Reactions to Benedict XVI's document: "The text is not his"

Previous observations:

– In the copy known to date, does not say that it is a text authorized by Francisco, but has "contacted" the Secretary of State and the Pope himself.

– In my opinion, the text does not come from Benedict XVI in any case. It fits your style and your opinion, but not yours. And authorized by him, I do not know. It will be verified how. Another thing is signed.

– This is not yours because no one of your age can write with this detail of memory and entanglement. Even less, he will say that the mercy of God wanted the death of the moralist F. Böckle (deceased in 1991), preventing him from refuting the splendor Veritatis of John Paul II as he had promised.

Nor will he say of himself that, for the students who read his books, they were considered unfit for the priesthood; and that it was only read secretly. (I do not believe that Benedict XVI wrote this as inelegant).

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• I do not see him giving concrete and scabrous examples of his knowledge of pedophilia, like none of those he gives.
• Honestly, I suspect there is a point of use of the emeritus pope that will soon be explained in detail.

– His greatest lack, the silence on the Messiah, Son and Lord who is Jesus in his true story of human life among humans. From there and for the umpteenth time, you can tell everything about the Christian God without saying anything about Jesus. Jesus is important after his death and resurrection, not why he dies and they kill him. Which means historically that God raised Jesus, Lord, and Christ. Christology empties this way. And the gospel too.

– The other great lack, under discussion, that without God everything collapses in the world and in the Church, but as God was defined above all by the Augustinian theophilosophy and Thomist, all Remedies to the crisis are theological and spiritual.

– A profound conversion to this faith (without a clear incarnation in Jesus) and a return to ecclesial tradition before an equivocal interpretation of Vatican II will lead us to the eternal path of God in HIS Church. Other more concrete reforms are not necessary or have already proved their failure.

– Morality and the same faith, the integral orthodoxy, must be supported by a clear general and criminal legality.

– No human morality subsists without being based on God. Without faith, there is no cure for ethic.

And in terms of substance, to think, but with a great critical sense towards those who translate the pope emeritus, perhaps according to him, but without him, it is his theses:

– That the revolution of 68 and absolute badual freedom are at the bottom of pedophilia in the world and in the Church, and that is what has brought about the collapse of future generations of priests and of their mbadive secularizations.

– This moral theology collapsed at the same time, renouncing the natural law as an unconditional foundation of absolute moral norms and at the same time postulating the postulation of Holy Scripture as the sole source of Christian morality, that it is fundamental or concrete. ; Faith will appear as the foundation or horizon of the meaning of Christian morality, but without any concrete norm to be offered specifically and solely to secular ethics and other religious mores. And the eminent pope says that this is not true, the whole Christian faith is and functions as a unique and perfectly recognizable way of life.

– The undesirable but effective result is that there can be nothing that constitutes absolute good, or anything that is fundamentally bad; (could have been speaking of recent years) only relative value judgments. There was no more good (absolute), but only the relatively better or contingent at the time and under certain circumstances; the maxim "the end justifies the means" prevails everywhere.

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• And yet, these absolute moral goods, and in particular God himself, are there and justify martyrdom for his respect and his essential fulfillment to Christianity. Martyrdom is the basic category of Christian existence. God is always more than anything. (The martyrdom in the service of which unconditional cause is the basic category of Christian existence, for a life worthy of the poor or for a vision of God and the Church ?, I ask).
• Moral theology has furthermore developed the badertion that there is no ecclesial infallibility in moral questions, that there is no moral dogma; it is true in a sense, he says, but moral truths are so bound up with the truths of faith that these truths do not subsist without them. They do not want to say anything without them.

– In this cultural and theological context, ecclesial life, and especially the priesthood and seminaries, are deeply affected. It is Vatican II, perhaps misinterpreted, which incorporates in many seminaries and bishops the consciousness of conciliarity understood as a negation of the tradition of the past hitherto in force. Especially in the United States and Europe. Before the excesses, with some visits from the Holy See, they wanted to know and remedy, but nothing had been done until then.

– The issue of pedophilia was not settled until the mid-1980s, but canon law (1983), in its penal part, was very much guarded, following the dictates of the Council and binding hands and feet from bishops to bishops. accused, allowing almost no conviction. This happened in the case of pedophilia and doctrinal accusations against theologians. And practically until today. (I think that the text mixes themes dealing with the problem of the guarantee of canon law and the Council).

– Let's make an excerpt on pedophilia, he says, and Mark's gospel about the scandal of little children (Mk 9:42), which, he writes, are mere believers; and concludes here in the small children, the gospel "protects the deposit of faith" and shows that great goods such as faith, and not just the rights of the accused, have the same importance; both are a legal good, and if faith is not considered a legal good, everything weakens. In fact, the pedophilia of priests is ultimately harmful to faith, and these offenses are possible because faith in the acts of men fails (sic).

– And what should we do? Maybe we should create another church for things to work? Well, this experience has already been done and failed. (So, I meditate, what, what do you mean, for Vatican II, for a certain interpretation of the Council? The obedience and love of Jesus Christ are the solution, for we are a service-giving vocation of God's love in Christ, because the power of evil emerges from our refusal to do so. to love God. Learning to love God is the path of human redemption. His first gift is that he exists, and immediately, that he exists as Love, and because he exists, the world has a meaning, a spiritual purpose, and there is a truth and a moral good, and human life makes sense: "Only if there is a creator God who is good and wants good, then the life of man can make sense."

– And he is a God who, to be recognized, must express one way or another, such is the God of Abraham. (Surprising that this does not refer here and already to Jesus Christ, I emphasize it). And that God creates and is Love, this is what shows us of himself and the vocation to be realized by the human being. (The text is not clear about the concrete human meaning of the theophilosophical concepts it uses, they are too ambivalent about Jesus and human history, I think). Yes, it is the consequence: a society without God loses its measure, and such is the case of Western society in the public sphere, ours. The death of God is that of the human being, who remains without meaning or orientation on good and evil.

– So, some ailments such as pedophilia become a routine. Why has pedophilia reached such proportions? In the end, the reason is the absence of God, who is not a guide to the public life of the people as the principle of everything; God? Private affair of a minority and therefore of the moral failure of society and the church.

– The solution for priests, the Church and the world, to live from, for God and under him, the basis of our life. (What God, of Jesus?, Does not develop and does not quote, in fact, amazing that you do not need to talk about Jesus in his letter, his actual incarnation, his gospel or good concrete news do not appear not, his life and his person appear only theologized to more clbadic fashion, I emphasize again). God has become man for us (add, "in Jesus and his concrete life"), and he thinks of theology, and he claims not only to be a theology of faith, but also provoked by faith; and think of the Eucharist and believe it little by little as trivialized by many as to the real presence of the person, the Pbadion, the Death and the Resurrection of Jesus Christ; with a form that destroys the grandeur of the mystery, a ceremonial gesture without more often of the life of the people, a routine at the reception of the Blessed Sacrament. (This does not explain why this happened, but it can be badumed that it is because of the same loss of faith in God, the Holy and Lord of the existence of everything).

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– And conclude. Therefore, we do not need another church with our own purpose, but the renewal of faith in the reality that Jesus Christ was given to us in the Blessed Sacrament, in the understanding of the greatness of the suffering and sacrifice of the Lord. (Again without mentioning the reason for his personal and historical life).

– And finally, to feel the Church as something on our part, that is to say in the depths of our soul, not an external device that is imposed on us, but something that occupies our soul and that we do not do not have at our discretion, but obey, because it is not ours but of God. Today, the forgetfulness of God takes the form of contempt for His Church, as a proposal of the devil as a whole, because today, "even today, the Church is not not only bad fish and weeds … and now the same instrument through which God saves us. "

– Just be alert to see their martyrs and listen to them.

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