Sunday, 3 April 2011

FSSPX VS ÉDITIONS SAINT RÉMI: LE PROCÈS JUDICIEL


02/04/11

Procés contre les Editions Saint Remi

Communiqué des EDITIONS SAINT-REMI

Le 23 mars nous avons annoncé la publication des Sermons de Mgr Lefebvre de 1971 à 1991. Le 29 mars à 17H30, sans aucun avertissement préalable, nous avons reçu une assignation en référé pour le 31 mars, devant le tribunal de Paris par l’association Fraternité Sacerdotale Saint-Pie-X, pour tenter de nous interdire la publication des dits Sermons. Nous attendons le délibéré du jugement mercredi prochain.

Nous avons eu l’initiative de publier les 219 Sermons de Mgr Lefebvre dans leur intégralité à l’occasion du 25 mars 2011 pour les 20 ans de son rappel à Dieu, dans l’intention non seulement d’honorer sa mémoire, mais aussi de livrer aux fidèles, aux prêtres, aux jeunes générations, aux historiens et aux chercheurs un document objectif, sans coupure ni censure, qui dévoile la pensée exacte du prélat, son évolution, ses rétractations et ses affirmations au cours de ses 20 dernières années. Nous souhaitions aussi propager d’excellents sermons pour le plus grand bien des âmes.

De ce fait nous nous sommes naturellement tournés vers le frère et la sœur de Mgr Lefebvre, pour leur parler de ce projet et nous avons obtenu immédiatement leur approbation écrite chaleureuse.

Jamais en 20 ans la FSSPX n’avait pris la peine faire connaître ces sermons. Aussi, compte tenu du fait que les quelques uns qu’elle a publiés jusque-là étaient, pour certains d’entre eux, amputés des passages gênants, sans parler de ceux qu’elle s’est refusée de diffuser car exprimant des positions à l’opposé de celles défendues aujourd’hui par la FSSPX de Mgr Fellay, nous n’avions pas à en faire part à ceux qui, publiquement, trahissent le combat de Mgr Lefebvre sur deux points :

- L’abandon de la dénonciation de l’église conciliaire comme étant « une loge maçonnique » (cf Mgr Lefebvre).

- L’abandon de la question doctrinale relative à l’impossibilité théologique qu’un hérétique soit légitimement le Pape.

Écoutez Mgr Lefebvre lui-même sur ces deux points (en 1976) : cliquer ici
(dépêchez-vous avant que cet extrait ne soit supprimé par une action de la FSSPX !)

Et en 1986 au sermon de Pâques, de dire :

«Quelle conclusion devrons-nous tirer, peut-être dans quelques mois, devant ces actes répétés de communication à des faux cultes ? Je ne sais pas. Je me le demande. Mais il est possible que nous soyons dans l’obligation de croire que ce pape n’est pas pape. Car il semble à première vue — je ne veux pas encore le dire d’une manière solennelle et formelle — mais il semble à première vue — qu’il soit impossible qu’un pape soit hérétique publiquement et formellement.

Notre Seigneur lui a promis (au successeur de Pierre) d’être avec lui, de garder sa foi, de le garder dans la foi. Comment celui auquel Notre Seigneur a promis de le garder dans la foi définitivement et sans qu’il puisse errer dans la foi, peut-il en même temps être hérétique publiquement et quasi apostasier ?Voici un problème qui vous concerne tous, qui ne concerne pas moi seulement. »

La publication des sermons de Mgr Lefebvre nous a valu un vaste mouvement de sympathie de la part de nombreux fidèles, d’où la rage de la FSSPX, qui s’est empressée de faire pression auprès du frère et de la sœur de Mgr Lefebvre pour qu’ils se rétractent, et de nous assigner en référé devant le tribunal.

Ils ont osé écrire :

Il semble clair que Monsieur Joseph Lefebvre et Madame Marie-Thérèse Toulemonde, tous deux âgés de plus de 90 ans (Mme Toulemonde en a 85 !), ont été abusés par l’Association Saint-Rémi…

Nous assurons que tout s’est passé dans la plus grande courtoisie, comprenant vraiment le bien que ces sermons pouvaient faire aux fidèles. Madame Toulemonde a pris trois jours pour répondre, voulant prendre avis auprès de son fils.

Les arguments juridiques avancés par la FSSPX, l’ont été pour la forme. Car le motif de fond de l’action de la FSSPX est son reniement non seulement du combat de Mgr Lefebvre mais aussi de l’enseignement de l’Église sur l’action judéo-maçonnique au sein de l’Église que nous nous efforçons de faire connaître à travers plusieurs de nos publications. C’est d’ailleurs sur certaines d’entre elles dénonçant la «judaïsation de l’Eglise», volontairement choisies pour orienter et influencer la décision de la Présidente du Tribunal, que l’avocat de la FSSPX, sous l’œil approbatif et complice de l’abbé Michel Frament (Econome du District) présent ce jour-là à l’audience, s’est appuyé avec perfidie pour présenter les Editions Saint Rémi comme développant des «positions violemment opposées à celles de la FSSPX» et pour affirmer que de tels écrits rendent «inacceptable» leur initiative de publier les sermons de Mgr Lefebvre. Comme si Mgr Lefebvre n’avait jamais dénoncé lui-même précisément cette influence judéo-maçonnique dans l’Eglise, notamment lors du concile Vatican II !

Extraits du livre C’est moi l’accusé qui devrait vous juger de Mgr Lefebvre, page 301 et 302 :
«On ne peut être juif et catholique à la fois.» (à propos du cardinal Lustiger)

«Les juifs sont les héritiers de ceux qui ont crucifié Notre Seigneur et ils s’en vantent, car pour eux, Notre Seigneur n’était pas le Messie. Ils l’attendent toujours. Etant les héritiers de ceux qui ont crucifié Notre Seigneur, ils sont donc essentiellement contre l’Eglise.» (p. 301).

« Les juifs ont toujours persécuté les catholiques et non l’inverse. »
« Et quand il parle de ‘minorité persécutée’, le cardinal ne connaît pas très bien son histoire, parce que, qui sont ceux qui ont persécuté les chrétiens ? Ce sont les juifs. Les chrétiens n’ont pas persécuté les juifs. C’est tout le contraire (…).

Mais eux, dès qu’ils le pouvaient, travaillaient contre les catholiques, contre les chrétiens. Ils ont toujours œuvré contre l’Eglise. Ils n’ont jamais voulu se soumettre à aucune loi d’un Etat chrétien. Ils sont toujours demeurés en dehors et cela dans tous les domaines. C’est ainsi qu’ils sont parvenus à mettre la main sur toutes les institutions financières tout en n’admettant pas les lois des pays dans lesquels ils vivent (…).

Donc, il est évident que l’on ne peut pas s’entendre avec ces gens-là, ce n’est pas possible » (p. 302).

Dans leur assignation, la FSSPX se sert et abuse d'un testament de Mgr Lefebvre destiné seulement à léguer ses biens propres (argent, effets personnels) pour l'étendre à de prétendus droits d'auteur qu'il n'a jamais revendiqués de son vivant et dont il ne fait nulle part mention. Ils se servent ainsi de subtilités et interprétations juridiques pour se dire les propriétaires d'un enseignement qui, selon les mots même de Mgr Lefebvre, ne lui appartenait pas, ne leur appartient donc pas en propre mais appartient à tous ! Le but évident de la manœuvre étant d'en restreindre la diffusion comme ils l'ont fait depuis 20 ans, et de détourner la véritable pensée de Mgr Lefebvre.

Le Saint Curé d'Ars ou ses successeurs seraient-ils allés faire un procès à celui qui aurait diffusé de manière intégrale et impartiale les sermons du saint ?

Honte à ces prêtres qui trahissent la pensée et le combat de leur fondateur ! Ils ont pactisé avec nos ennemis et sont prêts à nous attaquer violemment devant les tribunaux !

Nous faisons ici un appel à tous les amis des Éditions Saint-Remi. Pour faire face à cette attaque de la FSSPX, nous sommes obligés d’engager des sommes importantes (honoraires d’avocats) pour nous défendre, sans connaître l’issu de ce procès qui pourrait mettre en péril notre maison d’édition qui publie les meilleurs ouvrages de la Tradition et de la littérature catholique.

SANTA ZITA


   SANTA ZITA

27 de abril

Zita foi empregada doméstica durante trinta anos em Luca, na Itália. Hoje em dia, as comunidades de baixa renda sofrem grande injustiça social, inclusive quando trabalham em serviços domésticos como ela. No século XIII as coisas eram bem piores.

Zita, nasceu em 1218, no povoado de Monsagrati, próximo a Luca, como tantas outras meninas ela foi colocada para trabalhar em casa de nobres ricos. Era a única forma de uma moça não se tornar um peso para a família, pobre e numerosa. Ela não ganharia salário, trabalharia praticamente como uma escrava, mas teria comida, roupa e, quem sabe, até um dote para conseguir um bom casamento, se a família que lhe desse acolhida se afeiçoasse a ela, e tivesse interesse em vê-la casada.

Zita tinha apenas doze anos quando isso aconteceu. E a família para quem foi servir não costumava tratar bem seus criados. Ela sofreu muito, principalmente nos primeiros tempos. Era maltratada pelos patrões e pelos demais empregados.

Santa Zita

1218-1278

Porém, agüentou tudo com humildade e fé, rezando muito e praticando muita caridade. Aliás, foi o que tornou Zita famosa entre os pobres: a caridade cristã. Tudo que ganhava dos patrões, um pouco de dinheiro, alimentos extras e roupas, dava aos necessitados. A conseqüência disso foi que, em pouco tempo, Zita dirigia a casa e comandava toda a criadagem. Conquistou a simpatia e a confiança dos patrões e a inveja de outros criados.

Certa vez, Zita foi acusada de estar dando pertences da despensa da casa para os mendigos, por uma das criadas que invejavam sua posição junto aos donos da mansão. Talvez não fosse verdade, mas dificilmente a moça poderia provar isso aos patrões. Assim, quando o patriarca da casa perguntou o que levava escondido no avental, ela respondeu: "são flores" e soltando o avental uma chuva delas cobriu os seus pés. Esta é uma de suas tradições mais antigas citadas pelos seus fervorosos devotos.

A sua vida foi uma obra de dedicação total aos pobres e doentes que durou até sua morte, no dia 27 de abril de 1278. Todavia, sua interferência a favor deles não terminou nesse dia. O seu túmulo, na basílica de São Frediano, conserva até hoje o seu corpo que repousa intacto, como foi constatado na sua última exumação, em 1652, se tornou um lugar de graças e de muitos milagres comprovados e aceitos. Acontecimentos esses que serviram para confirmar sua canonização em 1696, pelo Papa Inocêncio XII.

Apesar da condição social humilde e desrespeitada, a vida de Santa Zita marcou de tal forma a história da cidade que ela foi elevada à condição de sua padroeira. E foi uma vida tão exemplar que até Dante a cita na Divina Comédia. O Papa Pio XII a proclamou padroeira das empregadas domésticas.

Santa Zita... Rogai por nós!




RESTAURANTES PORTUGUESES OFERECEM REFEIÇÕES A CARENCIADOS



Santa Zita


"Quem vos der a beber um copo de água, por serdes de Cristo,
em verdade vos digo que não perderá a sua recompensa."


Mc 9,38-43.45-47-48

Restaurantes oferecem 60 refeições por dia a famílias

Doze restaurantes de Santa Maria da Feira decidiram fornecer, diariamente, 60 refeições gratuitas a famílias que precisem de ajuda.

Nesta acção de solidariedade calcula-se que mais de 1800 as refeições serão, ao longo de um ano, distribuídas gratuitamente pelos restaurantes do concelho a famílias que se encontrem em situação de comprovada necessidade. A Câmara Municipal, entidade promotora do projecto, enaltece a disponibilidade dos estabelecimentos de restauração, lembrando que foram os próprios a mostrarem disponibilidade para ajudarem os mais desfavorecidos.

Num dos estabelecimentos aderentes, frequentado por clientela da classe média e média-alta, "as pessoas que vieram fazer a sua refeição serão tratadas como qualquer outro cliente, podendo escolher da carta o que quiserem comer", garante o proprietário.

Esta atitude dos empresários da restauração é elogiada pela responsável da acção social da Autarquia. "Foram todos excepcionais e mostraram-se desde logo solidários com os mais necessitados", afirma Manuela Coelho, da autarquia, acrescentando que não há contrapartida para este gesto, mas ressalva que poderão ser os feirenses a compensarem os restaurantes solidários se os colocarem entre as suas preferências nas refeições.

Sobre a possibilidade de algumas famílias carenciadas virem a mostrar algum receio na exposição pública, Manuela Coelho reafirma que os abrangidos por este apoio serão tratados "como qualquer cliente". E, sossegando quem receia estigmas, diz: "Se não quiserem usufruir da refeição no restaurante, podem levá-la para casa". A identificação das famílias a quem serão oferecidas refeições diárias será feita com base no trabalho integrado das várias instituições e grupos informais concelhios, que poderão accionar o apoio em parceria com a Autarquia. Estima-se que o desemprego atinja os 10% da população que se aproxima dos 150 cidadãos.

Grande parte dos proprietários dos estabelecimentos aderentes rejeita a divulgação pública no nome do seu restaurante. Uma das justificações, segundo fonte da Autarquia, prende-se com a protecção das famílias que ali se possam deslocar, garantindo-lhes o anonimato.

Fonte: JN




Restaurantes oferecem refeições a famílias carenciadas


Campanha Direito à Alimentação arranca em Lisboa, Entroncamento e Santa Maria da Feira

Vários restaurantes de Lisboa, Entroncamento e Santa Maria da Feira vão oferecer refeições diárias a quem mais necessita a partir de segunda-feira. A iniciativa insere-se na campanha Direito à Alimentação, lançada pela Associação da Hotelaria, Restauração e Similares de Portugal (AHRESP).

Alguns restaurantes daqueles três concelhos vão oferecer um número fixo de refeições semanais completas a famílias carenciadas, identificadas pelos serviços de acção social das autarquias.

«Os restaurantes não vão dar sobras, mas vão oferecer um número fixo de pratos solidários por dia, dentro das suas possibilidades», explicou à agência Lusa a porta-voz da campanha Direito à Alimentação, Fernanda Freitas.

«O pão custa zero, o prato custa zero, a sopa custa zero e a fruta custa zero. Ou seja, um prato do dia, não é uma sobra, em vez de ser vendido, é oferecido», explicou.

A campanha Direito à Alimentação, lançada pela AHRESP, inicia a sua fase piloto em Lisboa, Entroncamento e Santa Maria da Feira.

No Entroncamento, oito restaurantes vão disponibilizar cinco refeições por dia, todos os dias da semana, a dez famílias carenciadas. Em Santa Maria da Feira, 30 restaurantes vão disponibilizar cinco refeições diárias. A agência Lusa tentou obter o número de restaurantes que aderiram ao projecto e de famílias que seriam beneficiadas em Lisboa mas não obteve resposta.

«Nova pobreza é muito envergonhada»

Os departamentos de acção social das autarquias, em conjunto com Instituições Particulares de Solidariedade Social (IPSS) e de voluntariado, «fizeram um levantamento das pessoas mais necessitadas, dando prioridade às famílias com crianças, a idosos isolados e pessoas portadoras de alguma deficiência», afirmou Fernanda Freitas.

A porta-voz da campanha salientou que essa «lista» é fornecida aos restaurantes para não causar «constrangimento às famílias».

«Não há nada que identifique as pessoas como carenciadas. Apenas os restaurantes e as famílias sabem que aquele é um serviço solidário. As famílias chegam lá, identificam-se e recebem o apoio em take-away. Não queremos causar nenhum constrangimento às famílias. Esta nova pobreza é muito envergonhada e não queremos que se inibam de ir ao restaurante, nem que tenham um rótulo», explicou.

A ideia da campanha é, depois de algumas semanas desta fase piloto, fazer uma avaliação dos procedimentos de forma a melhorá-los e avançar para outros concelhos.

«O que queremos é criar uma plataforma de solidariedade a nível nacional», afirma Fernanda Freitas.

Por: Redacção / PB | 3- 4- 2011 10: 59


Saturday, 2 April 2011

YURI MILNER AND BILL GATES - PADRE FORTEA'S COMMENT



Me imagino que no tiene relación alguna con la noticia, pero hay gente que no puede pagar el dentista, o que no sabe si le echarán a la calle al mes siguiente por no pagar el alquiler.

Pero no me parece mucho dinero. 1000 millones de dólares es poco para cobijar la soledad de su alma. Le resultarán insuficientes a todas luces.

La casa cuenta con nueve cuartos de baño, mas le va a resultar imposible usar más de dos aseos a la vez. Este señor lo único que necesitaba era un cuarto donde colocar su cama, un salón de estar y quizá una cocina. El resto de habitaciones son sólo para enseñarlas a las visitas. En el fondo este hombre ha estado trabajando para enseñar la casa a las visitas. Toda una vida trabajando para acabar convirtiéndose en guía de su propia casa.

Yuri Milner es el millonario, o mejor dicho la víctima de su propia fortuna. Compadezcámoslo. Después de lo que ha hecho es digno de lástima. Muy por el contrario Bill Gates ha donado una tercera parte de sus beneficios a obras de beneficencia y está liderando con tesón un movimiento para animar a los multimillonarios a legar parte de sus fortunas en vida, y no después de sus muertes.

Publicado por Padre Fortea en 9:26 PM



Saturday, 26 March 2011

TODAY'S GOSPEL: THE PRODIGAL SON


The Parable of the Lost Sheep

1Now the tax collectors and “sinners” were all gathering around to hear him. 2 But the Pharisees and the teachers of the law muttered, “This man welcomes sinners and eats with them.”

3 Then Jesus told them this parable: 4 “Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it? 5 And when he finds it, he joyfully puts it on his shoulders 6 and goes home. Then he calls his friends and neighbors together and says, ‘Rejoice with me; I have found my lost sheep.’ 7 I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.


The Parable of the Lost Coin


8“Or suppose a woman has ten silver coins (a) and loses one. Does she not light a lamp, sweep the house and search carefully until she finds it? 9 And when she finds it, she calls her friends and neighbors together and says, ‘Rejoice with me; I have found my lost coin.’ 10 In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents.”


The departure of the lost son





The return of the prodigal son


The Parable of the Lost Son

11 Jesus continued: “There was a man who had two sons. 12 The younger one said to his father, ‘Father, give me my share of the estate.’ So he divided his property between them.

13“Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. 14 After he had spent everything, there was a severe famine in that whole country, and he began to be in need. 15 So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. 16 He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything.

17 “When he came to his senses, he said, ‘How many of my father’s hired men have food to spare, and here I am starving to death! 18 I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. 19 I am no longer worthy to be called your son; make me like one of your hired men.’ 20 So he got up and went to his father.

“But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him.

21 “The son said to him, ‘Father, I have sinned against heaven and against you. I am no longer worthy to be called your son. (b)

22 “But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. 23 Bring the fattened calf and kill it. Let’s have a feast and celebrate. 24 For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate.

25 “Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. 26 So he called one of the servants and asked him what was going on. 27 ‘Your brother has come,’ he replied, ‘and your father has killed the fattened calf because he has him back safe and sound.’

28 “The older brother became angry and refused to go in. So his father went out and pleaded with him. 29 But he answered his father, ‘Look! All these years I’ve been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. 30 But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!’

31 “‘My son,’ the father said, ‘you are always with me, and everything I have is yours. 32 But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.’

--------------------------------------------------------------------------------
Footnotes:
(a) 8 Greek ten drachmas, each worth about a day’s wages
(b) 21 Some early manuscripts son. Make me like one of your hired men.

--------------------------------------------------------------------------------
http://niv.scripturetext.com/luke/15.htm

Monday, 21 March 2011

EL PADRE FORTEA COMENTA LA PELICULA EL RITO


Inspired by true events, “The Rite” follows skeptical seminary student Michael Kovak (Colin O’Donoghue), who reluctantly attends exorcism school at the Vatican. While in Rome, he meets an unorthodox priest, Father Lucas (Anthony Hopkins), who introduces him to the darker side of his faith.

Directed by Mikael Håfström (“1408”), “The Rite” is a supernatural thriller that uncovers the devil’s reach to even one of the holiest places on Earth. Contrafilms’ Beau Flynn and Tripp Vinson (“The Exorcism of Emily Rose”) are producing the film. The screenplay was penned by Michael Petroni (upcoming “The Chronicles of Narnia: The Voyage of the Dawn Treader”), inspired by the book by Matt Baglio. Christy Fletcher and Emma Parry are co-producing. Richard Brener, Merideth Finn and Robert Bernacchi serve as executive producers.

Hopkins stars as Father Lucas. An Oscar® winner for his iconic portrayal of Dr. Hannibal Lecter in “The Silence of the Lambs,” Hopkins’ impressive career includes “The Remains of the Day” and this year’s “The Wolfman,” as well as the upcoming comics-based film “Thor.”

Making his feature film debut, O’Donoghue stars as Michael Kovak, the disillusioned American seminary student.

Alice Braga plays the role of Angeline, a journalist in Rome doing research on exorcisms. Braga will next be seen this summer in “Predators.” Her additional credits include “I Am Legend” and “City of God.”

Ciarán Hinds portrays Father Xavier. Known for his role as Gaius Julius Caesar in HBO’s “Rome,” Hinds will soon be seen in the upcoming “Harry Potter and the Deathly Hallows” films.

Toby Jones plays the role of Father Matthew. Jones has appeared in such films as “Frost/Nixon,” “Harry Potter and the Chamber of Secrets” and “The Painted Veil” and will soon be seen in “Captain America: The First Avenger.”

Veteran actor Rutger Hauer takes on the role of Michael’s father, Istvan Kovak. Hauer’s career includes roles in “Blade Runner,” “The Hitcher,” “Sin City” and “Batman Begins.”

Håfström previously directed the John Cusack thriller “1408,” and “Derailed,” starring Clive Owen and Jennifer Aniston. His most recent film, “Shanghai,” also starring John Cusack, will be in theaters later this year. His film “Evil,” which he wrote and directed, was nominated for Best Foreign Language Film at the 2004 Academy Awards® and won three Swedish Guldbagge Awards, including Best Film.

Slated for release in January 2011, New Line Cinema’s “The Rite” will be distributed by Warner Bros. Pictures, a Warner Bros. Entertainment




La pelicula EL RITO

Ayer fui a ver la pelicula EL RITO. Me saque la sotana para que no pensaran en el cine que yo formaba parte de algun concurso o alguna promocion. Asimismo por no asustar a las personas de mi alrededor.

Me parecio una pelicula que hara mucho bien, muy recomendable. Es verdad que no es precisa y perfecta como un documental. Tambien es cierto que los documentales suelen ser mas imprecisos que las peliculas. Pero a pesar de todo me parecio una pelicula recomendable.

El color de la cara de las personas durante los exorcismos no cambia en el modo que nos muestra la pelicula. Tan solo se congestiona la cara por el esfuerzo, pero no ocurre un cambio como en EL EXORCISTA o EL RITO.

La pelicula EL EXORCISMO DE EMILY ROSE es mas exacta que esta ultima entrega.

Vomitar objetos es algo que ha sucedido alguna vez, pero no es normal. Los objetos vomitados son de muy pequegno tamagno.

Que el exorcista quede poseso no es algo que haya conocido, y he conocido a muchos.

El conocimiento de las cosas ocultas alguna vez puede acaecer, pero como excepcion. Las puertas no se cierran solas durante un exorcismo.

Pero a pesar de estas criticas, os puedo asegurar que la persona que tenia al lado no bajo de 100 pulsaciones/minuto durante todo el visionado.

Por una de esas casualidades que tiene la vida, el exorcista Anthony Hopkings iba exactamente vestido como yo al final de pelicula. Es decir, con pantalon negro y la camisa sin solapas que llevamos bajo la sotana.

La pelicula no me entusiasmo, pero desde luego era lo mejor que habia en el cine. Mejor EL RITO que pasar hora y media a oscuras viendo tonterias de dinosaurios, marcianos con antenas en los oidos, o el tipico quinceagnero que conoce a chica, chico se enamora, problema que hay que resolver, lucha final con el Malvado de turno, y escena final en la que el orden se restaura.

http://blogdelpadrefortea.blogspot.com/2011/03/la-pelicula-el-rito.html



Nuevo trailer de “El Rito”, con Anthony Hopkins

Escrito por Alex Socco el 10 de diciembre de 2010


Ya tenemos un nuevo trailer mejorado de la película “El Rito” (The Rite), protagonizada por Anthony Hopkins y Colin O’Donoghue, que ya te habíamos presentado hace varias semanas.

La historia de este film está basado en un hecho real, y tomada del libro de Matt Baglio “The Rite: The Making of a Modern Exorcist“. Justamente el maestro Hopkins es aquí un sacerdote que practica exorcismos.

Dirigida por Mikael Hafstroem, “El rito” se estrenará en EEUU el próximo 28 de enero.

http://www.actualidadcine.com/2010/12/10/nuevo-traiiler-de-el-rito-con-anthony-hopkins/



Sunday, 20 March 2011

CARDINAL CASTRILLON-HOYOS A FERVENT SUPPORTER OF THE RECONCILIATION OF THE SSPX WITH ROME

Interview with Cardinal Darío Castrillón Hoyos on Implementing Summorum Pontificum

His Eminence is contented. The telephone of the ground floor office in the palace of the former Holy Office lives a new life. And on the desks correspondence from the entire world is piling up. After the promulgation of the Motu proprio, the Pontifical Commission Ecclesia Dei has in fact become an important part in the Vatican organization chart. “Now I have twice the work I had at the Congregation for the Clergy”, confides Cardinal Darío Castrillón Hoyos, a Colombian of 79 years, a fervent supporter of the return home of the Lefebvrians, and since 2000 President of the Commission. Born to maintain the relations with the Fraternity of St. Pius X and the groups gravitating in the traditionalist galaxy, “Ecclesia Dei” is today become an inevitable interlocutor of dioceses and parishes for the controversies concerning the application of the extraordinary rite.

Eminence, a few months after the promulgation of the Motu proprio, how do you take stock?

“With the Motu proprio the Pope wanted to give everyone a renewed opportunity to benefit from the enormous spiritual, religious and cultural richness present in the liturgy of the Gregorian rite [it appears the Cardinal is coining a term; he has used this repeatedly]. The Motu proprio emerges as a treasure offered to all, not in the first place to accommodate grievances and requests of anyone. Not a few of those who first were not involved in this extraordinary form of the Roman rite now manifest a great esteem for it. Among the faithful I would distinguish three groups: those who are linked in quasi organic form to the Fraternity of St. Pius X; those of the Fraternity of Saint Peter; and lastly the most important and numerous group, consisting of persons attached to the religious culture of all times, who today discover the spiritual intensity of the ancient rite, and among whom many young people. In these months have come into being new associations of persons belonging to this last group.”

Speaking of richness, some liturgists stress the fact that the extraordinary rite does not offer the biblical richness introduced by the novus ordo

“Those have not read the Motu proprio, because the Pope affirms that the two forms shall enrich each other. And it is evident that such a liturgical treasure is not being squandered. In the novus ordo with the years practically the entire Bible is read, and this is a richness which is not opposed to, but complementing the extraordinary rite.”

Another objection is about the danger that seperate and different celebrations can create seperate communities…

“It is a multiplicity which enriches, it is a wider cultural liberty which the Pope introduces in a bold form. Incidentally, in the parishes there are many differences in the celebrations, and I do not want to talk about the abuses, because the abuses are not the main reason of the Motu proprio.”

Your secretary, Monsignor Camille Perl, announced that shortly there will be a document clarifying the Motu proprio. When will it be released?

“It was Cardinal Bertone who announced it, and he has the right to do so. But I, who am a servant of the Pope, will only announce it when the Pope will say so. Our Commission has reported to the Pontiff that from all over the world so many questions come, very many justified, others due to lack of knowledge. The Holy Father, and he alone, will say whether it is convenient to issue such a document and when.”

What are the questions that have arrived and would deserve an answer?

“The first regards Latin, because – they say – to celebrate in a language which you do not know is not convenient. Unfortunately, the seminarians, but also some priests, have not studied it and therefore it is difficult for them to celebrate in the extraordinary form. To do so one should at least know the canon of the Mass, the part of the consecration. We in “Ecclesia Dei” are equipping ourselves and we are preparing meetings, courses and means of electronic communication for a deep knowledge of the earlier liturgy. Some courses are already being held in France, Germany, Brazil, Central America and the United States. At Toledo, Spain, for example, it is being evaluated whether it is convenient to erect a seminary specifically for the preparation for the extraordinary rite or to give special courses in the seminary of the diocese. In general we see an interest for the return of Latin in the academia. It was sad in these years to see the abandonment not only of the language, but also of certain theological content connected to the semantic precision of the Latin language."

Another problem is the shortage of priests …

“If in a diocese priests are lacking and only three or four faithful request the extraordinary rite, it is a thing of common sense to think that it is difficult to meet this demand. However, since it is the intention, the “mens”, of the Pope to grant this treasure for the good of the Church, where there are no priests the best thing would be to offer a celebration according to the extraordinary rite in one of the parish Sunday Masses. It would be a Mass for everyone, and everyone, including the younger generations would benefit from the richness of the extraordinary rite, for example, from those moments of contemplation that in the novus ordo have disappeared.

So you maintain that, even if there is no consistent and stable group, in the future it is intended to offer one of the Sunday Masses in the extraordinary rite?

“I think so. On the other hand, this possibility had already been approved unanimously in 1986 by a commission of cardinals in which was also present Cardinal Ratzinger, but then it did not become operative. Now I would be sure that it could be done.”

Another point to clarify is the definition of a “stable and consistent group”. What does it mean exactly?

“It is a matter of common sense: why make an issue if the people who ask for the rite come from different parishes? If they come together and request a Mass, they become a stable group, although they did not know each other before. Also the number is a question of goodwill. In some parishes, especially in the country, on weekdays the persons who come to the ordinary Mass are three or four, and the same happens in not a few religious houses. Why, if those same three people request the old Mass would it be pastorally necessary to reject it?”.


So the future document should be more welcoming of requests from few?

“Yes, but it has to be understood not as something that should be at the expense of others, of the majority, but for their enrichment and always avoiding any even minimal form of antagonism.”

Then there is the problem of the sacraments: I think of the rite of Ordination or the one of Confirmation, which refers to a different code of canon law and uses different formulas…

“Certainly at first sight there are some problems with regard to the sacred Orders, to Confirmation and also concerning the difference of the calendar. With regard to sacred Orders, in the ancient form there were the tonsure, the minor orders and the subdiaconate. This form is still in use and will continue to be so in the Institutes permanently attached to the ancient rite, as the Fraternity of Saint Peter, the Fraternity of Saint Pius X and other institutes. On Confirmation, even before the Motu proprio, the Congregation for the Doctrine of the Faith had already made it clear that there is no conflict between the two formulas, given that both the new formula and the old enjoy validity and the same is to be said for the other sacraments where the formula is different. With regard to the calendars that do not always coincide, there are actually problems as in the case of feasts of the patrons of a parish, of shrines, religious congregations and institutes, etc. With prudence and common sense the necessary arrangements will be made and with this also the Pontifical Commission “Ecclesia Dei” will deal.”

What time do you foresee for the reconciliation with the Fraternity of Saint Pius X?

“There are positive signs, there is an uninterrupted dialogue. A few days ago I wrote a new letter to Msgr Fellay, superior of the Fraternity, as a response to an earlier one of his. In addition to meetings and correspondence, we also hear each other on the telephone. I regard as viable the reconciliation with the fraternity Fraternity of Saint Pius X because, as we have often said at “Ecclesia Dei”, this is not a real schism but an anomalous situation which arose after the “schismatic action” of Msgr Lefebvre in conferring the episcopate without papal mandate, even against the express will of the Pope. In my heart I have great confidence that the Holy Father will be able to mend the fabric of the Church with the arrival of these brothers to full communion. Some differences will still remain, as we always had in the history of the Church”.

But with the Lefevbrians there is also a problem of acceptance of ecumenical dialogue…

“Yes, indeed there are difficulties with the interpretation of texts of the Council on this issue and with some concrete ecumenical practices, but no bishop of the Fraternity of St. Pius X will say that there is no need to seek the unity of the Christians.”

After the Motu proprio have some of the Fraternity St. Pius X come back to communion with the Church of Rome?

“Yes, and others have the will to do so. But I have the hope that the whole group comes, I would not want them to divide themselves. However, if an individual comes and says he wants to enter now into unity with the Pope, one must accept him. The Motu proprio did also draw other people near. For example, on March 28, I received a letter from a non-Catholic bishop, who has decided to enter the Catholic Church with other bishops and priests who celebrate the Tridentine Mass”.

Do the new powers of “Ecclesia Dei” not conflict with the ministry of the bishops?

“The Pope, who has the authority over the whole Church, over each of the faithful and the bishops, has set new norms in the Motu proprio, and the Pontifical Commission is only an instrument at the service of the Vicar of Christ, so that his decisions are being implemented. “Ecclesia Dei” takes care to apply the Motu proprio in fraternal harmony, understanding and collaboration with the bishops. Attitudes of antagonism with the shepherds must be avoided by persons, groups or institutions because of the Motu proprio. Certainly the shepherds, in obedience to the Pope, will have understanding for those faithful who have a special love for the liturgical tradition. With bishops who have contacted us, I always found understanding.”

In the introduction to the reprinting of the “Compendium of practical Liturgy” by Trimeloni [the Italian Fortescue], you write that the Pope avails himself of the Pontifical Commission “Ecclesia Dei” because in the diversity of the forms of cult there can shine the richness of the treasures of faith and spirituality of the Bride of Christ. In what consists the difference between the liturgy of John XXIII and the one reformed by Paul VI?

“Pope John has incorporated also the liturgy in his desire for dialogue of the Church with contemporary culture. Paul VI gave organicity to the reforms born of this desire. The Holy Spirit, which always accompanies the Church, inspires the necessary changes in every moment of history, without violent rupture of the process of perfection which He Himself has inspired in the course of history. Benedict XVI, with this motu proprio, makes common the riches of the two phases of the process, healing even so, the anxiety of those who believed that in matters liturgical there had been an unacceptable rupture.”

After the reformulation of the Good Friday prayer it was said that it was a returning 40 years back in Christian-Jewish dialogue. Had these criticisms been expected?

“Is it not a good thing to pray for our brothers the sons of Abraham? Abraham is the father of faith, but in a chain of salvation in which the Messiah is expected. And the Messiah has arrived. In the Acts of the Apostles we read that, in one day, five thousand Jews have converted. I am not contesting the prayer of the novus ordo, but I consider perfect the present one of the extraordinary rite. And I pray gladly for the conversion of my many Jewish friends, because I believe truly that Jesus is the Son of God and the Saviour of all”.

Posted on 05/09/08 by scottarbuckle

by Vittoria Prisciandaro, JESUS

Found and translated by by Gregor Kollmorgen of the NEW LITURGICAL MOVEMENT


BISHOP WILLIAMSON SAYS SSPX-VATICAN TALKS ARE A DIALOGUE OF THE DEAF


Bishop Williamson, 28 Feb 2007

Bishop Richard Williamson, the ultra-traditionalist prelate whose denial of the extent of the Holocaust created an uproar in the Catholic Church and with Jews early last year, has said the discussions at the Vatican to rehabilitate his Society of Saint Pius X (SSPX) are a “dialogue of the deaf.” Williamson, one of the four SSPX bishops whose bans of excommunication were lifted by Pope Benedict only days after his controversial views were aired on Swedish television, said the two sides had “absolutely irreconcilable” positions.

In a 15-minute interview posted on the French video-sharing website Dailymotion, Williamson discussed a number of issues with a man identified by the Paris Catholic daily La Croix as a minor French far-right politician named Pierre Panet. When asked about the negotiation under way at the Vatican to reintegrate the once-shunned SSPX into the Roman church, he said in fluent French:

“I think that will end up as a dialogue of the deaf. The two positions are absolutely irreconcilable. 2+2=4 and 2+2=5 are irreconcilable. Either those who say 2+2=4 renounce the truth and agree that 2+2=5 — that is, the SSPX abandons the truth, which God forbids us to do — or those who say 2+2=5 convert and return to the truth. Or the two meet halfway and say that 2+2=4-1/2. That’s wrong. Either the SSPX becomes a traitor or Rome converts or it’s a dialogue of the deaf.”

Williamson’s negationist views of the Holocaust caused such an uproar early last year that the head of the SSPX, Bishop Bernard Fellay, issued a gag order for him. It was so embarrassing for Benedict that he had to issue a letter to Catholic bishops around the world explaining his decision. Williamson was quickly removed from his post as head of the SSPX seminary in Argentina and sent home to Britain, where he lives in an SSPX home in the Wimbledon section of London. Asked about his life there, he said with dry British humour: “This is an unexpected but quite agreeable sabbatical year.”

Asked how he spends his days, he said: “Dormir et manger” (sleeping and eating), as well as writing his blog Dinoscopus, which was quickly turned into a private blog after the controversy last year.

Dinoscopus, the icon of Bishop Williamson's blog (not publishable)

When Panet asked for his views about Israel, Williamson said: “Many people think this state is legitimate, but that doesn’t necessarily mean that it is.”

La Croix quoted a Rev. Jacques Masson, a former member of the SSPX, as saying of Williamson: “He belonged to the group that was the most intransigent with Rome. I suspect that they pushed (SSPX founder) Archbishop (Marcel) Lefebvre to harden his line and finally go into schism.” The SSPX, which rejects the Second Vatican Council and the Catholic Church’s reconciliation with the Jews, broke from Rome in 1988 when Lefebvre disobeyed Pope John Paul and consecrated four bishops, including Williamson. Pope Benedict lifted the excommunications in 2009 and the negotiations with the Vatican aim at finding a way to reintegrate these traditionalists into the Church.

Pope Benedict recently said he hoped to reestablish full communion with the SSPX.

Here’s the video, in French:

SSPX AND VATICAN: TALKS ABOUT TO REACH AN END WITHOUT A DEAL

Catholic splinter group sees no Vatican accord

PARIS (Reuters) - Vatican talks with a controversial Catholic splinter group are nearing an end without any accord on reintegrating the ultra-traditionalists, including a bishop whose denial of the Holocaust has embarrassed Pope Benedict.

Bishop Bernard Fellay has said his Society of Saint Pius X (SSPX) has not succeeded in convincing Vatican officials to turn Church teaching back half a century to where it stood before the reforms of the Second Vatican Council (1962-1965).

Benedict sparked off a wave of protest in 2009 by lifting excommunications imposed on the four bishops in 1988 without first requiring them to accept his authority on Church doctrine.

His decision also prompted widespread protests, from Roman Catholics and Jews, because one of the bishops, Richard Williamson, had publicly denied the Holocaust. He has since been convicted and fined for hate speech in Germany.

"We are coming to the conclusion (of the talks), because we have made the tour of the major questions raised by the Council," Fellay told the United States district of the SSPX in an interview posted on its website http://www.sspx.org/.

(Bishop Bernard Fellay at an ordination ceremony for priests in Econe, Switzerland, June 29, 2009/Denis Balibouse)

Asked if Vatican officials had changed their minds during the talks, which began in late 2009, he said: "I don't think that you can say that." He said the pope "has a certain sympathy for us, but within limits."

AGAINST WORLD FAITH SUMMIT

The SSPX, which claims several hundred thousand followers around the world, created the only recent schism in the Church by ordaining the four bishops without Vatican approval in 1988.

The lifting of those excommunications meant the four were again recognized by the Vatican as Catholics. But without an accord, they and their priests will not be recognized as Catholic clergy or be allowed to exercise an official ministry.

The SSPX, which retains the centuries-old Latin Mass and other Catholic traditions, insists it represents the true faith and the Vatican and the rest of the 1.2 billion-strong Church went off the rails at the Council.

Benedict shares their appreciation for tradition and lifted limits on the old Latin Mass in 2007 as a concession to them, but has drawn the line on other Council reforms such as its historic reconciliation with Judaism and other faiths. It was not clear what the Vatican might do if no agreement is reached with the SSPX, which has continued operating as an independent church and ordaining new priests despite an appeal from Rome to refrain from doing so during the talks.

In the interview, Fellay repeated his criticism of Benedict for inviting world religious leaders to meet in the Italian city of Assisi in October, on the 25th anniversary of a similar faith summit organised there by the late Pope John Paul.

He said the pope might have called it because of a recent wave of anti-Christian violence in Muslim countries but said SSPX followers should "pray that the Good Lord intervenes in one way or another so that it doesn't take place."

Mon Feb 21, 2011 7:30pm GMT

By Tom Heneghan, Religion Editor


Saturday, 19 March 2011

UNIVERSITÁRIOS DA CATÓLICA DE BRAGA OBRIGAM CALOIROS A ATACAR SEM ABRIGO

Braga: confrontos entre alunos da Católica e sem-abrigo

Tudo terá acontecido quando "veteranos" da Faculdade de Filosofia obrigaram caloiros a acordar um grupo de sem-abrigo durante uma praxe.



O momento em que agentes da PSP (fardados e à civil) separavam os contendores

Alunos da Universidade Católica que participam nas praxes envolveram-se esta noite em cenas de pancadaria com um grupo de sem-abrigo, em Braga.

Os incidentes começaram quando cerca de três dezenas de estudantes da Faculdade de Filosofia (FAC/FIL) da Universidade Católica de Braga, com um grupo de caloiros que praxavam, se terão dirigido aos sem-abrigo que descansavam nos claustros da Rua do Castelo, no centro de Braga. Esta foi a versão unânime dos vários transeuntes, parte dos quais chamaram a PSP.

Segundo os relatos de comerciantes e lojistas da Rua do Souto (a principal artéria comercial da cidade dos arcebispos), "já tinha havido problemas entre os próprios estudantes trajados e os caloiros na Rua do Janes", uma viela contígua à Rua do Souto e ao Largo do Barão de São Martinho, perto do Café A Brasileira.

Já depois dos primeiros incidentes e agora na presença de agentes da PSP, quer fardados, quer à paisana, os estudantes da Universidade Católica de Braga voltaram para trás e tornaram a envolver-se em incidentes com os sem-abrigo.

Estudantes eufóricos

Dois destes cidadãos contaram ao Expresso que "os estudantes mandaram os caloiros meter-se com a gente várias vezes seguidas e nós estávamos a dormir descansados".

Os estudantes, contatados pelo Expresso no local, mostravam-se eufóricos e apesar das insistências do jornalista, não conseguiram apresentar qualquer versão. Só uma das estudantes do curso de Ciências da Comunicação da Universidade Católica, fez questão de afirmar ao Expresso que "não podemos pagar todos por aquilo que só alguns fizeram".

O Expresso não conseguiu contatar esta noite o director da FAC/FIL da Universidade Católica, Alfredo Dinis, que não se encontravam no Campus, nem qualquer responsável pela Associação de Estudantes da FAC/FIL.

A PSP, que esteve no local durante quase uma hora, registou os incidentes presenciados por muitas pessoas que ao princípio da noite saíam das lojas.

Joaquim Gomes (www.expresso.pt)
21:43 Terça feira, 15 de Março de 2011


EVANGELHO DO DIA: A PERDA E O ENCONTRO DO MENINO JESUS NO TEMPLO

EVANGELHO Lc 2, 41-51a


Evangelho de Nosso Senhor Jesus Cristo segundo São Lucas

Os pais de Jesus iam todos os anos a Jerusalém,
pela festa da Páscoa.
Quando Ele fez doze anos,
subiram até lá, como era costume nessa festa.
Quando eles regressavam, passados os dias festivos,
o Menino Jesus ficou em Jerusalém,
sem que seus pais o soubessem.
Julgando que Ele vinha na caravana,
fizeram um dia de viagem
e começaram a procurá-l’O entre os parentes e conhecidos.
Não O encontrando,
voltaram a Jerusalém, à sua procura.
Passados três dias,
encontraram-n’O no templo,
sentado no meio dos doutores,
a ouvi-los e a fazer-lhes perguntas.
Todos aqueles que O ouviam
estavam surpreendidos com a sua inteligência e as suas respostas.
Quando viram Jesus, seus pais ficaram admirados;
e sua Mãe disse-Lhe:
«Filho, porque procedeste assim connosco?
Teu pai e eu andávamos aflitos à tua procura».
Jesus respondeu-lhes:
«Porque Me procuráveis?
Não sabíeis que Eu devia estar na casa de meu Pai?».
Mas eles não entenderam as palavras que Jesus lhes disse.
Jesus desceu então com eles para Nazaré
e era-lhes submisso.
Palavra da salvação.

JESUS FOUND IN THE TEMPLE



'Jesus is found in the Temple', William Holman Hunt

Each time they are in Jerusalem, the boy is taken to the Temple. There he sees the academies set up within the Temple to teach young men. He is excited by what he sees, and wishes he could join the other students.
On his twelfth birthday he is told by everyone that he is now a man, and must assume the responsibilities of an adult.

While his parents are busy elsewhere, he goes into one of the academies, to listen. He finds himself drawn into the discussion. He has already studied in the synagogue in Nazareth, and he enjoys hearing new opinions and arguments.

Time passes. He is so absorbed in scholarly debate that he does not notice his parents have left. Each of his parents assume he is with the other. He has previously travelled with the women and children, but now that he is a man he can travel with the men's group. He could be in either.

They leave the city the next day without realizing that he is not with them. When they do, they are horrified and rush back to the city. Sensibly, he has not tried to find them, but has stayed within the Temple courts, probably finding a meal and a bed among the regular students of the Temple academy.

When his parents eventually find him, his mother reproaches him. But the young boy knows he has found his niche. It is not in the little village to which he will dutifully return.

The wider world beckons to him.

CRUCIFIXOS NAS ESCOLAS NÃO VIOLAM DIREITOS HUMANOS


O uso de crucifixos nas escolas tem gerado polémica em vários países

Sentença dá razão ao Governo italiano

Crucifixos nas escolas não violam direitos humanos, diz Tribunal Europeu

O Tribunal Europeu dos Direitos Humanos decidiu nesta sexta-feira que o uso de crucifixos nas salas de aulas não viola o direito à educação, ou de os pais educarem os seus filhos de acordo com as suas convicções.

A decisão tomada pelos juízes vem dar razão ao Governo italiano, que em Janeiro do ano passado tinha apresentado um recurso contra uma deliberação do Tribunal Europeu dos Direitos Humanos de Novembro de 2009. Nessa altura o tribunal, com sede em Estrasburgo, deu razão a Soile Lautsi, uma mulher italiana de origem finlandesa que defendeu que os crucifixos nas escolas violam o direito a educar os filhos de uma forma laica.

A nova decisão, que não permite a apresentação de recurso, foi aprovada por 15 votos a favor e dois contra e conclui que, ao manter o uso de crucifixos em escolas públicas, a Itália não está a infringir a Convenção Europeia dos Direitos Humanos e está a actuar dentro dos limites das suas funções na área do ensino.

O polémico processo já se arrastava desde Julho de 2006, quando Soile Lautsi, uma cidadã de Abano Treme, a cerca de 55 quilómetros de Veneza, apresentou uma queixa sobre a presença de crucifixos nas salas de aula da escola frequentada pelos seus filhos.

Inicialmente, o tribunal europeu considerou que o facto poderia ser interpretado como uma agressão a alunos de outras religiões ou sem quaisquer crenças religiosas. Mas agora 17 juízes determinaram que “um crucifico colado a uma parede é um símbolo essencialmente passivo, cuja influência sobre os alunos não pode ser comparada a um discurso ou à participação em actividades religiosas”. Para os magistrados, “não há nenhuma prova de que a visão de um crucifixo nas paredes da sala de aula possa ter influência sobre os alunos”.

O caso referiu-se a Itália mas despertou o interesse de vários países europeus onde a questão também tem sido debatida, apesar de a sentença inicialmente proferida não se aplicar a nenhum outro país. O recurso apresentado por Itália, que considerou estar a ser “eliminado um símbolo da tradição italiana”, foi apoiado por países como a Arménia, Bulgária, Chipre, Grécia, Lituânia, Malta, Roménia ou a Federação Russa.

O ministro dos Negócios Estrangeiros italiano, Franco Frattini, considerou em declarações ao “La Repubblica” que “a decisão sublinha, antes de mais, o direito de os cidadãos defenderem os seus próprios valores e a sua identidade”. Também o porta-voz do Vaticano, Frederico Lombardi, disse tratar-se de “uma decisão histórica e importante”.

A decisão “desiludiu” a família de Soile Lautsi, segundo o seu marido, citado pela BBC. “A liberdade religiosa e a liberdade de escolha são princípios fundamentais e neste caso não foram respeitados”, disse Massimo Albertin. Em Itália, o uso de crucifixos nas escolas não é obrigatório, mas é muito comum.

18.03.2011 - 18:20 Por Isabel Gorjão Santos


Judgment Lautsi and Others v. Italy

18/03/2011

In the case of Lautsi and Others v. Italy, which concerned the presence of crucifixes in Italian State-school classrooms, the Court found no violation of the Convention. It held in particular that the question of religious symbols in classrooms was, in principle, a matter falling within the margin of appreciation of the State - particularly as there was no European consensus as regards that question - provided that decisions in this area did not lead to a form of indoctrination.