Showing posts with label Roberto de Mattei. Show all posts
Showing posts with label Roberto de Mattei. Show all posts

Thursday, January 21, 2021

Antonio Gramsci and the Geneology of the Communist Party

Edit: I'm going to start copying entire essays from friendly publications to make sure they don't disappear.  The Communist Party of Italy was founded on today of all days, the day that the King of France was martyred by Illuminist revolutionaries.  Here is a very important essay by the inestimable Roberto de Mattei

 [RorateThe Italian Communist Party was founded at Livorno on January 21, 1921, as a result of a split in the Socialist Party. Its principal founders were Antonio Gramsci (1891-1937), Palmiro Togliatti (1893-1964) and Amedeo Bordiga (1889-1970) subsequently expelled and subjected to damnatio memoriae, according to the typical internal dialectic of every Communist Party.

Friday, June 14, 2019

Francis Actually Reads Blogs He Fears For His “Mental Hygiene”

 Pope Francis yesterday warned the apostolic nuncios (ambassadors) with an unusual footnote.

(Rome) "Because of the mental health", so Pope Francis assured, he does not read internet pages and blogs that criticize his administration. Yesterday, he warned the apostolic nuncios from "blogging" or "even joining groups," who are critical of him. In the same speech, however, Francis quoted just one of those websites that he says he does not read at all. Such as?

On January 16, 2018, Pope Francis met in Santiago de Chile with the Jesuits of that South American country. The main reason for the trip to Chile and Peru was the imminent Amazon Synod  as his confidant, Cardinal Lorenzo Baldisseri, explained. That was only a few days before the storm of homosexual abuse scandal in the Church began to break over Francis.

Francis also approached his confreres of the Society of Jesus SJ) about heresy allegations that had been made to him indirectly a short time before in connection with the controversial post-synodal letter Amoris laetitia. Contentwise, he did not respond to the criticism, but demanded “not to read” such websites and blogs for reasons of "mental hygiene.”

Yesterday, the Pope received in audience all the Apostolic Nuncios who are doing their diplomatic service in different countries worldwide. Their meeting, to which he called them to Rome, ends tomorrow.

In his speech  which was published only in Italian, Francis warned the ambassadors of the Holy See against criticism of his person. The head of the Church said:

"It is therefore incompatible to be a Pontifical Representative and to criticize the Pope behind his back, to have a blog or even to join groups hostile to Him, the Curia and the Church of Rome." 
The third person in which Francis spoke of himself is capitalized in the original Vatican publication. The speech was published on the official website of the Holy See and in today's edition of Osservatore Romano. It should not be forgotten that Archbishop Carlo Maria Viganò, a retired apostolic nuncio, criticized the current pontificate with the greatest publicity so far and called for the resignation of Francis.

When the pope quotes what he does not read out of "mental hygiene"

Remarkably, Francis quoted yesterday for the nuncios, just one of those websites, of which he - as a directive to the Jesuits (and not just them) - said not to read them. The reference can be found in footnote 14. The source quoted by Pope Francis is Corrispondenza Romana, whose founder and editor, Professor Roberto de Mattei, is one of the intellectual critics of the current pontificate.

Footnote 14: an essay by Prof. Roberto de Mattei on Corrispondenza Romana.

The Bergoglians tried to correct this  "embarrassment" immediately, first of all Il Sismografo, the digital press review hosted somewhere between the Vatican Secretariat of State and the Communications Dicastery, led by Luis Badilla, a former Chilean Minister of Popular Front Government of Salvador Allende. There, in tortuous form, an apology is sought,  cited in Santa Marta for what was considered there a scandalous "Faupax", from such an illustrious and honorable, intellectually outstanding and deeply traditional source as the historian Roberto de Mattei:
"After numerous checks and verifications, we have come to a conclusion and present it to our readers, just as this conviction has formed in our editorial staff in these hours: in all probability the Pope was not adequately informed, without complete information and not consciously aware of the very nature of the source used in footnote 14 of his speech.” 
Luis Badilla must have swept aside this formulation like the  beads of sweat on his forehead. There were "so many" references to this source that Il Sismografo felt compelled to respond in order to protect the image of the Pope. Prof. de Mattei is presented by Badilla as an "anti-Bergoglian Italian intellectual" who "in those years did not spare Pope Francis allegations, epithets, adjectives and criticisms, often morally aggressive and not very polite to the Bishop of Rome.”

Il Sismografo: semi-official press review of the Vatican.

But what did Pope Francis quote from Corrispondenza Romana? At first glance "only" the litany of humility of Cardinal Secretary of State Rafael Merry del Val (1865-1930). Francis recommends it to the apostolic nuncios, stating that it comes from a "colleague," Merry del Val, son of a Spanish diplomat, himself serving many years as a diplomat in the service of the Holy See.

However, the essay by Roberto de Mattei on the Spanish-Irish cardinal cited in the source not only includes the litany, but a tribute to the "true aristocrat" whom St. Pius X, though only 38 years old, made Vatican secretary of state.

The red cape for the close circle of Francis, however, is Roberto de Mattei, the quoted author himself: historian, university professor, like his father and grandfather, descendant of the Sicilian nobility and one of the leading figures in Catholic tradition. It was about them he wrote under the title "Defense of Tradition," a book that was published in 2017 in translation by the theologian and philosopher Wolfram Schrems and with a foreword by the writer Martin Mosebach in German and is to be regarded as a standard reference work in German. 

Text: Giuseppe Nardi
Image: Vatican.va (screenshots)
Trans: Tancred vekron99@hotmail.com

Book is available in English.

AMDG

Sunday, May 6, 2018

The Sack of Rome in 1527 is a Meditation for the Church Today



Edit: the Sack of Rome in 1527 is a terrible event, which offers both meditations if loyalty and bravery from the most noble, like the Swiss Guards:

The oath to swear in the Swiss Guards takes place every year on May 6th, in remembrance of the "Sack of Rome" in 1527.  It was then that 147 Swiss soldiers fell defending Pope Clement VII.  Today they are counted as the "smallest army in the world."  It was their valor and that of their leader, Captain Röist, who fell, even as his wife looked on, which gave the Pope time to escape to down the Borgo, a secret passageway, to the Castel Sant'Angelo and to be safe for a time from the depredations of Charles V's Lutheran and Spanish soldiery. 
They also valiantly defended the Pope on September 20th, 1870, when the Masonic armies of Italian unification breached the walls of Rome.


It also offers a meditation on the current state of the Church, as we see these events from afar this from Ludwig Pastor as cited by Roberto de Mattei:

This unlimited license to steal and kill lasted eight days and the occupation of the city nine months. We read in a Veneto account of May 10, 1527, reported by Ludwig von Pastor “Hell is nothing in comparison with the appearance Rome currently presents” (The History of Popes, Desclée, Rome 1942m, vol. IV, 2, p.261). The religious were the main victims of the Landsknechts’ fury. Cardinals’ palaces were plundered, churches profaned, priests and monks killed or made slaves, nuns raped and sold at markets. Obscene parodies of religious ceremonies were seen, chalices for Mass were used to get drunk amidst blasphemies, Sacred Hosts were roasted in a pan and fed to animals, the tombs of saints were violated, heads of the Apostles, such as St. Andrew, were used for playing football on the streets. A donkey was dressed up in ecclesiastical robes and led to the altar of a church. The priest who refused to give it Communion was hacked to pieces. The City was outraged in its religious symbols and in its most sacred memories”. (see also André Chastel, The Sack of Rome, Einaudi, Turin, 1983; Umberto Roberto, Roma capta. The Sack of the City  from the Gauls to the Landsknechts, Laterza, Bari 2012).

AMDG

Sunday, December 31, 2017

Gregory the Great and Christmas in the Year 590

At the beginning of his pontificate, Pope Gregory the Great delivered his first sermon on Adventus, the coming of the Lord, speaking of the Second Coming, the Second Coming of Jesus Christ as Judge.
By Roberto de Mattei *
It was in December of the year 590. One hundred years had passed since the fall of the Roman Empire in the west (476 AD). Another three centuries would pass before the Restauratio Imperii, where the re-establishment of the Christian Empire would be possible in the year 800. The Italian peninsula had been devastated by the armies of the Byzantines, the Goths and the Lombards. In the late spring, the Lombard armies, led by King Agilulf, stood at the gates of the Eternal City. Everywhere there were traces of disaster and tribulation. On the chair of Peter sat a Roman, Gregory I, the descendant of an old senatorial family. His predecessor, Pelagius, had been killed by a terrible plague raging in the city of Rome. The war, hunger, and disease plagued the country, as has happened so often in history.
On the second Sunday of Advent, at the beginning of his pontificate, the Pope delivered his first sermon on the Gospels. He described the calamity of his time and linked it with the passage in Luke 21: 25-33, where Jesus speaks to his disciple of the signs of the end times:
And there shall be signs in the sun, moon and stars, and on earth the nations will be dismayed and perplexed by the raging and thundering of the sea. 
People will die of fear in the expectation of things coming over the earth; for the powers of heaven will be shaken. 
Then the Son of Man will be seen coming on a cloud with great power and glory. 
When that begins, straighten up and raise your heads; because your salvation is near. 
And he made a similitude and said: Look at the fig tree and the other trees: as 
soon as you notice that they bring forth their fruit, you know that the summer is near. 
Similarly, you should know when you (all) see this happening, that the kingdom of God is near. 
Amen, I tell you: this generation will not pass until everything arrives. 
Heaven and earth will pass, but my words will not pass away.
The pope said:
"The Lord and our Savior, dear Brothers, announce the evils which the declining world will meet, because he will find us ready, to stop us loving them. He reveals to us the scourges that announce the coming of the End, because we fear God not in peace, so that we at least fear the approaching judgment, even under the weight of the evils that are breaking over us. The reading of the Holy Gospel, which you, brethren, have just heard was sent by the Lord just before: 'One people will rise up against the other, and one kingdom against the other. One people will rise up against the other and one kingdom against the other. There will be tremendous earthquakes and in many places plagues and famines; terrible things will happen and in the sky you will see huge signs."
Gregory the Great (590-604)
The end of the world, which the Pope called for reflection, is not only the end of history, the parousia, the second return of Jesus Christ on earth, to repay everyone according to his works, and to establish the heavenly Jerusalem. It is also the end of a certain historical epoch which is judged and punished by the Lord for their sins. In this sense, the downfall of Jerusalem is both an allusion to the end of the world and all the punishments God has always used to punish humankind: wars, epidemics, hunger and natural disasters. Any punishment is a preliminary interpretation of the Final Tribunal, and any act of faithfulness to God in times of crisis is an allusion to the testimony that the elect have given to God in the time of the Antichrist.
"We see tribulations in our day that is coming all over the country. Often we have received news from other parts of the known world of earthquakes that are destroying countless cities. We endure the plague without end. We do not yet openly see extraordinary signs of sun and moon and stars, but by changing the air we can sense that they are not far off. Before Italy was handed over to the foreign sword, we saw flaming lightning in the sky, like the living blood of the human race that was to be shed. "
Because of this terrible calamity, the Pope called for the head to be raised, the hearts lifted, and the spirit lifted to the joys of the heavenly home.
"Those who love God must rejoice and rejoice over the end of the world, for surely they will soon meet those whom they love, while the world soon passes away that they have not loved. Therefore it should not be that the believer, who urges to see God, weeps over the scourges of the world, which he knows to be destined to end among them. It is therefore written: Whoever wants to be a friend of the world, makes himself an enemy of God. So who does not rejoice over the approaching end of the world, shows to be her friend, and has proven to be an enemy of God. Those who have planted their roots of the heart in their love for her, those who seek no future life, and those who can not even imagine such a life cry for the destruction of the world. "
Gregory the Great recalled the words of the gospel:
"'Heaven and earth will pass, but my words will not pass away.' It is as if he would openly say that whatever sustains you has no endurance for eternity, while all that is seen passing by remains the same and unchanging, as my passing word pronounces truths that remain and without change. Therefore, my brothers, we experience the fulfillment of what we have heard. The world is being driven down every day by new and greater evils. You yourself can see how many there are left of an innumerable population. Every day we are plagued by new scourges, sudden suffering oppresses us, new and unforeseen catastrophes plague us. Therefore, my brothers, do not love this world, which you can see will not last long. Keep in heart the apostolic commandments with which the Lord admonishes us by saying: Do not love the world and not the things of this world! If one loves the world, the love of the Father is not with him. "
The Pope recalled how a few days earlier in Rome some ancient trees had been knocked down by a cyclone:
"We have to keep in mind that the invisible judge, in order to put these things into practice, moved the breeze of a gentle wind and from a single cloud igniting a storm that shook the earth and numerous buildings to their foundations, so that they were almost made ruins. So what will this Judge do when He Himself comes and His wrath is inflamed in the punishment of sins, when we are unable to bear it when He met us through a harmless cloud? Paul says, looking at the strictness of the judge who is about to come: it is terrible to fall into the hands of the living God. Therefore, dear brothers, keep that day in mind, and what seems grave to you now will be easy for you in comparison. What shall we say of the terrible events of which we are witnesses, if not that they are messengers of the future wrath? It is necessary to see that the present ones are distinct from that extreme tribulation in proportion as the power of the heralds differs from that of the Judge. So remember, dearest brothers, with the utmost attention to that day, change your life, change your behavior, conquer the temptations of evil with all your strength, and punish the sins committed with your tears. You will recognize the coming of the Eternal Judge at the right moment the more you prepare yourself for it today in fear of its severity."
With these words, the Holy Pope Gregory the Great prepared the citizens of Rome in December 590 for Christmas. This is how many of the greatest shepherds spoke in the darkest ages of humanity. Their voice penetrates from a distance to us like the light of a distant star illuminating the darkness of the night, proclaiming in our hearts and in society, the birth of the Divine Savior.
* Roberto de Mattei , historian, father of five, professor of modern history and history of Christianity at the European University of Rome, President of the Lepanto Foundation, author of numerous books, most recently in German translation: Defense of Tradition: The Insuperable Truth of Christ, with a foreword by Martin Mosebach, Altötting 2017. (Not available in English yet)
Translation: Giuseppe Nardi 
Image: Wikicommons / Corrispondenza Romana
Translation: Tancred vekron99@hotmail.com
AMDG

Thursday, November 16, 2017

De Mattei: Friendly Criticism of Rocco Buttiglione’s Theses

Roberto de Mattei
Corrispondenza Romana
November 15, 2017

[Rorate Caeli] I have known Rocco Buttiglione for more than forty years. Both of us were assistants to Professor Augusto Del Noce (1910-1989) at the Faculty of Political Science at La Sapienza University in Rome, but since then our positions have diverged, mainly regarding our judgment on modernity. Buttiglione believed that the historical process inaugurated by the French Revolution was compatible  with Christianity, but I believed it incompatible.  Despite these differences, I appreciated Buttiglione’s work as Minster of National Cultural Heritage in Berlusconi’s government (2005-2006) and expressed my solidarity with him in 2004 when he didn’t attain the nomination as European Commissioner as a result of having called homosexuality “a sin”.  I refer to all this in order to show my sincerity in my “friendly criticism” of his theses, just as Buttiglione is truly sincere when he argues with Professor Seifert, his “life-long friend” in his most recent book (Friendly Responses to the Critics of Amoris Laetitia, which included an essay introduction by Cardinal Gerard Ludwig Müller, Ares, Milan 2017, p. 41).


The volume recently published has 200 pages, divided into four chapters. There is nothing in it that Buttiglione’s readers don’t know.  The chapters are in fact made up of essays previously published in several places, between 2016 and 2017. This explains the numerous repetitions, which, nonetheless, aid in a better understanding of his basic thesis: the possibility of admitting the divorced and remarried to Communion, since  in certain cases, “even if the acts are illegitimate” , people “may not fall into mortal sin because of the absence of full knowledge and deliberate consent” (p.172).


I have already had the occasion to criticize this position (see here: https://rorate-caeli.blogspot.com/2017/11/de-mattei-increasing-confusion-cardinal.html Additionally, in order to justify it, Buttiglione introduces a fallacious distinction between “grave sin”, “specified by the object (by grave matter)” and “mortal sin”, “specified by the effects on the subject (it kills the soul)”. He writes “ all mortal sins are also grave sins, but not all grave sins are also mortal. It may happen in fact that in some cases grave matter has not been accompanied by full awareness and deliberate consent.” (p. 173).

Thursday, March 2, 2017

Roberto Mattei: After the latest scandals, we demand the resignation of Archbishop Paglia and Bishop Sanchez Sorondo




Vincenzo Paglia (left), President of the Pontifical Academy for Life (Formerly Family Minister of the Holy See), gave a lecture on the politician Marco Pannella, one of the most disgraceful church enemies; Curia bishop Marcelo Sanchez Sorondo (right) invited Paul Ehrlich, an overpopulation and abortionist ideologist, to the Vatican. What is going on in the Catholic Church when the most intimate confidants of the Pope celebrate abortion ideologues, and when Ehrlich himself says he is "electrified" by the direction Pope Francis is taking the Church?

By Roberto de Mattei *
Among the most recent events, which have caused upset among Catholics, two make for special attention.The first incident is the immense praise for Marco Pannella by the Archbishop of Verona, Vincenzo Paglia, President of the Pontifical Academy for Life . The occasion was the posthumous presentation of Pannella autobiography at the headquarters of the Radical Party in Rome: "Lo Spirito di Marco ci aiuti a vivere in quella stessa direzione " (The Spirit of Marco help us to live in the same way).
The second incident is the presentation by Dr. Paul Ehrlich, a well-known representative of today's "culture of death", which he was able to hold at the invitation of the Roman Catholic, Marcelo Sanchez Sorondo, in the Vatican. The American biologist is connected with Marco Pannella,  and both the deceased leader of the Radical Party like Ehrlich, is an abortion advocate and a declared enemy of the Catholic Church. While Mgr. Paglia more or less gave spontaneous explanations as in delirium, Sanchez Sorondo, in his capacity as chancellor of the Pontifical Academy of Sciences and the Pontifical Academy of Social Sciences, made an official invitation to Ehrlich.
Sanchez Sorondo, like Paglia, is a confidant of Pope Francis, and although "thousands of people have asked Francis to end this scandal, it goes on," complained Maria Madise of Voice of the Family. More than 10,000 signatures had been sent by the Catholic Organization of the United States to Pope Francis, with a request to prevent the participation of Ehrlich in the Vatican.
In a joint press release, the Voice of Family , LifeSiteNews , the Lepanto Foundation and Famiglia Domani have emphasized that Ehrlich is one of the most famous Neo-Malthusian abortion representatives. In 1968 he published the bestseller The Population Bomb. He prophesied to mankind a cataclysmic future dominated by overpopulation and demanded compulsory measures for birth control in order to avert them.
Although his predictions did not occur and had even colossally disregarded the facts, Ehrlich continues to assiduously demand selective abortion and mass sterilization as a legitimate means of population control. Ehrlich's ideas have been implemented in the People's Republic of China, India, Kenya and other states with governmental authority, making him responsible for the millions of deaths of those unborn.
In an interview by Mara Hvistendahl of 2011, Ehrlich defended selective abortion by saying, "It would be a good idea to leave the people the right to make decisions so that they have only a few children and only those who want them." The determination of the sex of the born children by abortion and even the killing born children is better for women, says Ehrlich, than the fate that she would expect in an overpopulated world.
In an article published in 2015, Ehrlich attacked the Catholic faith as "dangerous", because it opposes the contraceptive mentality. In the same year, he openly criticized the encyclical of Laudato si by Pope Francis, because he made passages against the birth control.
In 2014 he said:
"The Pope and many bishops represent a real evil and are part of the backward forces of the planet, which I believe are primarily interested in preserving their power."
John Henry Westen, the editor-in-chief of LifeSiteNews , wrote that Pope Francis, by not attacking Ehrlich, "does not follow his duty to protect the faith entrusted to the Church by Christ." Westen added:
"In an interview, Ehrlich told us that he was 'electrified' by the direction that Pope Francis is giving to the Catholic Church."
The invitation of Ehrlich to the Vatican, therefore, represents a scandal which increases the already existing confusion in the Church. Perhaps Monsignor Sanchez Sorondo thinks of Ehrlich what Msgr. Paglia said about Marco Pannella:
"He is a man of great spirituality (...) His death is a great loss to our country (...) His mind blows on ... He was the stimulus of a more beautiful life, not only for Italy, but for our whole world, the more Because every man needs to know how to speak (...) I wish that the spirit of Marco might help us live in the same way. "
All quotes can be checked on Youtube.
Some Catholic associations and media have rightly demanded the resignation of Archbishop Vincenzo Paglia from his office as President of the Pontifical Academy for Life and as Grand Chancellor of the Pontifical Institute John Paul II for Studies on Marriage and the Family. For the same reasons, we also demand the resignation of Bishop Marcelo Sanchez Sorondo from his office as Chancellor of the Pontifical Academy of Sciences and the Pontifical Academy of Social Sciences .
* Roberto de Mattei , historian, father of five children, professor of modern history and history of Christianity at the European University of Rome, President of the Lepanto Foundation, author of numerous books.
Image: Corrispondenza Romana
Trans: Tancred vekron99@hotmail.com
Link to Katholisches...
AMDG

Thursday, May 19, 2016

Pope Francis and His Revolutionary Language



Pope Francis' "Revolutionary Language"
(Rome) The historian and well-known Catholic intellectual Roberto de Mattei published a column yesterday in the Rome newspaper Il Tempo (18th May), about the "revolutionary language" of Pope Francis.

The revolutionary language of Pope Francis

by Roberto de Mattei

In the Church's history there have been many "reformist" popes, but Pope Bergoglio seems to belong to a different category, which has been alien under the Roman popes to date, that of the "revolutionary".

The reformers of the past aimed to restore the doctrine and the discipline to its purity and original integrity, which is why they can be referred to from this point as "traditionalists". Such popes were Pius IX. and Pius X.

The revolutionaries, however, are those who want to make a break between past and present, by locating the achievable ideal in a utopian future.

The breach of Pope Francis with the past takes place more in language than on the doctrinal level. However, the language has a greater power to change than the idea that it represents in the media age. It is no accident that Cardinal Schönborn was called to launch the Papal Letter Amoris laetitia at the press conference in Rome as "a linguistic event".

The decision for a particular "house style", which is expressed through words, gestures and omissions, requires a certain mindset and implicitly offers new doctrine. The claim, however, carries out a linguistic revolution, from which one denies that it is also a doctrinal revolution, which inevitably leads to confusion. However, the confusion, the disorientation and a certain schizophrenia seem to be the distinctive cipher of the current pontificate.

Recent examples of the confusion surround the concept of poverty. The poverty of the Gospel is confused with that of the socialist-communist ideologies.

The former is a state of perfection, which arises from the conscious decision of the individual. The second is a social state which is imposed as a mandate from above.

In addition, if the men of the Church and Catholics should live generally on a personal level in the spirit of poverty, in the sense that they should not depend on earthly goods, that does not mean that the Church should be as poor as an institution founded by Christ, but have all the necessary material resources to carry outn its mission.

To rob the Church of this means depriving it of the means, to amputate and weaken its action in the world. From the point of this poverty mongering, Pope Bergoglio puts the Church in danger by taking away its vitality, to change it in order to immerse it in the process of secularization that has been dissolving what the Church once was in the Christian West.

* Roberto de Mattei , historian, father of five children, Professor of Modern History and History of Christianity at the European University of Rome, President of Lepanto Foundation, author of numerous books, most recently appeared: Vicario di Cristo. Il primato di Pietro tra normalità ed eccezione (Vicar of Christ, the Primacy of Peter Between Normality and Exception.), Verona 2013; in German translatio: The Second Vatican Council - A Previously Unwritten History, Ruppichteroth 2011. The intertitles are from the editors.

Translation: Giuseppe Nardi Image: Corrispondenza Romana Trans: Tancred vekron99@hotmail.com Link to Katholishes... AMDG

Saturday, May 7, 2016

"An Interpretation of Amoris Laetitia From Tradition is Not Possible"-- Interview With Abbé Claude Barthe by Roberto de Mattei

Abbé Claude Barthe: Chapter VIII of Amoris Laetitia is incompatible
with the Church's tradition  
(Rome) The French priest Abbe Claude Barthe was one of the first people already on 8 April, the date of its publication, to take a position on the Apostolic Letter, Amoris Laetitia. The theologian has written many books, among others, La messe, une forêt de symboles (The Mass, a Forest of Symbols), Les romanciers et le catholicisme (The novelists and catholicity) and Penser l'oecuménisme autrement (Ecumenism Thinks Differently ). The historian and Catholic thinker, Roberto de Mattei conducted an interview for Corrispondenza Romana with Abbé Barthe to deepen the analysis.

Prof. de Mattei: it is very interesting for us to give Abbé Barthe the floor because you in your response to Amoris Laetitia  were not, as others had initially tried in the first moment, to read the Apostolic Letter on the basis of a traditional framework, and we share your reading.
Abbe Claude Barthe: I can not see how one could interpret  Chapter VIII of the letter within the meaning of the traditional doctrine, honestly. It would mean doing violence to the text  and not respecting the intent of the editors who want to introduce a new element: "Therefore, it is no longer possible to say ..." (AL, 301).
Prof. de Mattei: And yet, what is said in the Apostolic Exhortation that is not so new.

Abbe Claude Barthe: You're right, it is not new on the part of theological protest movements. Since the Council, under Paul VI. and John Paul II., there was a great undertaking primarily of protest theologians to attack Humanae Vitae with the help of books, "explanations" of theologians and congresses.  At the same time the demand of Communion for "remarried" divorced (and also homosexuals as couples and  cohabitants), I would say, played a symbolic role. One must know that it has long been the practice of many priests in France, Germany, Switzerland and many other places to allow "remarried" divorcees to communion, and to give them absolution when they want it.
The most common support for this demand came through a pastoral letter of 1 July 1993 of the Upper Rhine Bishops Saier, Lehmann and Kasper, entitled: "For pastoral care of people from broken marriages, divorced and remarried divorcees." It was about "respect for a decision of conscience."  It contained exactly, among other things, the arrangements of the current Apostolic Exhortation: in theory there would be no general admission to Communion, but the exercise of an examination with the priest to see whether the new partners "are authorized by their own conscience, to approach the table of the Logos." In France, some bishops (Cambrai, Nancy) have published files of diocesan synods that go in the same direction. Cardinal Martini, Archbishop of Milan, had also called for changes in the Discipline of the Sacraments in one general assemblyheld on 7 October 1999 at the General Assembly of the Synod of Bishops on Europe speech that was a real program for a pontificate.
And in fact you go to France, Belgium, Canada and the US even further: Some priest, even a relatively large number, celebrate for second marriages a small ceremony without the bishops prevent them. Some bishops encourage this practice even as it has done "divorcés remariés Chrétien" (Remarried divorced Christians Desclée de Brouwer, 1990) Msgr. Armand le Bourgeois, the former bishop of Autun in his book. The "jurisdictions of religious" like those of diocese also "regulate" this ceremony even, discreetly, to be done without bells, without the blessing of the rings.
Prof. de Mattei: Share the assessment that Cardinal Kasper played a leading role?
Abbe Claude Barthe: At the beginning already. Pope Francis called Kasper shortly after his election a "great theologian", as he prepared the ground with his speech to the Consistory of 20 February 2014 which caused a great sensation. From there the matter was continued with great skill in three stages: two synodal assemblies in October 2014 and in October 2015 where the reports contained Kasper's "message".
Between the two Synods of the text was on September 8, 2015 Mitis iudex Dominus Iesus whose architect was Msgr. Pinto, dean of the Roman Rota, to make  easier the nullity of marriage, mainly because it takes place before it gets in front of the bishop when the couple request nullity together, and it alone can decide, because the double judgement has been abolished.Some canonists have spoken  in this case already of a cancellation by mutual consensus.
The synod has  a kind of leadership core, which is a Cupola [the  Abbé Barthe's use of the Italian word refers to the leaders of a mafia organization], around the very influential Cardinal Baldisseri, the Secretary General of the Synod, together with Msgr. Bruno Forte, Archbishop of Chieti-Vasto and special secretary of the Synod, which is the number two, to Msgr. Fabio Fabene, new member of the Congregation of Bishops and undersecretary of the Synod, then still Cardinal Ravasi, President of the Pontifical Council for Culture, who was responsible for the message of the Synod Assembly, and all together carefully supported by Msgr. Victor Manuel Fernandez, rector of the Catholic University of Argentina, and by the Jesuit Antonio Spadaro, editor of the Roman Jesuit journal Civilta Cattolica . Added to this are other influential persons, all of whom are close to the Pope like the Bishop of Albano and C9 Cardinal Council Secretary Marcello Semeraro and Msgr. Vincenzo Paglia, President of the Pontifical Family Council. To them is also appended Cardinal Schönborn, the Archbishop of Vienna, the main one responsible for the Catholic Catechism, in the role of guarantorwho assumed   at the Synod that the text of the final report was already orthodox which Cardinal Müller refused to do. This whole team contributed a considerable amount of work in order to achieve the desired goal ...
Prof. de Mattei: To create a text of more than 250 pages submitted by the second Synodal Assembly ...
Abbe Claude Barthe: Even earlier ... The text of the post-synodal letter was broadly elaborated in September 2015 that is, before the start of the second Synod on marriage and the family.
Prof. de Mattei: You spoke of a desired target. What exactly?
Abbe Claude Barthe: It is very possible that it was at the beginning the intention of Pope Francis to grant only a "pastoral" and "merciful" pass. Since theology is a rigorous science, principles had to be announced, to justify a decision of conscience, to be permit people who live in public adultery to the sacraments. From the beginning, many passages of the Apostolic Exhortation prepare the doctrinal statement of the eighth chapter. There is the talk of "situations of weakness or imperfection" (AL, 296), and most of the divorcees who are seen "in a second union, settled over time, with new children, with proven loyalty, generous dedication, Christian commitment, with the awareness of the irregularity  their situation "involved," and great difficulty, these turn back without wanting the feeling on their conscience that they fall into new sin (AL, 298). In this "imperfect" situation (AL, 307), which relates to the "perfect ideal marriage," the Apostolic Exhortation rules for a "special exception" (AL, 301).
This happens naturally with the help of a priest "in the internal forum" (for both partners of the new union?) That the interested parties would be permitted to form a correct judgment of conscience (Al, 300). This judgment (The priest ?, the partner? with the explanation of the priest) do it because of "conditionalities or mitigating factors [...] possible that one in the middle of an objective situation of sin - who is not subjectively culpable or at least not completely "can go to the sacraments (AL, 305). It does not say whether this ruling also applies to the other priests who are interested to administer the sacraments. Anyway, it must be said that the text is not focused on access to the sacraments, which is treated in a footnote, which creates a pretty bashful impression (footnote 351).
A theological principle, however, is stressed which is summarized in paragraph 301 that is applicable to quote again: "It is therefore no longer possible to say that all who live in any so-called 'irregular' situations, are in a state mortal sin and have lost sanctifying grace. The restrictions have not only to do with a possible lack of knowledge of the standard. A person can, even though he knows the standard exactly, have great difficulty in understanding the values ​​at stake in the moral norm,[339] or he may be in a specific situation, which does not allow him to act differently and make other decisions without incurring a new sin."
A principle that can be analyzed as follows: 1) the basis of specific conditionalities, would be that people who are in "active" public adultery and know the moral rule prohibiting them, invite a guilt if they were to leave this situation (especially compared to the birth of children); 2) The people who live in  "active" public adultery, therefore, would not commit mortal sin if they remain in this state.
In fact, the negative consequences that result from the completion of the adulterous condition are (the children born of illegitimate union would suffer from the separation of parents) are not new sins, but the indirect effect of a virtuous action, namely the ending of a sinful state.
Natural justice must be respected, this applies especially to the continuation of the education of children from the second union, but outside a sinful state. So here we have a frontal contrast with the previous lesson that John Paul II. stressed in paragraph 84 of Familiaris Consortio. This clarified: If serious motives prevent it, that the "remarried" end in common life  under one roof,  then they have to live like brother and sister. This is in contrast to the new doctrinal proposal: Under certain conditions, adultery is not a sin.
Prof. de Mattei: You are saying  that one must not recognize the faith instinct?
Abbe Claude Barthe: All can not be reconciled with the natural and Christian morality. Those with knowledge of the moral norm have committed themselves sub gravi (the divine commandment that prohibits fornication and adultery) whose sin can not be excused, and therefore it can not be said that they in themselves are in a state of grace prior. St. Thomas Aquinas says in a Quaestio of the Summa Theologica, which all moralists well know, in Quaestio 19 of IA and IIÆ: It is the quality of an object that our quest arises that makes a voluntary act good and not the circumstances the action (Art. 2), and even if it is true that human reason can err and can take a bad action for good (Art. 5), are not some errors excusable, it is especially not those who disregard that one is not allowed to approach the wife of another, which is in direct opposition to the law of God (Art. 6).

Elsewhere, where it is also well-known to the moralists, in Quodlibet IX, Quaestio 7, Article 2, St. Thomas explains that circumstances can not change the value of an action, but its nature is one of the killing or punishing an offender to satisfy justice or legitimate defense. It is in this case not unjust violence, but a virtuous action. In contrast, he emphasizes that with some actions,  badness is inseparably linked, as in fornication, adultery, and other similar actions. You can never be good.
A child who reads the catechism understands this, Pius XII said in a speech on 18 April 1952 with which he condemned situation ethics that does not rely on the universal moral law, such as the Ten Commandments, but "in real and concrete conditionalities and circumstances in which one must act, and according to which the deciding individual conscience must judge and decide."
Pius XII. recalled that a good intention can never justify objectionable means, and that there are situations in which man, and especially the Christian, must sacrifice everything, even his life, to save his soul. The same thing happened in the encyclical Veritatis Splendor of John Paul II., when she says that the circumstances or the intentions of a dishonest act in itself can never turn into a subjectively honest effect of their object. He said, quoting St. Augustine (Contra mendacium): fornication, curses, etc. remain, even if they were committed for good reasons, always sins.
Prof. de Mattei: What's to be done?
Abbe Claude Barthe: The words of Christ can not be changed: "Even a woman commits adultery when she divorces her husband and marries another" (Mk 10:12). Professor Robert Spaemann, a German philosopher and friend of Benedict XVI.commented that any reasonable person can see that here we have a break. I do not think that one can be content to assert an interpretation of the eighth chapter of the Apostolic Exhortation, according to which nothing has changed. One must also take the Pope's words seriously, which confirmed the presentation of the letter by Cardinal Schönborn on the return flight from Lesbos.
The theological principle is clear and the commitment to truth requires us to say that it is not acceptable. This also applies to the related proposals, such as those who claim that illicit cohabitation or the communion of the divorced and remarried the ideal of marriage are embodied "at least partially and in analog." (AL, 292). It is therefore to be hoped, in the strong sense of theological hope, that many pastors, bishops and cardinals will speak in a clear way for salvation. At the same time, by the infallible Magisterium of the Pope or the Pope and  the bishops in communion with him, to solicit, request and demand an authentic interpretation - in terms of the interpretation of the revealed Depositums, including Depositums of natural law, and all that which is associated with it - that which differs and thus confirms in the name of faith what is true and rejects what is not.
It seems to me that today, 50 years after the Second Vatican Council,  we are entering into a new Post-Conciliar phase. We have seen a few passages on ecumenism, on religious freedom, breached the dam of doctrinal and theological Roman ecclesiological doctrine which was believed to be safe and well knit. Then another dam was built to withstand against the surge of modernity, the natural and Christian morality, whose starting points were Humanae Vitae of Paul VI. and all subsequent documents of John Paul II. on this subject. Everything that was described as  the "Restoration" as Joseph Ratzinger described it in "State of the faith,"  was largely built on the basis of the defense of marriage and the family. Everything happens now, as though the dam will break  at any moment.
Prof. de Mattei: Someone might accuse you exaggerated pessimism ...
Abbé Barthe: On the contrary. I think we are witnessing a crucial moment of Post-Conciliar history. It's hard to say what the consequences will be of that which we are experiencing, but it will be considerable. And despite everything, I'm sure that it will be positive in the end. First of all, I am safe by faith because the Church has the words of eternal life. I am also confident a very real way, because the need for a return to the Magisterium, the teaching that is actually one, will emerge more clearly in the future.
Translation: Giuseppe Nardi 
Image: Corrispondenza Romana
Trans: Tancred vekron99@hotmail.com
Link to Katholisches...
AMDG