Tag Archives: Agenda Kasper

Bishop Athanasius Schneider condemns Synod’s Final Relatio & its Perpetrators

A back door to a neo-Mosaic practice in the Final Report of the Synod

By Most Rev. Athanasius Schneider


The XIV General Assembly of the Synod of the Bishops (October 4 – 25, 2015), which was dedicated to the theme of “The Vocation and Mission of the Family in the Church and Contemporary World”, issued a Final Report with some pastoral proposals submitted to the discernment of the Pope. The document itself is only of an advisory nature and does not possess a formal magisterial value.

Yet during the Synod, there appeared those real new disciples of Moses and the new Pharisees, who in the numbers 84-86 of the Final Report opened a back door or looming time bombs for the admittance of divorced and remarried to Holy Communion. At the same time those bishops who intrepidly defended “the Church’s own fidelity to Christ and to His truth” (Pope John Paul II, Apostolic Exhortation, Familiaris Consortio, 84) were in some media reports unjustly labeled as Pharisees.

The new disciples of Moses and the new Pharisees during the last two Assemblies of the Synod (2014 and 2014) masked their practical deny of the indissolubility of marriage and of a suspension of the Sixth Commandment on a case-by-case basis under the guise of the concept of mercy, using expressions such as: “way of discernment,” “accompaniment”, “orientations of the bishop,” “dialogue with the priest,” “forum internum,” “a more fuller integration into the life of the Church,” a possible suppression of imputability regarding the cohabitation in irregular unions (cf. Final Report, nn. 84-86).

This text section in the Final Report contains indeed a trace of a neo-mosaic practice of divorce, even though the redactors skillfully and, in a cunning manner, avoided any direct change of the doctrine of the Church. Therefore, all parties, both the promotors of the so-called “Kasper agenda” and their opponents, are apparently satisfied stating: “All is OK. The Synod did not change the doctrine.” Yet, such a perception is quite naive, because it ignores the back door and the pending time bombs in the abovementioned text section which becomes manifest by a careful examination of the text by its internal interpretive criteria.

Even when speaking of a “way of discernment” there is talk of “repentance” (Final Report, n. 85), there remains nevertheless a great deal of ambiguity. In fact, according to the reiterated affirmations of Cardinal Kasper and like-minded churchmen, such a repentance concerns the past sins against the spouse of the first valid marriage and the repentance of the divorced indeed may not refer to the acts of their marital cohabitation with the new civilly married partner.

The assurance of the text in the numbers 85 and 86 of the Final Report that such a discernment has to be made according to the teaching of the Church and in a correct judgement remains nevertheless ambiguous. Indeed, Cardinal Kasper and like-minded clerics emphatically and repeatedly assured that the admittance of the divorced and civilly remarried to Holy Communion will not touch the dogma of the indissolubility and of the sacramentality of marriage, and that a judgement in the conscience in that case has to be considered as being correct even when the divorced and remarried continue to cohabitate in a marital manner, and that they should not be required to live in complete continence as brother and sister.

In quoting the famous number 84 of the Apostolic Exhortation Familiaris Consortio of Pope John Paul II in number 85 of the Final Report, the redactors censured the text, cutting out the following decisive formulation: “The way to the Eucharist can only be granted to those who take on themselves the duty to live in complete continence, that is, by abstinence from the acts proper to married couples”.

This practice of the Church is based on Divine Revelation of the Word of God: Written and transmitted through Tradition. This practice of the Church is an expression of the uninterrupted Tradition since the Apostles and, thus, remains unchangeable for all times. Already Saint Augustine affirmed: “Who dismisses his adulterous wife and marries another woman, whereas his first wife still lives, remains perpetually in the state of adultery. Such a man does not any efficacious penance while he refuses to abandon the new wife. If he is a catechumen, he cannot be admitted to baptism, because his will remains rooted in the evil. If he is a (baptized) penitent, he cannot receive the (ecclesiastical) reconciliation as long as he does not break with his bad attitude” (De adulterinis coniugiis, 2, 16). In fact, the above intentional censorship of the teaching of Familaris Consortio in n. 85 of the Final Report, represents for any sane hermeneutics the very interpretation key for the understanding of the text section on divorced and remarried (numbers 84-86).

In our days exists a permanent and omnipresent ideological pressure on behalf of the mass media, which are compliant with the unique thought imposed by the anti-Christian world powers, with the aim to abolish the truth of the indissolubility of the marriage – trivializing the sacred character of this Divine institution by spreading an anti-culture of divorce and concubinage. Already 50 years ago, the Second Vatican Council stated that the modern times are infected with the plague of the divorce (cf. Gaudium et spes, 47). The same Council warns that the Christian marriage as Christ’s sacrament should “never be profaned by adultery or divorce” (Gaudium et spes, 49).

The profanation of the “great sacrament” (Eph 5, 32) of the marriage by adultery and divorce has assumed massive proportions at an alarming rate not only in the civil society but also among Catholics. When Catholics by means of divorce and adultery theoretically and as well as practically repudiate the will of God expressed in the Sixth Commandment, they put themselves in a spiritually serious danger of losing their eternal salvation.

The most merciful act on behalf of the Shepherds of the Church would be to draw the attention to this danger by means of a clear – and at the same time loving – admonition about the necessarily full acceptance of the Sixth Commandment of God. They have to call the things by their right name exhorting: “divorce is divorce,” “adultery is adultery” and “who commits consciously and freely grave sins against the Commandments of God – and in this case against the Sixth Commandment – and dies unrepentantly will receive eternal condemnation being excluded forever from the kingdom of God.”

Such an admonition and exhortation is the very work of the Holy Spirit as Christ taught: “He will convict the world concerning sin and righteousness and judgment” (John 16: 8). Explaining the work of the Holy Spirit in “convincing sin,” Pope John Paul II said: “Every sin wherever and whenever committed has a reference to the Cross of Christ-and therefore indirectly also to the sin of those who “have not believed in him,” and who condemned Jesus Christ to death on the Cross” (Encyclical Dominum et Vivificantem, 29). Those who conduct a married life with a partner, who is not their legitimate spouse, as it is the case with divorced and civilly remarried, reject the will of God. To convince such persons concerning this sin is a work moved by the Holy Spirit and commanded by Jesus Christ and thus an eminently pastoral and merciful work.

The Final Report of the Synod unfortunately omits to convince the divorced and remarried concerning their concrete sin. On the contrary, under the pretext of mercy and a false pastorality, those Synod Fathers who supported the formulations in the numbers 84-86 of the Report tried to cover up the spiritually dangerous state of the divorced and remarried.

De facto, they say to them that their sin of adultery is not a sin, and is definitely not adultery or at least is not a grave sin and that there is no spiritual danger in their state of life. Such a behavior of these Shepherds is directly contrary to the work of the Holy Spirit and is therefore anti-pastoral and a work of the false prophets to whom one could apply the following words of the Holy Scripture: “Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter” (Is 5:20) and: “Your prophets have seen for you false and deceptive visions; they have not exposed your iniquity to restore your fortunes, but have seen for you oracles that are false and misleading” (Lam 2: 14). To such bishops the Apostle Paul without any doubt would say today these words: “Such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ” (2 Cor 11:13).

The text of the Final Report of the Synod not only omits to convince unambiguously divorced and civilly remarried persons concerning the adulterous and thus gravely sinful character of their life style. It justifies indirectly such a lifestyle by means of assigning this question ultimately in the area of the individual conscience and by means of an improper applying of the moral principle of imputability to the case of cohabitation of the divorced and remarried. In fact, the applying of the principle of imputability to a stable, permanent and public life in adultery is improper and deceptive.

The diminution of the subjective responsibility is given only in the case when the partners have the firm intention to live in complete continence and make sincere efforts therein. As long as the partners intentionally persist to continue a sinful life, there can be no suspension of imputability. The Final Report gives the impression to intimate that a public life style in adultery – as it is the case of civilly remarried – is not violating the indissoluble sacramental bond of a marriage or that it does not represents a mortal or grave sin and that this issue is furthermore a matter of private conscience. Hereby one can state a closer drift towards the Protestant principle of subjective judgement on matters of faith and discipline and intellectual closeness to the erroneous theory of “fundamental option,” a theory already condemned by the Magisterium (cf. Pope John Paul II, Encyclical Veritatis Splendor, 65-70).

The Shepherds of the Church should not in the slightest manner promote a culture of divorce amongst the faithful. Even the smallest hint of yielding to the practice or to the culture of divorce should be avoided. The Church as a whole should give a convincing and strong witness to the indissolubility of the marriage. Pope John Paul II said that divorce “is an evil that, like the others, is affecting more and more Catholics as well, the problem must be faced with resolution and without delay” (Familiaris Consortio, 84).

The Church has to help the divorced and remarried with love and patience to recognize their own sinfulness and to help them to convert with one’s whole heart to God and to the obedience to His holy will, which is expressed in the Sixth Commandment. As long as they continue giving a public anti-witness to the indissolubility of marriage and contributing to a culture of divorce, the divorced and remarried cannot exercise those liturgical, catechetical and institutional ministries in the Church, which demand by their own nature a public life in accordance with the Commandments of God.

It is obvious that public violators for instance of the Fifth and Seventh Commandments, such as owners of an abortion clinic or collaborators of a corruption network, not only cannot receive Holy Communion but, evidently, cannot be admitted to public liturgical and catechetical services. In an analogous manner, public violators of the Sixth Commandment, such as divorced and remarried, cannot be admitted to the office of lectors, godparents or catechists. Of course, one must distinguish the gravity of the evil caused by the life style of public promotors of abortion and corruption from the adulterous life of divorced people. One cannot put them on the same footing. The advocacy for the admission of divorced and remarried to the task of godparents and catechists aims ultimately not the true spiritual good of the children, but turns out to be an istrumentalization of a specific ideological agenda. This is a dishonesty and a mockery of the institute of godparents or catechists who by means of a public promise took on the task of educators of the faith.

In the case of godparents or catechists who are divorced and remarried, their life continuously contradicts their words, and so they have to face the admonition of the Holy Spirit through the mouth of the Apostle Saint James: “But be doers of the word, and not hearers only, deceiving yourselves” (James 1: 22).   Unfortunately, the Final Report in n. 84 pleads for an admittance of the divorced and remarried to liturgical, pastoral and educational offices. Such a proposal represents an indirect support to the culture of divorce and a practical denial of an objectively sinful lifestyle. Pope John Paul II on the contrary indicated only the following possibilities of participating in the life of the Church, which for their part aim a true conversion: “They should be encouraged to listen to the word of God, to attend the Sacrifice of the Mass, to persevere in prayer, to contribute to works of charity and to community efforts in favor of justice, to bring up their children in the Christian faith, to cultivate the spirit and practice of penance and thus implore, day by day, God’s grace” (Familiaris Consortio, 84).

There should remain a salutary area of exclusion (non-admittance to the Sacraments and to the public liturgical and catechetical offices) in order to remind the divorced their real serious and dangerous spiritual state and, at the same time, to promote in their souls the attitude of humility, obedience and of longing for the authentic conversion. Humility means courage for truth, and only to those who humbly subject themselves to God, will receive His graces.

The faithful, who have not yet the readiness and the will to stop with the adulterous life, should be spiritually helped. Their spiritual state is similar to a kind of “catechumenate” regarding the sacrament of Penance. They can receive the sacrament of Penance, which was called in the Tradition of the Church “the second baptism” or “the second penance,” only if they sincerely break with the habit of the adulterous cohabitation and avoid public scandal in an analogous manner as do the catechumens, the candidates to the Baptism. The Final Report omits to call the divorced and remarried to the humble recognition of their objective sinful state, because it omits to encourage them to accept with the spirit of faith the non-admittance to the Sacraments and to the public liturgical and catechetical offices. Without such a realistic and humble recognition of their own real spiritual state, there is no effective progress towards the authentic Christian conversion, which in the case of the divorced and remarried consists in a life of complete continence, ceasing to sin against the sanctity of the sacrament of marriage and to disobey publicly the Sixth Commandment of God.

The Shepherds of the Church and especially the public texts of the Magisterium have to speak in an utmost clear manner, since this is the essential characteristic of the task of the official teaching. Christ demanded from all His disciples to speak in an extremely clear manner: “Let what you say be ‘Yes’ or ‘No’; anything more than this comes from evil” (Math 5: 37). This is valid all the more when the Shepherds of the Church preach or when the Magisterium speaks in a document.

In the text section of the numbers 84-86 the Final Report represents, unfortunately, a serious departure from this Divine command. Indeed in the mentioned passages the text does not plead directly in favor for the legitimacy of the admittance of the divorce and remarried to Holy Communion, the text even avoids the expression “Holy Communion” or “Sacraments.” Instead, the text by means of obfuscating tactics, uses ambiguous expressions like “a more full participation in the life of the Church” and “discernment and integration.”

By such obfuscating tactics the Final Report in fact put time bombs and a back door for the admittance of the divorced and remarried to Holy Communion, causing by this a profanation of the two great sacraments of Marriage and Eucharist, and contributing at least indirectly to the culture of divorce – to the spreading of the “plague of divorce” (Second Vatican Council, Gaudium et spes, 47).

When reading carefully the ambiguous text of the text section “Discernment and integration” in the Final Report, one has the impression of a highly skillful, elaborated ambiguity. One is reminded of the following words of Saint Irenaeus in his “Adversus haereses”: “He who retains unchangeable in his heart the rule of the truth which he received by means of baptism, will doubtless recognize the names, the expressions, and the parables taken from the Scriptures, but will by no means acknowledge the blasphemous use which these men make of them. For, though he will acknowledge the gems, he will certainly not receive the fox instead of the likeness of the king.  But since what may prove a finishing-stroke to this exhibition is wanting, so that any one, on following out their farce to the end, may then at once append an argument which shall overthrow it, we have judged it well to point out, first of all, in what respects the very fathers of this fable differ among themselves, as if they were inspired by different spirits of error. For this very fact forms a proof from the outset that the truth proclaimed by the Church is immoveable, and that the theories of these men are but a tissue of falsehoods.” (I, 9, 4-5).

The Final Report seems to leave the solution of the question of the admittance of the divorced and remarried to Holy Communion to local Church authorities: “accompaniment of the priests” and “orientations of the bishop.” Such a matter is however connected essentially with the deposit of faith i.e. with the revealed word of God. The non-admittance of divorced who are living in a public state of adultery belongs to the unchangeable truth of the law of the Catholic faith and consequently also of the law of Catholic liturgical practice.

The Final Report seems to inaugurate a doctrinal and disciplinary cacophony in the Catholic Church, which contradicts the very essence of being Catholic. One has to be reminded of the words of Saint Irenaeus, about the authentic shape of the Catholic Church in all times and in all places: “The Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully preserves it. She also believes the points of doctrine just as if she had but one soul, and one and the same heart, and she proclaims them, and teaches them, and hands them down, with perfect harmony, as if she possessed only one mouth. For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions of the world (Italy). But as the sun, that creature of God, is one and the same throughout the whole world, so also the preaching of the truth shines everywhere, and enlightens all men that are willing to come to a knowledge of the truth. Nor will any one of the rulers in the Churches, however highly gifted he may be in point of eloquence, teach doctrines different from these (for no one is greater than the Master); nor, on the other hand, will he who is deficient in power of expression inflict injury on the tradition. For the faith being ever one and the same, neither does one who is able at great length to discourse regarding it, make any addition to it, nor does one, who can say but little diminish it.” (Adversus haereses, I, 10, 2).

The Final Report in the section on the divorced and remarried carefully avoids confessing the unchangeable principle of the entire Catholic tradition, that those who live in an invalid marital union can be admitted to Holy Communion only under the condition that their promise to live in complete continence and avoid public scandal. John Paul II and Benedict XVI confirmed strongly this Catholic principle. The deliberate avoidance of mentioning and reaffirming this principle in the text of the Final Report can be compared with the systematic avoidance of the expression “homoousios” on behalf of the opponents of the dogma of the Council of Nicea in the fourth century – the formal Arians and the so-called Semi-Arians – , who invented continuously other expressions in order not to confess directly the consubstantiality of the Son of God with God the Father.

Such a declination from an open Catholic confession on behalf of the majority of the episcopate in the fourth century caused a feverish ecclesiastical activity with continuous synodal meetings and a proliferation of new doctrinal formula with the common denominator of avoiding terminological clarity i.e. the expression “homoousios.” Likewise, in our days the two last Synods on Family avoided naming and confessing clearly the principle of the entire Catholic tradition, that those who live in an invalid marital union can be admitted to Holy Communion only under the condition that their promise to live in complete continence and avoid public scandal.

This fact is proven also by the immediate unequivocal reaction of the secular media and by the reaction of the main advocators of the new un-Catholic practice to admit divorced and remarried to Holy Communion while maintaining a life of public adultery. Cardinal Kasper, Cardinal Nichols and Archbishop Forte, for instance, publicly affirmed that, according to the Final Report, one can assume that a door in some way has been opened to Communion for the divorced and remarried. There exists as well a considerable number of bishops, priests and laity who rejoice because of the so-called “opened door” they found in the Final Report. Instead of guiding the faithful with a clear and an utmost unambiguous teaching, the Final Report caused a situation of obscuration, confusion, subjectivity (the judgement of the conscience of the divorced and forum internum) and an un-Catholic doctrinal and disciplinary particularism in a matter which is essentially connected to the deposit of faith transmitted by the Apostles.

Those who in our days strongly defend the sanctity of the sacraments of Marriage and Eucharist are labeled as Pharisees. Yet, since the logical principle of non-contradiction is valid and common sense still functions, the contrary is true.

The obfuscators of the Divine truth in the Final Report are more like Pharisees. For in order to reconcile a life in adultery with the reception of Holy Communion, they skillfully invented new letters, a new law of “discernment and integration,” introducing new human traditions against the crystalline commandment of God. To the advocators of the so-called “Kasper agenda” are addressed these words of the Incarnated Truth: “You made void the word of God by introducing your own tradition” (Mark 7: 13). Those who during 2,000 years spoke relentlessly and with an utmost clarity about the immutability of the Divine truth, often at the cost of their own life, would be labelled in our days as Pharisees as well; so Saint John the Baptist, Saint Paul, Saint Irenaeus, Saint Athanasius, Saint Basil, Saint Thomas More, Saint John Fisher, Saint Pius X, just to mention the most glowing examples.

The real result of the Synod in the perception of the faithful and of the secular public opinion was that there has been practically only one focus on the question of the admittance of the divorced to Holy Communion. One can affirm that the Synod in a certain sense turned out to be in the eyes of public opinion a Synod of adultery, not the Synod of family. Indeed, all the beautiful affirmations of the Final Report on marriage and family are eclipsed by the ambiguous affirmations in the text section on the divorced and remarried, a topic which was already confirmed and decided by the Magisterium of the last Roman Pontiffs in faithful conformity with the bi-millennial teaching and practice of the Church. It is therefore a real shame that Catholic bishops, the successors of the Apostles, used synodal assemblies in order to make an attempt on the constant and unchangeable practice of the Church regarding the indissolubility of the marriage, i.e. the non-admittance of the divorced who live in an adulterous union to the Sacraments.

In his letter to Pope Damasus, Saint Basil drew a realistic picture of the doctrinal confusion caused by those churchmen who sought an empty compromise, and an adaptation to the spirit of the world in his time: “Traditions are set at nought; the devices of innovators are in vogue in the Churches; now men are rather contrivers of cunning systems than theologians; the wisdom of this world wins the highest prizes and has rejected the glory of the cross. The elders lament when they compare the present with the past. The younger are yet more to be compassionated, for they do not know of what they have been deprived” (Ep. 90, 2).

In a letter to Pope Damasus and to the Occidental Bishops, Saint Basil describes as follows the confused situation inside the Church: “The laws of the Church are in confusion.  The ambition of men, who have no fear of God, rushes into high posts, and exalted office is now publicly known as the prize of impiety.  The result is, that the worse a man blasphemes, the fitter the people think him to be a bishop.  Clerical dignity is a thing of the past. There is no precise knowledge of canons.  There is complete immunity in sinning; for when men have been placed in office by the favour of men, they are obliged to return the favour by continually showing indulgence to offenders. Just judgment is a thing of the past; and everyone walks according to his heart’s desire. Men in authority are afraid to speak, for those who have reached power by human interest are the slaves of those to whom they owe their advancement. And now the very vindication of orthodoxy is looked upon in some quarters as an opportunity for mutual attack; and men conceal their private ill-will and pretend that their hostility is all for the sake of the truth. All the while unbelievers laugh; men of weak faith are shaken; faith is uncertain; souls are drenched in ignorance, because adulterators of the word imitate the truth. The better ones of the laity shun the churches as schools of impiety and lift their hands in the deserts with sighs and tears to their Lord in heaven. The faith of the Fathers we have received; that faith we know is stamped with the marks of the Apostles; to that faith we assent, as well as to all that in the past was canonically and lawfully promulgated.” (Ep. 92, 2).

Each period of confusion during the history of the Church is at the same time a possibility to receive many graces of strength and courage and a chance to demonstrate one’s love for Christ the Incarnated Truth. To Him each baptized and each priest and bishop promised inviolable fidelity, everyone according to his own state: through the baptismal vows, through the priestly promises, through the solemn promise in the episcopal ordination. Indeed, every candidate to the episcopacy promised: “I will keep pure and integral the deposit of faith according the tradition which was always and everywhere preserved in the Church.” The ambiguity found in the section on divorced and remarried of the Final Report contradicts the abovementioned solemn episcopal vow. Notwithstanding this, everyone in the Church – from the simple faithful to the holders of the Magisterium – should say:

“Non possumus!” I will not accept an obfuscated speech nor a skilfully masked back door to a profanation of the Sacrament of Marriage and Eucharist. Likewise, I will not accept a mockery of the Sixth Commandment of God. I prefer to be ridiculed and persecuted rather than to accept ambiguous texts and insincere methods. I prefer the crystalline “image of Christ the Truth, rather than the image of the fox ornamented with gemstones” (Saint Irenaeus), for “I know whom I have believed”, “Scio, Cui credidi!” (2 Tim 1: 12).

November 2nd, 2015

+ Athanasius Schneider, Auxiliary Bishop of the archdiocese of Saint Mary in Astana


Reblogged from http://rorate-caeli.blogspot.com/2015/11/rorate-exclusive-bishop-athanasius.html

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Biskup Athanasius Schneider: Walka z Nowym Gnostycyzmem


Od redakcji VeriCatholici.org Następujący artykuł jest własnym tłumaczeniem artykułu opublikowanego przez wydawcę OnePeterFive.com, wraz z całą zawartością. Oryginał w języku angielskim znajduje się pod tym odnośnikiem.

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Przypis redakcji: Po jego zdecydowanych słowach w wywiadzie udzielonym Polonia Christiana nawiązującego do pierwszej części Nadzwyczajnego Synodu na temat małżeństwa i rodziny, postanowiliśmy zasięgnąć porady Biskupa Athanasiusa Schneidera na temat konkretnych działań jakie katolicy mogą podjąć w czasie zamieszania w Kościele. W szczególności poprosiliśmy o radę jak wierni mogą przeciwdziałać heterodoksji i przeciwstawić się błędom (a przynajmniej niejasnościom), które wydają się być wprowadzane przez najwyższych dostojników Kościoła. Choć jego wskazówki są krótkie, to jednak głęboko przemyślane, i wytyczają nam dużo zadań jakie są do wykonania. W związku ze zbliżającym się synodem za niecałe osiem miesięcy, nie możemy trwonić więcej czasu.


To smutna prawda, że ​​jesteśmy w czasie wielkiego kryzysu w Kościele. Bóg jednak jest z nami. Zapytano mnie, co mogą zrobić wierni, aby zwalczać błędy rozpowszechniane w Kościele. Chciałbym odpowiedzieć podając następujące sugestie:

Musimy tworzyć grupy prawdziwych katolików pośród uczonych, rodzin i duchownych, którzy będą rozpowszechniać odważnie pełną prawdę katolicką, zwłaszcza o nauczaniu Kościoła na temat rodziny, porządku naturalnego i przykazań Bożych.

Aby osiągnąć powyższy cel musimy korzystać z wszystkich zasobów, które oferuje nam współczesny świat. Nie popadajmy w bezczynność, oczekując, że media rozpowszechnią wiadomości za nas. Nie oczekujmy aby każdy ks. proboszcz głosił je z ambony. Powinniśmy opanować korzystanie z nowych form mediów, które umożliwią nam przekazywanie Ewangelii i nauczania naszej Świętej Matki – Kościoła. Powinniśmy szerzyć nasze orędzie w Internecie poprzez publikowanie go na stronach internetowych, blogach i mediach społecznościowych.

Ponadto, nie możemy zapominać o współpracy z naszymi braćmi katolikami angażując się w bardziej tradycyjne sposoby przekazu. Powinniśmy organizować konferencje i sympozja na poziomie naukowym oraz na podstawie ich treści wydawać publikacje, dokumenty i książki, które będą punktem odniesienia dla poszerzenia naszej dyskusji.

Powinniśmy również utworzyć ruch rodzin katolickich, “domowych kościołów”, celem dawania świadectwa, obrony i głoszenia integralnej wiary i nauczania o rodzinie, małżeństwie i porządku naturalnym.

W tym niebezpiecznym dla nas czasie , musimy być odważni w demaskowaniu prawdziwie gnostyckiego i rewolucyjnego charakteru “planu Kaspera”, poprzez wykazywanie ciągłości doktryny Bożej o małżeństwie w nauczaniu i praktyce w ciągu dwóch tysięcy lat historii naszego Kościoła. Powinniśmy zainspirować wiernych przykładem świętych małżonków, rodzin, dzieci i młodzieży. W pierwszej kolejności należy pokazać prawdziwe piękno powołania do życia w małżeństwie, rodzinie, a w drugiej do życia w stanie bezżennym w czystości i wierności. Z drugiej strony, musimy wykazywać zewnętrzną brzydotę, brak prawdziwego szczęścia i schizofrenię w życiu godzącym w naturalny porządek ustanowiony przez Boga.

Aby dać nadzieję tym, którzy przeżywają trudności, ważne jest abyśmy ukazywali przykłady katolików pokutujących z czasów przeszłych i teraźniejszych. Tych którzy porzucili życie w grzechu cudzołóstwa, rozwodu, lub sodomii.

Aby przeciwstawić się błędom obecnie rozpowszechnianym, prawowici małżonkowie katoliccy, rodziny i osoby samotne powinny pisać do papieża, do biskupów i do właściwych dykasterii Kurii Rzymskiej, celem denuncjacji heretyckich, bliskich herezji i gnostyckich poglądów osób duchownych i wydarzeń promowanych przez osoby duchowne lub wspólnoty według wspomnianej agendy.

Powyższe środki służą nauczaniu i formacji. Jednak walka, którą toczymy jest z czymś więcej aniżeli tylko z ignorancją. Jest to walka przeciw zwierzchnością i władzom. Nie odniesiemy sukcesu jeśli nie zorganizujemy wielkiej narodowej i międzynarodowej sieci modlitewnej poprzez adorację eucharystyczną, pielgrzymki, uroczyste Msze Święte, błagalne i pokutne procesje z motywami przewodnimi, takimi jak “Świętość rodziny i małżeństwa”, “Powołanie do czystości”, “Piękno i szczęście życia w czystości”, “O naśladowaniu Chrystusa w życiu rodzinnym” i “Ekspiacja za grzechy przeciwko rodzinie i małżeństwu.”

Może najbardziej podstawowym obowiązkiem jest oddanie się przez nas żarliwej modlitwie, aby Bóg dał swemu Kościołowi świętych biskupów i świętych papieży. Taka modlitwa powinna być praktykowana zwłaszcza przez dzieci, ponieważ modlitwa niewinnych przenika niebiosa, jak żadna inna.

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Episcopul Athanasius Schneider: Lupta împotriva noului gnosticism


Notă Veri Catholici: În cele ce urmează redăm, în traducere proprie în limba română, un articol publicat inițial pe site-ul OnePeterFive.com. Originalul în limba engleză poate fi accesat aici.

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Nota editorului: În urma publicării interviului Episcopului Schneider cu Polonia Christiana, în care acesta vorbește, în termeni fermi și fără echivoc, despre Sinodul Episcopilor pe tema familiei din 2014, am luat contact cu Excelența Sa, rugându-l să ne ofere câteva sfaturi despre posibilele acțiuni concrete pe care credincioșii catolici le-ar putea întreprinde, în această perioadă de restriște prin care trece Biserica Catolică. Concret, am solicitat sfatul Excelenței Sale despre modul în care credincioșii ar trebui să se opună heterodoxiei și să abordeze erorile (sau, cel puțin, confuzia) care par să emaneze din gura unor prelați care fac parte din cele mai înalte eșaloane ale Bisericii. Cu toată brevitatea lor, sfaturile episcopului sunt foarte bine gândite, iar punerea lor în aplicare presupune o muncă asiduă. La doar opt luni câte ne mai despart de deschiderea lucrărilor următoarei sesiuni a Sinodului, nu ne rămâne deloc timp de pierdut.


Tristul adevăr este că, în vremurile noastre, Biserica trece printr-o criză majoră. Dar Dumnezeu este cu noi. M-ați întrebat cum ar putea lupta credincioșii împotriva erorilor care sunt răspândite astăzi în Biserică. Aș dori să vă răspund cu câteva sugestii:

Trebuie să creăm grupuri de adevărați catolici, de învățați, de familii și de membri ai clerului, care să răspândească cu curaj învățătura integrală despre adevărul Bisericii Catolice, cu precădere cea despre familie, despre natura [creației] și despre poruncile lui Dumnezeu.

Pentru a atinge acest țel, trebie să facem uz de toate resursele pe care ni le oferă lumea. Nimic nu ne silește să așteptăm ca mass media să disemineze acest mesaj. Nimic nu ne silește să așteptăm ca fiecare pastor să propovăduisacă de la amvon aceste adevăruri. Trebuie să adoptăm formulele oferite de noile medii [de comunicare], care ne permit să propovăduim Sfânta Evanghelie și învățăturile Sfintei noastre Mame, Biserica. Trebuie să transmitem acest mesaj prin internet, să-l publicăm pe site-urile noastre web, pe blogurile noastre și pe rețelele de socializare.

În același timp, nu trebuie nici să neglijăm să-i abordăm pe frații noștri catolici pe căi tradiționale. Trebuie să organizăm conferințe și simpozioane de nivel academic. Trebuie să ne folosim de acestea pentru a produce publicații, articole și cărți care să servească drept lucrări de referință, precum și pentru a lărgi discuțiile pe aceste teme.

De asemenea, trebuie să înființăm o mișcare a familiilor, a “bisericilor domestice”, care să dea mărturie și să propovăduiască credința integrală și doctrina despre familie, căsătorie și ordinea naturală.

În aceste vremuri periculoase, trebuie să avem curajul să punem în lumină caracterul evident gnostic și revoluționar al “agendei Kasper”, demonstrând în același timp continuitatea doctrinei divine despre căsătorie și modul în care a fost ea transpusă în practică de-a lungul celor două mii de ani de existență a Bisericii. Trebuie să-i inspirăm pe credincioși cu exemplele unor soți sfinți, ale unor familii sfinte și cu cele ale unor copii și adolescenți sfinți. Pe de o parte, trebuie să demonstrăm frumusețea căsătoriei, a vieții de familie și a vieții de celibatar în castitate și fidelitate. Pe de altă parte, trebuie să subliniem evidenta urâțenie, nefericire și schizofrenie a vieții trăite contrar ordinii stabilite de Dumnezeu.

Pentru a le putea da speranță celor care întâmpină dificultăți, este important să oferim exemplele unor catolici smeriți, din trecut și din prezent. Exemplul unora care s-au căit și care au abandonat o viață de adulter, divorț, sau sodomie.

Pentru a aborda erorile actualmente în curs de răspândire în Biserică, adevărații soți, adevăratele familii și persoane celibatare trebuie să-i scrie Papei, să le scrie episcopilor lor și să scrie Dicasteriilor competente ale Curiei Romane, aducându-le la cunoștință declarațiile eretice, semi-eretice sau gnostice venite din partea unor clerici, precum și desfășurarea unor manifestări care se încadrează pe această linie, organizate de membri ai clerului sau de grupuri de clerici.

Toate cele de mai sus reprezintă mijloace de educație și formare. Dar lupta în care ne-am angajat nu este îndreptată doar împotriva ignoranței, ci împotriva stăpânirilor și puterilor. Nu putem fi victorioși în lipsa unei rețele internaționale de rugăciune, al cărei scop este acela de organiza adorații euharistice, pelerinaje, Sfinte Liturghii solemne, procesiuni de mijlocire și de penitență, cu teme ca “Sfințenia familiei și căsătoriei”, “Chemarea la castitate”, “Frumusețea și fericirea unei vieți caste”, “Imitațiunea lui Cristos în viața de familie” și “Ispășirea păcatelor împotriva familiei și căsătoriei”.

Dar, poate mai mult decât orice, ar trebui să ne rugăm lui Dumnezeu cu fervoare, pentru ca El să-i dăruiască Bisericii Lui episcopi și Papi sfinți. O astfel de rugăciune ar trebui spusă mai ales de către copii, căci nicio altă rugăciune nu penetrează cerul ca rugăciunea celor nevinovați.


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Reverendissimus Athanasius Schneider: « Bellando contra novos Gnosticos »


VeriCatholici.org notat: Textus exhortationis sequentis translatio nostra est ex articulo integro de situ OnePeterFive.com. Textum originalem anglice legi potes inde.

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Nota Editoris de OnePeterFive.com:  In tempore sequente interpellationem factam a libello quotidiano « Polonia Christiana », post partem primam Synodi Extraordinari super Matrimonium ac Familiam, consilium et prudentiam in respectu actionum realium quae Catholici infra tempus turbationis intra Ecclesia a Epsicopo Athanasio Schneiderensis petivimus.  Consilium eius in specie requisivimus super quid fideles facere potuerint ad resistendam heterodoxiam et ad respuendas errores (seu ad minus obfuscationes)  quae tunc ex oribus praelatorum in Ecclesia summorum exsurgere vidissent.  Mediante brevi consilio suo, qui est profunde sentiens, hortationem ad multum opus habemus.  Conventu proxima Synodi mensibus octis in futuro, nullum tempus ad perdendum est.


Veritas tristis est quod in tempore magnae crisis sumus in Ecclesia.  Deus tamen nobiscum est.  Vos me quaesivistis quid fideles facere possint ad propugnandum errores diffundentes super Ecclesiam.  Mihi placet respondere cum aliquibus suggestionibus:

Nobis parvulas greges verorum Catholicorum creare oportet scholarium familiarum clericorumque qui audaciter diffundant veritatem plenam catholicam, in specie in respectu doctrinarum Ecclesiae super familiam, super naturam, et super Dei mandata.

Pro medio ad istam metam, omnibus fontibus offertis ad nos a saeculo moderno uteri oportet nobis.  Adstricti non sumus ad expectanda media communicationis qua eas veritates diffundant.  Omnem pastorem singulum exspectare non debemus qui eas praedicent ex rostro in ecclesia.  Formas novas mediorum apprehendere debeamus quae nos liceant ut Evangelium ac doctrinas Sanctae Matris Ecclesiae diffundamus.  Adnuntiationem nostram adferre debeant in retibus, in luce edere in sitibus retium, in bloggis et in mediis socialibus.

Sed non oblivisci debeamus interactionum cum paribus Catholicis in modis magis consuetudinalibus.  Symposia et conventiones disponere debeamus pro statu scholari.  Eis uteri debeamus ad creandas publicationes, investigationes et libros quae pro referentia nostra et pro magnificatione comprehensionis nostrae uteri possint.

Associationes motivas familiarum catholicarum creare debeant ac ecclesiarum domesticarum ad dandum testimonium et ad defensionem ac diffusionem fidei integrae et doctrinae super familiam matrimonium ordinemque naturae.

In hoc tempore periculoso, audaces esse debeamus ad ostensionem characteris gnosticae et rebellis « Agendorum Kasperensium », cum nobis demonstrantibus continuitatem doctrinam divinam de matrimonio et usum eius per duobus millibus annis storiae nostrae Ecclesiae.  Cum exemplis sanctorum ac sanctarum, virorum ac mulierum, familiarum ac filiorum filiarumque et iuvenum ad fideles inspirationes dare debeamus.  Autem, indicare nobis oportet deformitatem monstratam, infelicitatem ac schizophreniam istae vitae conductae contra ordinem divine institutam.

Ad dandam spem ad eos qui agonizent, momenti magni est nobis exempla catholicorum paenitentium praeteriti et praesentis temporis.  Ei qui ex vita peccatrice in adulterio divortio sodomiaeque conversi sunt.

Ad errores hodiernas diffusas indicandas, veri Catholici viri, familiae ac personae singulae litteras scribere debeant ad papam ac ad antistes suos ac ad dicasteria competentes Curiae Romanae, eis referentes materias haereticas semi-haereticas seu expressiones gnosticas dictas a personis ecclesiasticis seu eventus promoventes talia agenda conductas a personis seu circulis ecclesiasticis.

Ecce ista omnes media sunt educationis et informationis.  Sed bellum nostrum magis est quam contra ignorantiam.  Est contra principalitates et potentias.  Victoria non erit nisi retem magnam nationalium et internationalium supplicationum non organizemus per adorationem eucharisticam, peregrinationes, missas solennes, processiones suffragares ac paenitentiales sub thematis similibus ad « Sanctitas Familiae et Matrimonii », « Vocatio Castitatis » « Pulcritudo et Felicitas Vitae castae », « Imitatio Christi in Vita familiari » et « Expiatio pro peccatis contra familiam et matrimonium ».

Forsan, maxime fundamentalis apud omnia, ferventer oraremus ut Deus Ecclesiae suae det episcopos sanctos et papae sancti.  Talis orationes a parvulis specialiter orari debent quoniam orationes innocentium caelos penetrant in modo simili non-alio.

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Monseigneur Athanasius Schneider et la lutte contre le Nouveau Gnosticisme


VeriCatholici.org souligne: le texte qui suit est notre traduction intégrale de l’article de OnePeterFive.com.  L’original en anglais peut être lu ici.

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Notes de léditeur de 1Peter5: Après son interview mordante à Polonia Christiana qui suivit immédiatement la première partie du Synode Extraordinaire sur le Mariage et la Famille, nous avons approché lévêque Athanase Schneider pour qu’il nous propose des actions concrètes que les catholiques pourraient saisir dans cette ère de confusion qui règne au sein de l’Église. En particulier, nous avons demandé son opinion sur ce que les fidèles devraient faire pour sopposer à l’hétérodoxie et combattre les erreurs (ou quand même les aveuglements) qui semblent être introduits par aucuns des hauts prélats de l’Église. Son conseil, bien que succinct, est très réfléchi, et nous donne beaucoup de travail à faire. Le prochain Synode se réunira en moins de huit mois: il ny a pas de temps à perdre.


Le fait que nous sommes dans un temps de grande crise pour lÉglise est une triste vérité. Cependant, Dieu est avec nous. Vous m’avez demandé comment les fidèles peuvent combattre les erreurs qui se propagent dans l’Église. Je répondrai en vous donnant quelques conseils:

Nous devons créer des groupes de vrais catholiques, de savants, de familles et de clercs qui répandent avec courage la vérité catholique intégrale, en particulier en ce qui concerne les enseignements de l’Église sur la famille, sur la nature et sur les commandements de Dieu.

Pour atteindre ce but, nous devons utiliser toutes les ressources que le monde moderne nous offre. Nous ne pouvons pas attendre que les médias diffusent ces messages. Nous ne pouvons pas attendre que chaque pasteur prêche en chaire. Nous devons tirer parti des différentes formes que les nouvelles technologies nous offrent pour diffuser l’Évangile et les enseignements de notre Sainte Mère l’Église. Nous devons transmettre notre message sur l’Internet, sur les sites, sur les blogs, sur les réseaux sociaux.

Mais, en même temps, nous ne devons pas oublier de nous engager avec nos frères catholiques de manière plus traditionnelle. Nous devons organiser des conférences et des symposiums au niveau académique et les utiliser pour créer des publications, des articles et des livres qui puissent être utilisés comme sources de discussion et élargir le débat.

Nous avons également besoin de créer un mouvement de familles catholiques, ou « églises domestiques », pour le témoignage, la défense et la propagation de la foi et de la doctrine intégrale sur la famille, le mariage et l’ordre naturel.

Dans ces temps si dangereux, nous devons avoir le courage de dénoncer le caractère vraiment gnostique et révolutionnaire de l’ « Agenda Kasper » en montrant la continuité de la doctrine divine sur le mariage et sa pratique tout au long des deux mille ans de l’histoire de notre Église. Nous devons inspirer les fidèles avec des exemples de saints maris, familles, enfants et adolescents. Nous devons montrer, d’une côté, l’authentique beauté de la vie conjugale, familiale ou individuelle fondée sur la chasteté et la fidélité; d’un autre côté, il faut souligner la laideur, la tristesse et la schizophrénie de la vie vécue contre l’ordre établi par Dieu.

Pour insuffler l’espoir chez ceux qui se battent, il est important de leur donner des exemples de catholiques repentis qui se sont convertis – dans le passé et dans le présent – de leur vie de péché dans un état d’adultère, dans le divorce ou dans la sodomie.

Pour faire face aux erreurs qui se propagent, les maris, les familles et les individus vraiment catholiques devraient écrire au pape, à ses évêques et aux dicastères compétents de la Curie romaine, en dénonçant les déclarations hérétiques, semi-hérétiques ou gnostiques des membres du clergé ou les événements dont le but est celui de les propager et qui sont promus par le clergé, individuellement ou en groupe.

Ceux-ci sont des outils pour l’éducation et la formation. Mais la bataille que nous menons est dirigé contre quelque chose bien pire que l’ignorance: elle se dirige contre les principautés et les puissances. Nous ne pouvons pas réussir si nous n’organisons pas un grand réseau national et international de prière à travers l’adoration eucharistique, les pèlerinages, les messes solennelles, les processions de pénitence et d’intercession avec des thèmes tels que « La sainteté de la famille et du mariage », « La vocation à la chasteté », « La beauté et le bonheur d’une vie chaste », « L’imitation du Christ dans la vie de famille » et « L’expiation des péchés contre la famille et le mariage. »

Et peut-être ce qui est plus important est de prier avec ferveur pour que Dieu donne à son Eglise de saints évêques et des papes saints. Cette prière doit être récitée en particulier par les enfants, parce que les prières des innocents pénètrent le ciel plus que toutes les autres.

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El Obispo Athanasius Schneider: La batalla contra el Nuevo Gnosticismo


VeriCatholici.org especifica: El siguiente texto es nuestra traducción integral del artículo de OnePeterFive.com. Se puede leer el original inglés aquí.

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Notas del editor de 1Peter5: Después de su mordaz entrevista a Polonia Christiana que apareció inmediatamente después de la primera parte del Sínodo Extraordinario del Matrimonio y la Familia, nos dirigimos al Obispo Atanasio Schneider para que nos sugiriera acciones concretas que los católicos puedan emprender en esta época de confusión que reina en la Iglesia. En particular, le pedimos su opinión acerca de lo que deberían hacer los fieles para oponerse a la heterodoxia y combatir los errores (o cuando menos los ofuscamientos) que – al parecer – están siendo introducidos por algunos de los más altos prelados de la Iglesia. Su consejo, aunque es sucinto, también es ponderado, y nos recomienda mucho trabajo para hacer. No hay tiempo para perder, pues el próximo Sínodo se reúne dentro de ocho meses.


El que nos encontremos en una época de grande crisis para la Iglesia es una triste realidad. Sin embargo, Dios está con nosotros. Me habéis preguntado qué pueden hacer los fieles para combatir los errores que se están difundiendo por la Iglesia. Quisiera contestar brindándoos algunas sugerencias:

Debemos crear grupos de verdaderos católicos, estudiosos, familiares y clérigos que difundan con valentía la totalidad de la verdad católica, especialmente en lo que se refiere a las enseñanzas de la Iglesia sobre la familia, la naturaleza y los mandamientos de Dios.

Para alcanzar este objetivo debemos utilizar todos los recursos que el mundo moderno nos ofrece. No podemos limitarnos a esperar que los medios de comunicación difundan estos mensajes. No podemos esperar que cada pastor los predique desde el púlpito. Tenemos que aprovechar las distintas formas que las nuevas tecnologías nos brindan para permitirnos difundir el Evangelio y las enseñanzas de nuestra Santa Madre Iglesia. Debemos introducir nuestro mensaje en la Internet, publicarlo en las webs, en los blogs, en las redes sociales.

Pero, al mismo tiempo, no debemos olvidar de comprometernos, junto a nuestros hermanos católicos, de formas más tradicionales. Debemos organizar conferencias y simposios a nivel académico y utilizarlos para crear publicaciones, artículos y libros que puedan ser utilizados como fuentes de discusión, ampliando el debate.

También debemos crear un movimiento de familias católicas, o “iglesias domésticas”, para el testimonio, la defensa y la difusión de la fe integral y las enseñanzas acerca de la familia, el matrimonio y el orden natural.

En estos tiempos tan peligrosos, tenemos que ser valientes en denunciar el carácter realmente gnóstico y revolucionario de la “Agenda Kasper”, mostrando la continuidad de la divina doctrina sobre el matrimonio y su práctica durante los dos mil años de la historia de nuestra Iglesia. Debemos inspirar a los fieles con ejemplos de santos maridos, familias, hijos y adolescentes. Debemos mostrar, por un lado, la auténtica belleza de una vida nupcial, familiar o individual fundamentada en la castidad y la fidelidad; por el otro lado, debemos destacar la fealdad, la infelicidad y la esquizofrenia de una vida llevada en contra del orden establecido por Dios.

Para infundir esperanza a los que están luchando, es importante brindarles ejemplos de católicos arrepentidos del pasado y del presente: personas que se han convertido de su vida pecaminosa en el adulterio, como divorciados o en la sodomía.

Para abordar los errores que se están difundiendo, los maridos, las familias y los individuos verdaderamente católicos deben escribir al Papa, a sus obispos y a los dicasterios competentes de la Curia Romana, señalándoles las declaraciones heréticas, semi-heréticas o gnósticas de los miembros del clero o los eventos que tienen el objetivo de difundirlas y son promovidos por eclesiásticos, tanto particulares como en grupo.

Éstos son instrumentos de educación y formación. Pero la batalla que estamos combatiendo se dirige contra algo superior a la ignorancia: se dirige contra los principados y las potestades. No puede tener éxito si no organizamos una extensa red de oración nacional e internacional a través de la adoración eucarística, los peregrinajes, las misas solemnes, las procesiones penitenciales y de intercesión con temas como “La santidad de la familia y el matrimonio”, “La vocación a la castidad”, “La belleza y la felicidad de una vida casta”, “La imitación de Cristo en la vida familiar” y “La expiación de los pecados contra la familia y el matrimonio”.

Y a lo mejor lo más importante es orar fervientemente para que Dios pueda dar a Su Iglesia a santos obispos y santos Papas. Esa oración debería ser rezada especialmente por los niños, pues las oraciones de los inocentes penetran el cielo con más eficacia que las demás.


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Il Vescovo Athanasius Schneider e la battaglia contro il Nuovo Gnosticismo


VeriCatholici.org puntualizza: il testo che segue è la nostra traduzione integrale dell’articolo di OnePeterFive.com. L’originale inglese può essere letto qui.

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Note del redattore di 1Peter5: Dopo la sua mordace intervista a Polonia Christiana che ha seguìto immediatamente la prima parte del Sinodo Straordinario sul Matrimonio e sulla Famiglia, abbiamo avvicinato il Vescovo Athanasius Schneider perché potesse suggerire azioni concrete che i Cattolici possano intraprendere in questa epoca di confusione regnante all’interno della Chiesa. In particolare, abbiamo chiesto il suo parere su cosa i fedeli dovrebbero fare per opporsi all’eterodossia e combattere gli errori (o almeno gli offuscamenti) che sembrano essere introdotti da alcuni dei più altri prelati della Chiesa. Il suo consiglio, pur essendo succinto, è molto ponderato, e ci assegna un bel po’ di lavoro da fare. Il prossimo Sinodo si riunirà tra meno di otto mesi: non c’è tempo da perdere.

Il fatto che ci troviamo in un’epoca di grande crisi per la Chiesa è una triste verità. Tuttavia, Dio è con noi. Mi avete chiesto cosa possono fare i fedeli per combattere gli errori che si stanno diffondendo all’interno della Chiesa. Vorrei rispondere dandovi alcuni suggerimenti:

Dobbiamo creare gruppi di veri cattolici, studiosi, famiglie e chierici che diffondano coraggiosamente la verità cattolica integrale, specialmente per quanto riguarda gli insegnamenti della Chiesa sulla famiglia, sulla natura e sui comandamenti di Dio.

Per raggiungere questo fine dobbiamo utilizzare tutte le risorse che il mondo moderno ci può offrire. Non possiamo limitarci ad aspettare che i media diffondano questi messaggi. Non possiamo aspettare che ogni pastore li predichi dal pulpito. Dobbiamo sfruttare le varie forme che le nuove tecnologie ci offrono per permetterci di diffondere il Vangelo e gli insegnamenti della nostra Santa Madre Chiesa. Dobbiamo portare il nostro messaggio su Internet, pubblicarlo sui siti, sui blog, sulle reti sociali.

Ma, allo stesso tempo, non dobbiamo dimenticare di impegnarci insieme ai nostri fratelli cattolici in modi più tradizionali. Dobbiamo organizzare conferenze e simposi a livello accademico e utilizzarle per creare pubblicazioni, articoli e libri che possano essere usati come spunti di discussione, ampliando il dibattito.

Dobbiamo anche creare un movimento di famiglie cattoliche, o “chiese domestiche”, per la testimonianza, la difesa e la diffusione della fede integrale e degli insegnamenti sulla famiglia, sul matrimonio e sull’ordine naturale.

In questi tempi così pericolosi, dobbiamo essere coraggiosi nel denunciare il carattere realmente gnostico e rivoluzionario dell’“Agenda Kasper”, dimostrando la continuità della divina dottrina sul matrimonio e della sua pratica durante i duemila anni della storia della nostra Chiesa. Dobbiamo ispirare i fedeli con esempi di santi mariti, famiglie, figli e adolescenti. Dobbiamo mostrare, da una parte, l’autentica bellezza di una vita sponsale, familiare o individuale improntata alla castità e alla fedeltà; dall’altra, dobbiamo mettere in risalto la bruttezza, l’infelicità e la schizofrenia di una vita condotta contro l’ordine stabilito da Dio.

Per infondere speranza in quanti stanno combattendo, è importante dar loro esempi di cattolici pentiti del passato e del presente: persone che si sono convertite dalla loro vita peccaminosa in stato di adulterio, come divorziati o nella sodomia.

Per affrontare gli errori che si stanno diffondendo, i mariti, le famiglie e le singole persone veramente cattoliche devono scrivere al Papa, ai loro vescovi e ai dicasteri competenti della Curia Romana, segnalando loro le dichiarazioni eretiche, semi-eretiche o gnostiche del membri del clero o gli eventi che hanno come obiettivo la loro diffusione e che vengono promossi dagli ecclesiastici, singolarmente o in gruppo.

Tutti questi sono strumenti di educazione e formazione. Ma la battaglia che stiamo combattendo si dirige contro qualcosa di ben superiore all’ignoranza: si dirige contro i principati e le potestà. Non può avere successo se non organizziamo una grande rete nazionale e internazionale di preghiere attraverso l’adorazione eucaristica, i pellegrinaggi, le messe solenni, le processioni penitenziali e di intercessione con temi come “La santità della famiglia e del matrimonio”, “La vocazione alla castità”, “La bellezza e la felicità di una vita casta”, “L’imitazione di Cristo nella vita familiare” e “L’espiazione dei peccati contro la famiglia e il matrimonio”.

E forse la cosa più importante di tutte è pregare ferventemente affinché Dio possa dare alla Sua Chiesa santi vescovi e santi Papi. Tale preghiera dovrebbe essere recitata specialmente dai bambini, perché le preghiere degli innocenti penetrano il cielo come nessun’altra.


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