OF SAINT JOSAPHAT


The Priestly Society of Saint Josaphat Kuntsevych (SSJK) is a society of putatively traditionalist priests and seminarians of the Ukrainian Greek-Catholic tradition led by the priest Basil Kovpak. It is based in Riasne, Lviv, Western Ukraine. ( Priestly Society of Saint Josaphat - Ukrainian Rite) In Lviv, the Society maintains a seminary, at which currently thirty students reside, and takes care of a small convent of Basilian sisters.  A Convent for Tradition in the Ukraine. The SSJK is affiliated with the Society of St. Pius X and Holy Orders are conferred by the latter society's bishops in the Roman Rite. The SSJK clergymen however exclusively follow a version of Slavonic Byzantine Rite in the Ruthenian recension. The Society operates in direct defiance of the hierarchy of the Ukrainian Greek Catholic Church.

Seminary

The seminary of the SSJK is dedicated to the Immaculate Heart of Our Lady and currently is attended by thirty seminarians. The seminary, the Society says, is intended to be a modest support in the conversion to Catholicism not only of Ukraine, but of Russia as well. Devotion to Our Lady of Fatima and fidelity to the Church of Rome are considered important.

Relations with the sui iuris Ukrainian Catholic Church and the Holy See

Liturgy

The SSJK rejects the de-Latinisation reforms presently prevailing in the Ukrainian Greek Catholic Church, which is in full communion with Rome. These reforms began with the 1930s under rule of Metropolitan Andrey Sheptytsky, but gained momentum with the 1964 decree Orientalium Ecclesiarum (Second Vatican Council) and several subsequent implementing documents. The SSJK for instance opposes the removal of the stations of the cross, the rosary and the monstrance from the liturgy and parishes of the Ukrainian Greek Catholic Church. In rejecting these reforms, they also reject the right of the Church to make these reforms. Who controls the liturgy becomes an important point of debate.

Critics of the SSJK point out that the SSJK's liturgical practice favours severely abbreviated services and favours imported Roman Rite devotions over the traditional and authentic practices and devotions of the Ukrainian Greek Catholic Church. Proponents counter that these "Latin" symbols and rituals, borrowed from their Roman Catholic Polish neighbors some time ago have long been practiced by Ukrainian Greek Catholics, in some cases for centuries now, and that to deny them is to deprive the Ukrainian Catholic faithful of a part of their own sacred heritage. The central point in the dispute is over what constitutes 'organic development'. The Vatican in recent decades has explicitly maintained that latinization was not an organic development.

The SSJK also opposes the abandonment of Church Slavonic, the traditional liturgical language of the Slavic Churches (both Orthodox and Greek-Catholic) in favour of the modern Ukrainian in the Slavo-Byzantine liturgy of the Ukrainian Catholic Church, for the SSJK holds that Church Slavonic is essential to stress necessary Catholic unity among all Slavic peoples, and to avoid particularist nationalism which has for a long time divided Slavic Christians. However, critics point out that the essence of Eastern liturgical practice is to pray in a language understandable by the people, and that Church Slavonic has ceased to be such a language, becoming a pale imitation of the Western practice of using Latin to promote unity. The Ukrainian Greek-Catholic Church today has a large presence in many non-Slavic countries, with numerous eparchies and parishes in the diaspora, exacerbating the problem of parishioners not understanding what is being preached as well as raising issues of assimilation.

Ecumenism

The SSJK condemns the ecumenism with the Orthodox currently practiced by both the Holy See and the Ukrainian Catholic Church. Instead the SSJK promotes Catholic missionary activities among the Orthodox, who are not in communion with the Holy See.

Excommunication

In 2003, Cardinal Lubomyr excommunicated SSJK superior Kovpak, from the Ukrainian Greek Catholic Church. Kovpak however appealed this punishment at the papal Sacra Rota Romana in Vatican City. The excommunication was thereafter declared null and void by the Holy See for reason of a lack of canonical form. The excommunication process has been redone by the Cardinal. SSJK superior Kovpak's excommunication was announced by the Congregation for the Doctrine of the Faith on November 21, 2007. [ [http://www.cwnews.com/news/viewstory.cfm?recnum=54919 Ukrainian priest excommunicated] ] Catholic World News, November 21, 2007. The new archbishop of Lviv declared in 2006 that his main task for this coming year was to eradicate the 'Lefebvrists' from his territory." [La Porte Latine, March 31, 2006 [http://www.laportelatine.org/accueil/entret/2006/jenkins/versionanglaise/anglais2006.php Interview with 'La Porte Latine'] La Porte Latine, March 31, 2006, by Father Jenkins, Prior of Warsaw ] ]

Ordinations in 2006

On November 22 2006, Bishop Richard Williamson of the Society of St. Pius X (SSPX) illicitly ordained two priests and seven deacons in Warsaw, Poland for the SSJK, in direct violation of canon 1015 §2, although the Holy See has declared Williamson excommunicated, and additionally in violation of canons 1021 and 1331 §2 of the Code of Canon Law, and the corresponding canons of the Code of Canons of the Eastern Churches. An SSPX priest who was present remarked, "We were all very edified by their piety, and I myself was astonished by the resemblance of the atmosphere amongst the seminarians with that which I knew in the seminary - this in spite of the difference of language, nationality and even rite." [http://www.laportelatine.org/accueil/entret/2006/jenkins/versionanglaise/anglais2006.php]

Archbishop Ihor Vozniak of Lviv (the archdiocese in which Kovpak is incardinated), denounced Williamson's action as a "criminal act", and condemned Kovpak's participation in the ceremony. He stressed that the two priests that Williamson had ordained would not be authorised to serve within the Ukrainian Catholic Church. [The Holy See has likewise declared SSPX priests to be "suspended from exercising their priestly functions" ( [http://www.unavoce.org/articles/2003/perl-011803.htm Letter of Monsignor Camille Perl, Secretary of the Ecclesia Dei Commission] ). A minority of them - ordained before 1976 by archbishop Marcel Lefebvre for the SSPX - were and remained until now incardinated in several European dioceses. They are thus in the same position as Kovpak, who is incardinated in the Ukrainian Archdiocese of Lviv. The newly-ordained clergy, however, are not incardinated into any Ukrainian Catholic diocese, and thus are not clergy of the Ukrainian Greek-Catholic Church.] Officials of the Lviv archdiocese said that Kovpak could face excommunication, and that "'he deceives the church by declaring that he is a Greek (Byzantine) Catholic priest,' while supporting a group " [SSPX] " that uses the old Latin liturgy exclusively, eschewing the Byzantine tradition, and does not maintain allegiance to the Holy See." [ [http://www.cwnews.com/news/viewstory.cfm?recnum=47961 Catholic World News: Byzantine Catholics decry Lefebvrite inroads into Ukraine] The accusation of "eschewing the Byzantine tradition" refers to Father Kovpak's championing of Latinising elements which were allowed into Ukrainian Greek Catholic Church practice since the 17th century, but slowly purged from it since the late 1980s.] Accordingly, Kovpak's excommunication process was restarted by the hierarchy of the Ukrainian Greek-Catholic Church and confirmed by the Congregation for the Doctrine of the Faith on 23 November 2007 [ [http://www.cwnews.com/news/viewstory.cfm?recnum=54919 Ukrainian priest excommunicated] ]

Position of the Society
Kovpak and the SSJK maintain that, though they are in dispute with Lubomyr and, through their association with the Society of St Pius X, indirectly with Pope Benedict XVI, they are loyal to the Holy See, the Pope and the Ukrainian Greek Catholic Church, and are merely resisting modernism, "false ecumenism" and liberalism.

References

External links
* [http://www.saintjosaphat.org.ua//Official site of Priestly Society of Saint Josaphat)

* [http://www.papastronsay.com/Ukraine.htm Ukrainian Rite: Priestly Society of Saint Josaphat in Lviv, Galicia]

* [http://www.laportelatine.org/accueil/entret/2006/jenkins/versionanglaise/anglais2006.php La Porte Latine: Ordinations to the Diaconate of two Ukrainian seminarians]

* [http://galerie.piusx.org.pl/v/ordinations06/ Photos: Ordinations to Diaconate and Sacred Priesthood by Bishop Williamson, Warsaw, 2006.] (Polish language)

* [http://www.thecatholic.org/2003_November/Tradition_Persecuted_Western_Ukraine.htm "Persecuted Tradition", book by Fr. Vasyl Kovpak. Book review and introduction to SSJK.] "The Catholic - Voice of Catholic Orthodoxy", November 2003.

* [http://www.cwnews.com/news/viewstory.cfm?recnum=47961 CWNews: Bishop Vozniak decries Lefebvrite inroads, says these cause "confusion" among faithful]

* [http://www.ugcc.org.ua/ukr/news/article;4472/ Обережно!!! Обман!!! - свячення лефевристів у Варшаві] (Ukrainian language)
* [http://cupol.brama.com/newsite/cupol/?newssingle&tt_news=28927 Проблема лефевризму знову загострилася у Львівській архиєпархії УГКЦ] (Ukrainian language)

* [http://galerie.piusx.org.pl/v/ordinations07/ Priestly Ordinations of SSJK] conferred by Bishop Bernard Fellay in the Roman Rite at Warsaw, October, 2007.


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Friday, 1 October 2010

FELLAY COMMENTS ON WILLIAMSON


Monday, February 02, 2009

Fellay: "The Jews are 'our elder brothers'."

"Antisemitism has no place in our ranks."

Strong words of the Superior General of the Priestly Fraternity of Saint Pius X (FSSPX / SSPX), Bishop Bernard Fellay, against any suspicion of Antisemitism.

1. First, in a declaration made yesterday to Famille Chrétienne, the French Catholic weekly, as reported by La Croix this Sunday:

Bishop Bernard Fellay welcomed "Famille Chrétienne" [French Catholic weekly] on January 31, in his General House of Menzingen, Switzerland. He responded in particular to the accusations of Antisemitism cast at the Fraternity of Saint Pius X.

"We evidently condemn every act of murder of the innocent. It is a crime that cries to heaven! Even more so when it is related to a people. We reject every accusation of Antisemitism. Completely and absolutely. We reject every form of approval of what happened under Hitler. This is something abominable. Christianity places Charity at a supreme level. Saint Paul, speaking of the Jews, proclaims, 'I wished myself to be an anathema [from Christ], for my brethren!" (Rom. 9, 3). The Jews are "our elder brothers" in the sense that we have something in common, that is, the old Covenant. It is true that the acknowledgment of the coming of the Messiah separates us.

"It is very interesting to notice that the Church did not await for the Council to prescribe courses of action regarding the Jews. Since the 30s, even during the war, several texts of Rome provide a very just position: the abominations of the Hitlerist regime must be condemned! 'Spiritually, we are all Semites', Pope Pius XI had said. It is a truth which comes from Sacred Scripture itself, 'we are sons of Abraham,' Saint Paul also affirms."

2. Also by an e-mail message sent this Sunday to the Rev. Dr. Alcuin Reid (forwarded to several blogs):

Statement by Dr Alcuin Reid:

On Friday BBC Radio asked me to discuss recent events concerning the SSPX on 'The Sunday Programme' this morning. Following that request I asked the SSPX for comment on the issues to be discussed. Unfortunately Bishop Fellay's reply reached me only after the programme aired. His reply, written for publication, states:

"The position of Bishop Williamson is clearly not the position of our Society. Antisemitism has no place in our ranks. We follow fully God's commandments on justice and charity and the constant teaching of the Church. Antisemitism has been condemned by the Church. So do we condemn it. I fully agree with Fr Schmidberger's statement about Bishop Williamson's words. (www.fsspx.info)"

God bless you

+Bernard Fellay

posted by New Catholic at 12:12 AM


THREE EX- SEMINARIANS COMMENT ON WILLIAMSON



Bishop's vexing beliefs have deep roots

Three ex-seminarians in 1980s describe 'offensive' remarks

Brothers Joseph Rizzo (above and below in cassock) of Weymouth and the Rev. John Rizzo, seen here in Sydney (above right), described Bishop Richard Williamson as an unabashed anti-Semite who was hostile to women. Pope Benedict XVI recently ended Williamson's excommunication. (Left: Tom Herde / Boston Globe; Right: AP Photo)

 John and Joseph Rizzo were looking for an old-fashioned Catholicism when, fresh out of Weymouth South High School, they enrolled at a small schismatic seminary in Connecticut where Mass was in Latin and the modern era was viewed with suspicion.

But they were not prepared for one element of their experience in Ridgefield: a rector, the Rev. Richard Williamson, who they experienced as an unabashed anti-Semite who was dismissive of the Holocaust and hostile to women.

Today Williamson is at the center of a global controversy after Pope Benedict XVI lifted an excommunication order against him and three other leaders of the ultraconservative Society of St. Pius X who in 1988 had been ordained bishops without Vatican approval.

The Vatican says that the pope was unaware of Williamson's views on the Holocaust, which were articulated most recently in an interview with Swedish television in which Williamson said he did not believe that the Nazis used gas chambers to kill Jews and that he believed the Jewish death toll in concentration camps was 200,000 to 300,000, rather than 6 million.

But for some of the young men who spent time with Williamson in Connecticut in the 1980s, the only surprise is that anyone is surprised to learn that Williamson harbors views that are anathema to his church.

"He got his point across, right from the start," said the Rev. John Rizzo, who in 1985 was ordained a priest of the Society of St. Pius X, which broke with Rome over the liturgical and theological reforms instituted during the Second Vatican Council of the mid-1960s.

John Rizzo left the Society of St. Pius X in 1993 and joined a different traditionalist society, the Priestly Fraternity of St. Peter, which is in union with Rome.

"I have a sizable nose, and he would say to me, 'Rizzo, are you baptized, or are you a Jew?' " John Rizzo, who is now based in New Zealand, said in a phone interview from Australia. "There was another seminarian named Oppenheimer, and he would say: 'Oppenheimer, I don't like your name. If you keep it up, there's a gas chamber waiting for you at the boathouse.' "

Oppenheimer, now the Rev. Dom Daniel Augustine Oppenheimer, got to know Williamson while at the Society of St. Pius X's seminary in Switzerland; he said in a phone interview from California that he would not describe specific language used by Williamson, but that "when I met him he made a number of remarks to me that made it clear to me that this was not where I belonged." Oppenheimer was ordained a member of the Priestly Fraternity of St. Peter and went on to found another traditionalist organization, the Canons Regular of the New Jerusalem, which is also in union with Rome.

Page 2 of 2 --"His personal opinions on a number of matters are very offensive," Oppenheimer said of Williamson.


John and Joseph Rizzo studied with Bishop Richard Williamson at a seminary in Conneticut

John Rizzo's twin brother, Joseph, who left the seminary without being ordained, also recalls Williamson's rhetoric. Joseph Rizzo is now back in Weymouth, where he has four children and is a general manager for Tedeschi Food Shops.

"He called the Holocaust the biggest theatrics known to mankind - I remember sitting in a conference one time when he said those words, and I couldn't believe it - he looked around the room and saw the jaws dropping," said Joseph Rizzo. "I walked around the lake with him, and I said, 'Why would you say that?' and he said, 'There's no documentation.' He said it was all staged, and when I asked why, he said because the Jews own the country, they own the banks, and he felt it was some kind of effort to generate some sympathy toward them."

The US district superior for the Society of St. Pius X, the Rev. Arnaud Rostand of Missouri, did not return a call seeking comment. Williamson has been living in Argentina, where he had been the rector of a St. Pius X seminary, but he was removed from that post last week. Yesterday the Argentine Interior Ministry ordered him to leave the country. The Vatican has also ordered Williamson to recant his views, and the pope told a group of visiting American Jewish leaders last week that "any denial or minimization of this terrible crime [the Holocaust] is intolerable and altogether unacceptable."

There has been plenty of evidence over the last few decades about Williamson's controversial views. In 1989, the Royal Canadian Mounted Police investigated the bishop, but did not press charges, after he told an audience in Quebec: "There was not one Jew killed in the gas chamber. It was all lies, lies, lies." He has also questioned whether terrorists were behind the Sept. 11, 2001, attacks and has suggested that women should not wear pants.

The Rizzos and Oppenheimer all said they complained about Williamson in some fashion.

Joseph Rizzo said he spoke directly to Archbishop Marcel Lefebvre, the French prelate who founded the society, although his complaint was general. "I didn't say, 'Hey, I think this guy is a kook,' but my concern was that there was no magisterium in place."

Oppenheimer said he spoke to the superior general of the society. "I don't know what they did with my concerns," he said, "but I'm sure I wasn't the first one to bring up the observations."

But the three men are also all still devout Catholics who attend traditionalist Masses and do not blame the pope for the scandal.

John Rizzo called Williamson "a sick man" with "a horrible attitude toward women and a horrible attitude toward Jews."

"I would think Rome would have been more familiar with Williamson's views toward the Holocaust, but my take is that the Holy Father, in the spirit of charity, wants to bring them all back into the church," Rizzo said.

Joseph Rizzo said he believes the pope's staff failed him, saying that "if they did any background check, they should have known" but that "the other three bishops are more humble."

Oppenheimer, who said he does not believe Williamson's views are representative of the broader traditionalist movement, said, "I am happy that these excommunications are being lifted, and I hope for a swift reconciliation of everyone to Catholic unity."

Michael Paulson can be reached at mpaulson@globe.com.


By Michael Paulson

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