WHO'S WHO IN "WINDSWEPT HOUSE" A KEY TO THE CHARACTERS IN FR. MALACHI MARTIN'S "WINDSWEPT HOUSE" TRADITIO Traditional Roman Catholic Network E-mail: traditio@traditio.com, Web: www.traditio.com Copyright 1994-2007 CSM. Reproduction prohibited without authorization. Last Revised: 07/11/07 The following is a possible key relating the fictional names used in Fr. Malachi Martin's Windswept House to the real persons involved. 1. Jean-Claude Cardinal de Vincennes - Jean Cardinal Villot (deceased) 2. Cosimo Cardinal Mastroianni - Agostino Cardinal Casaroli (deceased) 3. Silvio Cardinal Aureatini - Achille Cardinal Silvestrini, Cong. Oriental Church 4. Leo Cardinal Pensabene - Pio Cardinal Laghi, Congregation of Christian Education 5. Cardinal Moradian - Gregoire Pierre Cardinal Agagainian (deceased) 6. Cardinal Karmel - Jean-Marie Cardinal Lustiger, Paris 7. Leonard Cardinal Boff - Basil Cardinal Hume, Westminster (deceased) 8. Aviola -Silvano Cardinal Piovanelli, Florence 9. Cardinal Sturz - Franz Cardianl Koenig, Vienna (retired) 10. Cardinal Leonardine - Joseph Cardinal Bernardin, Chicago (cf. also Cardinal of Century City and Archpriest in South Carolina) - priest who assisted in the Satanic "Enthronment of the Fallen Angel Lucifer" ceremony in the U.S. referred to in the book 11. German Jesuit Cardinal - Augustin Cardinal Bea, S.J. (deceased) 12. Bp. "Leo" James Russeton - Bp. John Russell (deceased 1993) 13. Otto Sekuler - real person/name not disclosed, a member of the KGB 14. Frater Medico - Agnes' father, an M.D. (deceased) 15. Aldo Carnesecca - real person/name not disclosed (deceased) 16. Msgr. Daniel Sadowski - Msgr. Stanislao Dziewicz 17. Msgr. Taco Manuguerra - Msgr. Agosto Bueno 18. Jean Cardinal de Bourgogne - John Cardinal Cody 19. Fr. Damian Slattery, O.P. - composite of Michael Cardinal Browne, O.P., and a living former U.S. Dominican, perhaps Fr. Fiore 20. Fr. Christian Thomas Gladstone - composite of 3 priests 21. Mrs. Francesca Gladstone - elderly woman, still living 22. Windswept House - Galveston Island, Texas 23. Cyrus Benthoek - Bill Morrell (deceased) 24. J.J. Cardinal O'Cleary - John Cardinal O'Connor, New York (deceased) 25. Piet Cardinal Svensen - Leo Cardinal Suenens, Belgium 26. Local Chapel/SSPX "Danbury" - Dickinson, TX, chapel of the SSPX 27. Fr. Angelo Gutmacher - P. Schmidt, Cardinal Bea's secretary 28. Giacomo Cardinal Graziani - Angelo Cardinal Sodano, Vatican Secretary of State 29. Noah Cardinal Palombo - Virgilio Cardinal Noe, Vatican (retired) 30. Michael Continho, S.J. - Carlos Cardinal Martini, S.J., Milan 31. Victor Venable, OFM - Fr. Vaughan 32. Serozha Gafin (Moscow) - A. Golovin 33. Gibson Appleyard (U.S.A.) - composite of J. Hale, State Department, and William Colby, C.I.A. 34. Rev. Herbert Tartley, Church of England - former Archbishop of Canterbury 35. Nicholas Clatterbuck - real person, still living 36. Dr. Ralph Channing - real person, still living 37. Cliffview House - 304? Riverside Drive, New York 38. Jacques Deneuve (banker) - K. Schwab, World Trade Organization 39. Gynneth Blashford (publisher) - Bertelsmann 40. Brad Gerstein-Snell (communications) - Ted Turner 41. Sir Jimmie Blackburn (South Africa, diamonds) - James Goldsmith 42. Kyun Kia Moi (Korea) - real person, still living 43. Bp. Novacy - Abp. Pavel Hnilica 44. Maldonado (I.R.A.) - Sig. Alberico Novelli 45. Card. Amedeo Sanstefano (I.R.A.) - Silvio Cardinal Oddi (deceased) 46. Bp. Ievin Rahilly (CT) - Abp. John Whealon, Hartford (deceased) 47. Bp. Primas Rochefort (NY) - Bp. Matthew Clark, Rochester 48. Bp. Bruce Longbottham (MI) - Bp. Kenneth Untener, Saginaw (deceased) 49. Abp. Cuthbert Delish (WI) - Abp. Rembert Weakland, Milwaukee (retired) 50. Bp. Manley Motherhubbe (NY) - Bp. Howard Hubbard, Albany 51. Bp. Raymond Luckenbill (MN) - Bp. Raymond Lucker, New Ulm 52. Bp. Ralph Goodenough (IL) - composite of Chicago auxiliaries 53. Sr. Fran Fedora (Seattle) - Fran Ferder 54. Sr. Helen Hammentick (New Orleans) - ? 55. Sr. Cherisa Blaine (Kansas City) - Sr. Theresa Kane 56. "Capstone" - real person, still living 57. Card. Schuyteneer (Belgium) - Godfried Danneels, Belgium 58. Card. Azande (Gold Coast) - Francis Arinze, Congregation of Saints 59. Card. Reinvernunft - Joseph Cardinal Ratzinger, Congregation for the Doctrine of the Faith 60. Abp. Canizio Buttafuoco - Abp. Gianni Danzi, Office of Secretary of State 61. Holy Angels House - Dominican House of Studies, River Forest, IL 62. Fr. George Haneberry - Fr. Donald Goergen, O.P., former provincial of Chicago Dominicans, author of "Sexual Celibate, now at an ashram in Kenosha, Wisconsin 63. Fr. Avonodor (Chicago Chancery) - Msgr. John Roche, Archdiocese of Chicago, friend of Joseph Louis Cardinal Bernardin; now works for Helene Curtiss Cosmetics, Chicago 64. Fr. Lotzinger (Willowship) - Fr. Robert Lutz, St. Norbert's Church, Northbrook, IL 65. Sr. Angela - Alice Halpin, Lutz's school principal, former nun 66. Fr. Tomkins (Roantree) - fictitious name 67. Fr. Keraly (Harding) - fictitious name, or perhaps Fr. Kealy 68. Fr. Goerge Hotelet, O.P. - Fr. Georges Cottier, O.P., Rome, a papal theologian 69. Dr. Carlo Fiesole Marraci - Giovanni Baptista Marini-Bettolo Marcioni 70. Fr. Sebastian Scalabrini - Francis E. Pellegrini, murdered on May 30, 1984 in the process of exposing a satanic cult in Chicago
I can't believe Cardinal Kasper said that! Is he then saying, there is no sin? God help us. We must pray for him.
Fr. Martin often said that some of these cardinals have lost their faith, and they did not even realize it. We must pray for these men, that they find their way back to the Lord.
Here's a link to the original in German: http://www.stimmen-der-zeit.de/zeit...s?k_beitrag=4752128&cnid=13&k_produkt=4754046 An English translation from Google translate (this will take a few posts because it is very long): Walter Kasper "Amoris laetitia": break or break-up? A review Scarcely any other papal letter has been as much awaited as the post-synodal Apostolic Exhortation "Amoris laetitia," published by Pope Francis, as a result of the Extraordinary Bishop's Synod in 2014 and the Ordinary Bishop's Synod in 2015, on the subject of the Family under the date of March 19, After the controversial debates during the synodal process, the expectations of the Pope's definitive answer were high. Controversy over the interpretative authority As was to be expected, the disputes which had been carried out during the Synod continued post-synodally in a dispute over the interpretative authority over the result of the Synod presented by the Pope. Cardinal Raymond Leo Burke consistently denied the lemmingly binding character of "Amoris laetitia" and interpreted it as an expression of the personal opinion of the pope. This position contradicts both the formal character of an apostolic writing and its content. Most of the opinions are not based on their overall content, but on the eighth chapter on the irregular situations, they also reduce this issue to the issue of admission to the communion for the remarried divorced. This does not do justice to the rich biblical and pastoral content of writing. After all, "more important than pastoral care for the unsuccessful" is the pastoral effort to consolidate the marriages and thus prevent the fractions. "(AL 307) In the comments on Chapter 8, there are not only more "conservative" and more "progressive" interpretations. Both the "conservative" and "progressive" sides are split. On the first page, there are those who see "Amoris laetitia" as a rupture with the lewramt tradition (Robert Spaemann); Others, who say that by this letter nothing has changed in the miserable position (Cardinal Gerhard Miiller); And, finally, an interpretation which reveals a fatal development, but says it is on the line marked by Pope John Paul II (Rocco Buttiglione). On the other hand, many recognize a cautious development, but they see it more or less hidden in two remarks; They regret that no concrete instructions are given. Others see the door open for a new pastoral practice, which leaves it to the civil remarried divorced, to decide in their own conscience whether they can participate in the communion (Norbert Lüdecke). continued/
continued from previous post..... The interpretation of Cardinal Christoph Schönborn OP, which he presented at the official presentation of the letter on April 8, 2016, commissioned by Pope Francis, 2 and which was expressly approved by him, His interpretation agrees fundamentally with the position of Rocco Buttiglione, who is regarded as the best expert in theology of John Paul II; His contribution was published in its entirety in L'Osservatore Romano. Both are supported by the careful analysis of the letter by Antonio Spadaro SJ, a close collaborator of the Pope, in the official magazine "La Civiltà Cattolica" 5. These moderately conservative (or even moderately progressive) positions I can basically follow. The Pope has adhered strictly to the requirements of the final two-thirds majority vote of the Synod, and he has the faith of the great majority of the faithful on his side. By means of the official interpretations, the necessary clarity is provided for those who wish to hear and not only to be right. The alleged confusion comes from a third party, which has alienated itself from the faith and the life of the people of God. A new realistic, biblical and pastoral tone "Amoris laetitia" is characterized by a new, fresh, almost liberating tone, which is hardly known to him from teaching letters. It does not speak of an abstract family image designed at the desk, but realistic about the pleasures such as difficulties in the life of the families today. It does not want to criticize and moralize, nor indoctrinate, but appeals to sexuality and eroticism openly and unimpeded, expresses understanding and appreciation for the good, which can also be found in situations which do not or do not fully correspond to church doctrine and order. It wants to make courage on the basis of the Holy Scriptures and to point a way forward, to happiness and the joy of love. Characteristic of biblical orientation is the fourth chapter, according to the Pope, the heart of all writing, with the impressive interpretation of the supreme part of love (1 Cor. 13). From this foundation follows a pastoral conception for which not the raised index finger, but the outstretched helping hand is characteristic. Listening, valuing, accompanying, integrating, is essential for this pastoral activity. To this end, "Amoris laetitia" offers many helpful suggestions, which bear witness to a rich pastoral experience and wisdom as well as deep, biblical spirituality. Especially the statements on the pastoral preparation and accompaniment of marriage deserve attention. In this respect, Germany is still largely a developing country, compared with the experiences that can be made in the US as well as in individual Roman communities. Behind the pastoral tone lies a theologically thought-out position. This is shown by the many references to Thomas Aquinas, in which Pope Francis takes up the thomistic doctrine of passiones, passions. In a holistic view, he values passions as powers given to man by the Creator. Sexuality and eroticism are positive gifts that lead man out of himself, open him up to the partnership and to the service of the survival of the family, the people and the human race. Cum grano salis can be said: "Amoris laetitia" takes a distance from a predominantly negative, Augustinian view of sexuality and turns to the creative affirmation of the thomistic view. continued/
continued from previous post..... For a holistic view comes a dynamic view of man and Christ: For Pope Franziskus the biblical path-motive is decisive. Being a Christian means being able to get on with Jesus. The law of the steps (lex gradualitatis) applies here, which does not mean a gradualitas legis (gradualitas legis). The law always applies. It is not a remote ideal; It focuses every single step on the target. According to Aristotelian scholastic doctrine, it is the causative cause (causa finalis), which sets all other causes into the work, directs and determines them. Usually people - and we all are such people - can not do the optimum, but only the best in their situation; Often we have to choose the lesser evil. In living life there is not only black or white, but very different nuances and shading. At this point, fundamental questions and objections arise. Hardly to the point: Is there only the relative good, which is also in every imperfection, or is there not also a sinful behavior and action to be excluded in any case? Are there not also the sins which exclude from the kingdom of God, to which the adultery belongs (cf. 1 Cor 6: 9f.) 9? These are serious questions. Reflection on Thomas Aquinas One will understand "Amoris laetitia" only if one understands the paradigm shift that this writing undertakes. A paradigm shift does not change the teaching so far; But it brings them into a larger context. Thus "Amoris laetitia" does not alter an iota of the doctrine of the Church and yet it alters everything. The paradigm shift is that "Amoris laetitia" takes the step from a law to the virtue morality of Thomas Aquinas. This means that writing is in the best tradition. The new is in reality the proven old one. According to Thomas, virtue lies in the middle between the extremes, even between the extremes of rigorism and laxism. This consideration was already the guiding principle in my lecture before the consistory. When the controversy grew stronger, I tried between the two synods to think about a basis for a possible broad consensus on the basis of Thomas Aquinas, who is regarded as a doctor communis. I was looking for talks with Thomas specialists11 and was surprised to find the consensus with Cardinal Christoph Schönborn, who was in conversation with Cardinal Georges Cottier (the theologian of the Pontifical House) for many years. Both are Dominicans and distinguished Thomas connoisseurs. In the German-speaking Synod Circle, this approach reached general approval and was then incorporated into the eighth chapter of "Amoris laetitia". Thomas distinguishes between speculative and practical reason. Speculative reason derives logically stringent conclusions from the principles. This is not possible in the practical area. In the practical field, the objective norms are always incomplete, since they can never take into account all concrete circumstances. The application therefore does not occur through compelling logical deduction, but through the virtue of prudence. It is the recta ratio agibilium, the presupposition of reason for action. As such, the wisdom is the root, measure, guideline, and mother of all virtues. It applies the goal of man recognized by reason, the good, in concrete situations. Josef Pieper, whom no one will accuse of relativism, calls prudence the situational conscience. This has nothing to do with situational ethics. For wisdom does not justify the norm from the situation; Prudence does not create a norm, it presupposes it and applies it in the concrete situation. Prudence wants to say what the norm means here and now. It does so with responsibility in terms of the standard as in the realistic view of reality. Ultimately, prudence is guided by love. Right at the beginning of the treatise on prudence, Thomas is concerned about the relationship between prudence and love. He argues that the orientation of reason to good is an act of love for good. So, in the end, it is the love that inspires and inspires inward prudence. It is the root and formative form of all virtues. Love is friendship with God20 and friendship with neighbor21. Love does not, therefore, face human situations with cold calculation; It turns to them with empathy and sympathy; It can be affected by the situation in order to realize the good in the best possible way. The mercy which Thomas treats in the treatise on love is the fundamental virtue of the Christian and, as far as the external works are concerned, the sum of the Christian religion. It is not a fabric softener, but an eye-opener for what is really fair in a situation and corresponds to the good. All this is broadly elaborated in the eighth chapter of "Amoris laetitia", and is documented with many Thomaszitaten. The conclusion is that the norm can not be applied mechanically to every situation. For their proper application, the sense of prudence and the eyes of love and mercy are necessary. continued/
continued from previous post........... A break with tradition? The prudence inspired by love and mercy does not lift the gospel, but it inspires its concrete application. She does not raise the words of the gospel about the adultery (Matthew 5:31, 19, 3-12 parr.), But applies it. This is why the statement of John Paul II is invariably valid, according to which a civil marriage, in the case of the existence of a first valid sacramental marriage, is objectively contradictory to the indissoluble sacramental bond of the first marriage (cf FC 84). This is an immovable Catholic tradition which is not disputed in "Amoris laetitia" (AL 73, 77, 123, 214, 297, 319, etc.). This principle is not a following abstract statement. It follows from this that a civil marriage can not be a sacramental marriage at the time of the first sacramental marriage. To avoid misunderstandings and ambiguities, a civilian reunion should not be combined with a non-sacramental liturgical blessing; This would give the impression of an ecclesiastical marriage of the second class and put the indissolubility of marriage into twilight. Anyone who knows the history of the theology of marriage knows, of course, that this basic position has not ruled out past history in the pastoral application of the changing situations. Married divorced were long regarded as excommunicated and were regarded as unrighteous bigamists; Still in the CIC / 1917 (can 2356) they were threatened with the excommunication. The CIC / 1983 no longer recognizes such penal sanctions. Today it is expressly emphasized that such Christians are not excommunicated but rather invited to participate as living members in ecclesial life (cf. FC 84) 24. Pope Benedict XVI Has held to the decision of John Paul II not to allow married couples to be communion; He did this by speaking of an encouragement of the civil remarried divorced to a desperate life. He thus began a process of maturation and spiritual growth. In this dynamic point of view, Pope Francis goes a step further by placing the problem in the process of a more comprehensive pastoral of step-by-step integration. Correspondingly, "Amoris laetitia" gives an idea of the forms of exclusion of ecclesiastical, liturgical, pastoral, educational, institutional services (see AL 297, 299). Previously, John Paul II had already opened the door a bit. He has added the clause to the above-mentioned principle, according to which newly married couples can then be admitted to absolution and communion if they live in their bourgeoisly closed marriage as brother and sister. This clause is basically a concession. For abstinence belongs to the sphere of intimacy, and does not obscure the objective contradiction between the surviving marriage of the first sacramental marriage and the second marriage, which is closed by public law. This clause obviously does not have the same weight as the above principle; In any case it is not a last-minute lewramtliche statement. Rather, it shows that there is scope for the concrete pastoral consequences of the dogmatic principle26. In order to explore this scope, "Amoris laetitia" once again strikes Thomas with the traditional distinction between the objectively serious sin and its subjective guilty credit (see AL 304 f.). John Paul II was, of course, familiar with this distinction. The only difference is that the latter put emphasis on the objective character of the ethical norms in relation to the moraltheological tendencies (teleological morality). Francis, on the other hand, speaks of the rich experience and wisdom of the confessor, and emphasizes the subjective aspect without neglecting the objective aspect (cf AL 297, 307). Both Popes refer to the question of the erroneous conscience and know that this is often not only a personal error, but an insuperable error, which is conditioned by the social and cultural mentality (cf. AL 37, 42, 222) , 305). It is probable that every pastor has once experienced that there are situations in which, even if one could speak with angelic tongues, one can not convince people of the objective norm, because they seem insurmountable to them as a world and reality. The conscience of many people is often, as it were, blind and deaf to what one tries to show them as the commandment of God. This is no justification of error, but understanding and mercy with the erroneous (cf. AL 307 f.). What remains is the path of conscience formation and personal conscience research (cf. AL 302 f.). This means that a Christian can not show his objective sin as it were, and pretend to be an ecclesiastical doctrine, or that he tries to enforce it as such. He must listen to the invitation of the gospel to repentance (see AL 297). The discussion in the Forum internum is intended to help him to form a right judgment, which hinders the possibility of a fuller participation in the life of the Church and finds ways to encourage and grow it. The priest has the task of accompanying such a Christian according to the doctrine of the Church and the directives of the bishop on the way of the distinction, in the search for conscientiousness to think and to repent, and to make him aware of his situation before God (cf. AL 300). But the pastor can never replace the conscience (cf. AL 37). The reverence for personal conscience as the "most hidden center and sanctuary in man" (GS 16) is decisive for "Amoris laetitia". Admission to the Communion of the Married Divorced? "Amoris laetitia" is based on assumptions which, in the justified case, permit a modified pastoral practice. But the papal letter draws no clear practical conclusions from these premises. Pope Francis even expressly states that he can not present such norms (see AL 296, 300, cf. AL 2). Writing does not give a patent recipe, which in reality can not exist (cf. AL 298). It leaves open the concrete question of admission to absolution and communion. Thus the Pope followed the path of a proven tradition of the Lehramt, not to break many controversial questions, but to leave them open for the unity of the Church. This does not mean, as some suppose, that the lemming abolishes itself; To leave open a question is itself a lewramtliche decision of great importance. The direction in which Pope Francis wishes to point, however, seems clear: one need not refer to two remarks. It is much more important that gradual integration, which is the key to the solution of the question, is, by its very nature, directed to the Eucharist as a full form of participation in the life of the Church. Pope Francis, on the return of Lesbos on April 16, 2016, expressed himself most clearly when he asked the question of a journalist whether "amoris laetitia", under certain conditions, permitted the admission of remarried divorced persons to the communion: "Yes . Point. "30 This is an answer which, in this clarity, is not found in" Amoris laetitia ", but which corresponds to the total duduct of writing. This interpretation can easily be reconciled with the valid church law. The authoritative Canon 915 CIC / 1983 excludes the Absolution and Communion, which persist "stubbornly in a manifest serious sin". This provision is fully clear; In the light of "Amoris laetitia" it does not require any change in the quaestio iuris, but only in the interpretation of the quaestio facti. For the question of whether there is persistence in the grave sin or, in spite of all goodwill, a new human weakness, does not arise from the norm itself. The same is true of the judgment of whether serious sin (serious matter, consciousness of sinfulness , Intention to oppose God's command, possibly mitigating circumstances), or whether signs of a life out of and in God's grace and serious longing for the bread of life are visible. In the latter case, the question arises: What is the right of Christians to refuse the help of the means of grace, which, by virtue of grace, bestow upon them through prayer, Christian education of children, participation in the parish, charitable and social Use, etc. to make a Christian life? Surely one must avoid annoyances and misunderstandings. But there are also situations in which not the admission, but the denial of the sacraments, is perceived by many as a scandal. In such cases we are faced with a situation similar to that of Peter when he was called to Caesarea by Joppe. He recognized that Gentiles had received the Holy Spirit. How then could he deny the sacrament of baptism to those who have already received the Holy Spirit (Acts 10: 47)? Applied to our question: Is it possible that the Spirit of God proves to be effective, but does the Church, like Pilate, wash his hands in innocence and regrets not being able to do anything? Does it not also apply to the Church to be merciful in such situations, as our Father is merciful (cf. Luke 6:36)? continued/
continued from previous post......... Future pastoral tasks "Amoris laetitia" is not an iota of the traditional doctrine of the Church. And yet this writing changes everything by placing the traditional doctrine in a new perspective. This papal letter is not a tradition break, but the renewal of a great tradition. It is continuity in the reform, as Benedict XVI, on the trail of John Henry Newman, The local Churches are now faced with the question of how they can go past the path which "Amoris laetitia" has opened up fundamentally. In doing so, they can not focus solely on the problem of newly remarried divorced people. Above all, the Catholic understanding of marriage and the family is to bring new life to young people in all their beauty and to accompany them on this path. Above all, marriage preparation and marriage support must be reorganized in the sense of "Amoris laetitia". Furthermore, in the current crisis of pastoral life, we must not neglect the potential of the family as a house church. In pastoral care in irregular situations, especially in the case of newly married divorced persons, "Amoris laetitia" presents us with no easy task. Writing does not lead us to the convenient way of patent prescriptions, which in reality can not exist. To decide from the responsible conscience in Christian freedom is, compared with a practice according to Casuist rules, not the easiest, but the much more difficult. This places high demands on bishops, priests and pastoral staff, especially on confessors. Spiritual distinction demands spiritual competence. It is a gift of the Holy Spirit (1 Cor 12:10; 1 John 4: 1-6) as a fruit of spiritual experience and learning from the great masters of spiritual life. This concern will have to be taken more seriously in the training and further education of the clergy and the pastoral staff. All this will take time: time for rethinking and time to implement. We can not stop the Synod for a long time. Much remains to be done. The synod is over, the fierce debate will hopefully be over soon, the concrete work is now starting. We must make "Amoris laetitia" a departure from the family pas- toral. Marriage and the family must be the focus of the pastoral work. For the family is the way of the Church. REMARKS 1 Dieselbe reduction and partial perception will also occur in my lecture before the Consistory on 20 and 21 February 2014 (Walter Kardinal Kasper, The Gospel of the Family, Speech before the Consistorium, Freiburg 2014). He had five chapters, in which the first four elaborated the biblical and ecclesiastical doctrine on marriage and family; On this basis, the fifth chapter presented reflections (not demands, as was partly stated) to the pastoral of the remarried divorced. He gave the decision explicitly to the Synod in communion with the Pope. For the following discussion, I expressed my opinion: Walter Kardinal Kasper, Again: Admission of Married Divorced to the Sacraments ?, in: Voices of Time 233 (2015) 435-445. 2 See the Post-Synodal Apostolic Exhortation "Amoris Laetitia" by Pope Franziskus by Cardinal Christoph Schönborn, in: Pope Franziskus, Amoris Laetitia. Joy of love. Post-synodal Apostolic Letter Amoris Laetitia on love in the family. Freiburg 2016, 19-30; Before: Christoph Cardinal Schönborn (eds.), Vocation and mission of the family. The central texts of the bishop's synod. With a comment by P. Michael Sievernich SJ. Freiburg, Germany. 3 "I recommend you all to read the presentation that Cardinal Schönborn has held, who is a great theologian. He is a member of the Congregation for the Doctrine of the Faith and is well acquainted with the doctrine of the Church. "Citation: http://w2.vatican.va/content/france...documents/papa-francesco_20160416_lesvos-volo -ritorno.html>. 4 Rocco Buttiglione, "La gioia dell'amore e lo sconcerto dei teologi", in: L'Osservatore Romano, 20 July 2016, 7 (English version: L'Osservatore Romano 7. 2016, 12: "The Joy of Love and the Consternation of the Theologians"). Another article in the same sense: Rodrigo Guerra López, Fedeltà creativa (Creative Loyalty), in: L'Osservatore Romano, 22. 7. 2016, 5. 5 Antonio Spadaro, "Amoris laetitia". Struttura e significato dell'Esortazione apostolica post-sinodale di Papa Francesco, in: La Civiltà Cattolica (No 3980) 167 (2016 / II) 105-128. 6 See Heiner Koch, Amoris Laetitia. An explanation, in: Voices of Time 234 (2016) 363-373. 7 See Thomas v. Aquin, Summa theologiae I / II q. 22-48. 8 See John Paul II, Apostolic Letter "Familiaris consortio" (1981), 34 [= FC]; AL 293-295, 300. 9 For the in themselves evil acts cf. Catechism of the Catholic Church (1993), 1755-1761; John Paul II, Encyclical "Veritatis splendor" (1993), 78-83 [= VS]. 10 p. Th. I / II q. 64 a. 1; De Virtutibus a. 11 See Adriano Oliva, essence and finalité du mariage selon Thomas d'Aquin. Pour un soin pastoral renouvelé, in: Revue des sciences philosophiques et théologiques 98 (2014) 601-668. - There is also a relevant report by Eberhard Schockenhoff, as well as an expert report by Peter Walter on the Eucharist and forgiveness of sins after the Council of Trent, which refers to Thomas Aquinas (see chapter III q.80 a.4). 12 Georges Cottier and Christoph Schönborn / Jean-Miguel Garrigues, Verità e misericordia. Conversazioni con p. Antonio Spadaro. Milano 2015. 13 p. Th. I / II q. 57 a. 4; II / II q. 47 a 2 s.c .; A. 6; See also: German edition of Thomas, vol. 17 B. Heidelberg 1966, 383 (No. 73). 14 p. Th. I / II q. 57 a. 6; Q. 58 a. 4; Cf. Josef Pieper, The Fourges. Wisdom - Justice - Bravery - Dimension. Munich, 1964, 21. 15 S. th. II / II q. 47 a. 2-6. 16 Pieper (Note 14) 25. 17 For prudence and situational ethics, see Deutsche Thomasausgabe, Vol. 17 B, 502-504; To wisdom and casuistry: ibid., 524-526. 18 S. th. II / II q. 47 a. 1 ad 1; See Pieper (Note 14) 56-61. 19 S. th. Q. 23 a. 8. 20 20 S. th. Q. 23 a. 1. 21 p. Th. Q. 25, a. 1. 22 p. Th. II / II q. 30. 23 S. th. Q. 30 a. 4 ad 2. 24 Benedict XVI, Post-Synodal Apostolic Exhortation "Sacramentum caritatis" (2007), 29 [= SC]; AL 299. 25 SC 29. 26 Many exegetes show such latitudes already within the New Testament in relation to the traditions of the Lord's Word, especially with regard to the so-called adultery clauses: Mt 5:32; 19.9; Mk 10,11 f .; Lk 16,18; 1 Cor 7: 10f. 27 Importantly, the Encyclical "Veritatis splendor", especially the differentiated statements in Chapter II / 2 "Conscience and Truth", where, among other things, the insurmountable conscience is said that an objective guilt is not subjectively assignable to him (cf VS 62f. ). 28 The practice of leaving controversies open is a muddled tradition, which has also been used by the Council. Thus, the Council of Trent has acted in the then highly controversial issue of primacy, as was the Second Vatican Council in many questions, which then became the cause of many post-conciliar discussions which have not yet been clarified until now. One must consider, above all, the wise decision of Pope Paul V in the Grace of 1607 (cf. DH 1997). 29 It seems to me daring to find the conclusion hidden in two notes (AL 300, note 340 and 305, note 355). Even a pope can not override the rules in an annotation. Both comments are also general; They do not refer explicitly to the remarried divorced persons, but to the irregular situations in general. 30 See <http://w2.vatican.va/content/france...francesco_20160416_lesvos-volo-ritorno.html>; The Pope responded to a question by Francis Rocca of the "Wall Street Journal". 31 Address to the Cardinal's Collegium and members of the Roman Curia at Christmas Reception on 22 December 2005: <http://w2.vatican.va/content/benedi...documents/hf_ben_xvi_spe_20051222_roman-curia. Html>. - Practically, Pope Benedict XVI Thus largely embracing the position of John Henry Newman (An Essay on the Development of Christian Doctrine, 1878). ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- Reading all that should count as a penance if offered up for the holy souls. Nobody could accuse the Cardinal of being a man of few words.
I'm looking at this thread for the first time this morning but the above comment had me smiling! Dolours, the Cardinal and your good self seem to share at least one quality! But thank you for posting this because reading quotes from lifesitenews mixed with comments from a major critic of the Pope is a complete waste of time. I look forward to reading what Cardinal Kasper has to say about the exhortation. His views have more importance than most.
“Amoris Laetitia does not change an iota of the teaching of the Church...": Those are the only words of Kasper's you need to know. Just memorise them and forget the rest.
Great book. I know some of the characters in it personally and can vouch for the credibility of some of the plot lines in this fantastic page turner
You're welcome David. I can see why you admire Cardinal Kasper. He even manages to place admitting to Communion people living in objectively sinful unions on a par with St. Peter baptising gentiles, and cast the Church in the role of Pontius Pilate for not making compromises. I won't be surprised to hear the Pope call us all Pontius Pilates during his next press conference. He's beginning to sound like a broken record with the pharisee line and needs a new insult to freshen things up. "In the latter case, the question arises: What is the right of Christians to refuse the help of the means of grace, which, by virtue of grace, bestow upon them through prayer, Christian education of children, participation in the parish, charitable and social Use, etc. to make a Christian life? Surely one must avoid annoyances and misunderstandings. But there are also situations in which not the admission, but the denial of the sacraments, is perceived by many as a scandal. In such cases we are faced with a situation similar to that of Peter when he was called to Caesarea by Joppe. He recognized that Gentiles had received the Holy Spirit. How then could he deny the sacrament of baptism to those who have already received the Holy Spirit (Acts 10: 47)? Applied to our question: Is it possible that the Spirit of God proves to be effective, but does the Church, like Pilate, wash his hands in innocence and regrets not being able to do anything? Does it not also apply to the Church to be merciful in such situations, as our Father is merciful (cf. Luke 6:36)?"
The level of 'debate' showing on this forum is well illustrated by that comment. The regular denigration of three outstanding Church leaders - Pope Francis, Cardinal Schonborn and Cardinal Kasper - by the 'traditionalists' on the forum and the internet speaks volumes about the diabolical disorientation of our age.
David, you'll be calling us the basket of deplorables next. I guess I'll continue being diabolically disoriented and stick with Familiaris Consortio and St JP's apostolic exhortation on penance. Meanwhile, what about this for a stocking filler:
Well, I've just read the Google translation of Cardinal Kasper's article and I look forward to a proper translation becoming available. It is clear from the Google translation that the Cardinal faces up to the difficult issues surrounding the Pope's exhortation and I think it will prove to be of great help to those doing their best to fully understand what the Holy Father is teaching us. For those more interested in finding stones to throw at the Pope it will no doubt provide plenty for them as well but they will throw stones regardless. I hope a proper translation appears soon.
I've listened to most all of is video online.....it is amazing. One of his books is online. If I can find it, I'll post it. He died just before his last book was finished. The manuscript was never found after his death...... It is believed that he was going to out more clerics in the Vatican ...we will never know.
Agree completely! I keep going back and listening to his interviews.....no one quite like him. It rings so true....especially in light of what is occurring in the world and church today. I wish he was still with us....to shed some light in these dark times.
