Questo Blog, gestito da laici, vuol far conoscere le attività promosse dal cardinale americano Raymond Leo Burke, Patrono del Sovrano Ordine Militare di Malta
«Nel mondo di oggi c'è grande sete di Cristo e della libertà che Egli solo ci offre. Nelle case cattoliche e nella parrocchia i nostri fratelli devono trovare le fonti di acqua viva, le fonti di grazia divina, le fonti del Magistero della Chiesa e dei Sacramenti, specialmente, la Penitenza e la Sacra Eucaristia, che possono estinguere la sete spirituale di un mondo tristemente secolarizzato» (Cardinal Leo Raymond Burke, 26 Dicembre 2010)
Fans of the old Latin Mass descended on Rome on Thursday for their annual pilgrimage, facing indifference to their cause, if not outright resistance, from none other than Pope Francis.
Ten years after Pope Benedict XVI passed a law allowing greater use of the Latin Mass, Francis seems to be doing everything possible to roll it back or simply pretend it never happened.
In recent weeks, he has affirmed with "magisterial authority" that the reforms of the 1960s allowing for Mass to be celebrated in the vernacular rather than Latin were "irreversible." Last week he gave local bishops conferences authority to oversee those translations, rather than the Vatican.
The moves underscored that the age-old liturgy wars in the Catholic Church are very much alive and provide a microcosm view of the battle lines that have been drawn between conservative, traditionalist Catholics and Francis ever since he declined to wear the traditional, ermine-trimmed red mozzetta cape for his first public appearance as pontiff in 2013.
The indifference seems reciprocal.
At a conference Thursday marking the 10th anniversary of Benedict's decree liberalizing use of the Latin Mass, the meeting organizer, the Rev. Vincenzo Nuara, didn't even mention Francis in his opening remarks. The current pope was mentioned in passing by the second speaker, and ignored entirely by the third.
The front-row participants honoring retired pope Benedict and his 2007 decree were also telling: Cardinal Raymond Burke, a leading critic of the current pope whom Francis removed as the Vatican's supreme court judge in 2014; Cardinal Gerhard Mueller, recently axed by Francis as the Vatican's doctrine chief, and Cardinal Robert Sarah, appointed by Francis as head of the Vatican's liturgy office but effectively sidelined by his deputy.
In fact, it was Sarah's deputy, Archbishop Arthur Roche, who signed the explanatory note to Francis' new law allowing bishops conferences, rather than Sarah's office, to have final say on Mass translations.
Francis' new law is a "pretty clear course correction from Pope Benedict's line," said the Rev. Anthony Ruff, associate professor of theology at St. John's University in Minnesota and moderator of the progressive liturgical blog, Pray Tell.
Despite the sense of belonging to a previous era, the conference was nevertheless upbeat about the future of the Latin Mass even under a pope who has openly questioned why any young person would seek out the old rite and disparaged traditionalists as rigid and insecure navel-gazers.
Monsignor Guido Pozzo, in charge of negotiations with breakaway traditionalist groups, said more Latin Masses are celebrated each Sunday in some countries: France has seen a doubling in the number of weekly Latin Masses, to 221 from 104, in the past 10 years. The U.S. has seen a similar increase over the same period, from 230 in 2007 to 480 today.
"The old liturgy must not be interpreted as a threat to the unity of church, but rather a gift," he said. He called for it to continue to be spread "without ideological interference from any part."
The program for the 10-year anniversary pilgrimage began with chanted hymn at the start of the conference and ended with vespers Thursday evening celebrated by Benedict's longtime secretary, Monsignor Georg Gaenswein. Also on tap were a religious procession through the streets of Rome and multiple Masses. Conspicuously absent from the four-day program was an audience with Francis.
The current pope, though, let his thoughts known during a recent speech to an Italian liturgical society. He said there was no need to rethink the decisions that led to the liturgy reforms from the Second Vatican Council, the 1962-65 meetings that modernized the Catholic Church.
"We can affirm with security and magisterial authority that the liturgical reforms are irreversible," he said in one of his longest and most articulate speeches to date on the liturgy. It made no mention, in either the text or the footnotes, of Benedict's liturgical decree on the Latin Mass.
Nuara, the conference organizer, denied sensing any resistance to traditionalists from Francis, saying in an interview that the current pope "is a respectful man, so he recognizes all the good that the old liturgy has given the church."
"We are also absolutely respectful of Pope Francis," he added.
Timothy O'Malley, director of the University of Notre Dame's Center for Liturgy, said Francis' main beef with Latin Mass afficionados is with those "who see that this form of the liturgy must win at the expense of" the Mass in the vernacular.
But he said he saw no indication that Francis would do away with Benedict's decree liberalizing use of the old rite, known by its Latin name Summorum Pontificum.
"He'll continue to rail against those who think the (vernacular) Mass is invalid, but I don't see him taking away Summorum Pontificum," he said. NICOLE WINFIELD Fonte: http://www.lockportjournal.com/news/latin-mass-fans-celebrate--year-anniversary---without/article_1d2b4cc4-144a-532b-a967-e04fd53890f4.html
Papa Francesco ha espresso il suo cordoglio per la morte del "caro fratello nell'episcopato" il cardinale Carlo Caffarra, arcivescovo emerito di Bologna, scomparso ieri all'età di 79 anni. In un telegramma indirizzato all'arcivescovo del capoluogo emiliano, mons Matteo Zuppi, Francesco si dice partecipe al "dolore dell'intera comunità diocesana di Bologna e dei familiari del compianto porporato".
Il pensiero affettuoso del Ponteficetorna alla vita del cardinale Carlo Caffarra di cui Francesco sottolinea il "servizio gioioso al Vangelo e l'amore intenso alla Chiesa" unito alla "generosa opera pastorale profusa dapprima quale fondatore e docente del Pontificio Istituto Giovanni Paolo II per Studi sul matrimonio e la famiglia, poi quale zelante pastore dell'arcidiocesi di Ferrara-Comacchio e in seguito come guida sollecita e saggia di codesta arcidiocesi". Infine la preghiera del Papa si leva, per intercessione della Vergine e di S. Petronio, affinchè "il Signore accolga questo fedele servitore e insigne pastore nella Gerusalemme celeste".
Il cardinaleCarlo Caffarrasi è spento il 6 settembre a Bologna. Aveva 79 anni. Dal 27 ottobre 2015 arcivescovo emerito di Bologna.
Di lui si ricordano sopratutto le battaglie per il matrimonio e la famiglia basata sull’unione indissolubile tra l’uomo e la donna.
All’indomani della sua rinuncia alla guida dell’arcidiocesi di Bologna, per limiti d’età, Il Foglio (12 dicembre 2015) scriveva di lui:
«Cosa resterà del magistero di questo grande cardinale? Sicuramente il suo esempio di vita personale: chi lo ha conosciuto sa quanto sia un servo fedele della chiesa, un pastore teso non a predicare “novità” originali di cui pavoneggiarsi come i teologi alla moda, ma a penetrare sempre più nella ricchezza inesauribile del Vangelo e della tradizione della chiesa. Ha dedicato parte della sua vita a indagare il “mistero buono” dell’amore sponsale, certo che il progetto di Dio sul maschio e la femmina non può che essere il bene per ogni uomo, in tutti i tempi e sotto ogni cielo».
Per questo fu scelto, nel 1981, da Giovanni Paolo II come presidente del Pontificio Istituto per gli studi su Matrimonio e Famiglia, la cui nascita fu annunciata, insieme a quella del Pontificio Consiglio per la Famiglia, il 13 maggio 1981: proprio nel giorno dell’attentato a Wojtyla e dell’anniversario dell’ apparizione di Fatima.
Proprio Lucia di Fatima, ha ricordato recentemente Caffarra, lo aveva ammonito per lettera, con parole che il cardinale ha così riassunto: «lo scontro finale tra il Signore e il regno di Satana sarà sulla famiglia e sul matrimonio. Non abbia paura, aggiungeva, perché chiunque lavora per la santità del matrimonio e della famiglia sarà sempre combattuto e avversato in tutti modi, perché questo è il punto decisivo».
L’arcivescovo emerito di Bologna è stato tra i quattro cardinali, considerati “conservatori”, che espressero in una lettera a Papa Francesco (resa pubblica nel novembre 2016) perplessità sulle “aperture” del Sinodo e l’enciclica papale Amoris Laetitia. In particolare sulla discussa questione della comunione ai divorziati risposati, e il valore delle norme morali che riguarda proprio la concezione della vita cristiana (La Nuova Bussola, 14 novembre 2016).
«Credo che vadano chiarite diverse cose – disse Caffarra a Il Foglio (15 gennaio 2017) – La lettera, e i dubia allegati, è stata lungamente riflettuta, per mesi, e lungamente discussa tra di noi. Per quanto mi riguarda, è stata anche lungamente pregata davanti al Santissimo Sacramento».
«Che cosa ci ha spinto a questo gesto? (…) Esiste per noi cardinali il dovere grave di consigliare il Papa nel governo della Chiesa. E’ un dovere, e i doveri obbligano. Di carattere più contingente, invece, vi è il fatto – che solo un cieco può negare – che nella Chiesa esiste una grande confusione, incertezza, insicurezza causate da alcuni paragrafi di Amoris laetitia. In questi mesi sta accadendo che sulle stesse questioni fondamentali riguardanti l’economia sacramentale (matrimonio, confessione ed eucaristia) e la vita cristiana, alcuni vescovi hanno detto A, altri hanno detto il contrario di A. Con l’intenzione di interpretare bene gli stessi testi».
Di Caffarra si ricordano prese di posizioni radicali sull’aborto: «L’aborto è un vero e proprio omicidio, poiché è l’uccisione deliberata e diretta di un essere umano».
«Se l’uomo non è più sicuro neppure nel seno di sua madre e nei confronti di sua madre, dove e nei confronti di chi potrà sentirsi sicuro?» (da Omelia per la Giornata per la Vita, 4 febbraio 1996).
Da presidente emerito dell’Istituto Giovanni Paolo II per la Famiglia, Caffarra è intervenuto di recente in modo durissimo sul caso di Charlie Gard (Il Giornale, 28 giugno): «Siamo arrivati al capolinea della cultura della morte. Sono le istituzioni pubbliche, i tribunali, a decidere se un bambino ha o non ha il diritto di vivere. Anche contro la volontà dei genitori. Abbiamo toccato il fondo delle barbarie».
E come dimenticare quelle sue parole sull’amore, così crude ma altrettanto realistiche. «È avvenuto come uno scippo. Una delle parole chiavi della proposta cristiana, appunto ‘amore’, è stata presa dalla cultura moderna ed è diventata un termine vuoto, una specie di recipiente dove ciascuno vi mette ciò che sente. Così la verità dell’amore è oggi difficilmente condivisibile».
Il cardinale Raymond Burke ha offerto una Santa Messa Pontificale a Glasgow, presso la parrocchia Immaculate Heart of Mary, di Balornock, su invito di Una Voce Scozia, un'organizzazione religiosa che mira alla promozione dei valori culturali e spirituali del rito latino.
Cardinal Raymond Burke offered a Pontifical High Mass in Glasgow on Saturday at the invitation of Una Voce Scotland, a traditionalist religious organisation.
The service, at parish church Immaculate Heart of Mary, Balornock, attracted a large crowd of worshippers.
The occasion was also filmed and can be viewed on YouTube.
The Una Voce Federation aims to foster the cultural heritage of the Latin rite.
Two weeks earlier, Cardinal Burke declared Pope Benedict’s work on restoring the liturgy was “his most splendid contribution”.
“There is no question in my mind that the most splendid contribution of the pontificate of Pope Benedict XVI was in the area of restoring the correct order and beauty to the Sacred Liturgy,” Cardinal Burke told The Wanderer on August 21.
The Mass was held the day before Scottish bishops consecrated their country to the Immaculate Heart of Mary.
Il cardinale Raymond Burke parlerà ad un importante evento che si terrà a Dallas il 6-7 ottobre e spiegherà e chiarirà il messaggio che la Madre Santissima ci ha dato 100 anni fa a Fatima, facendo comprendere come esso si riferisca anche alla situazione attuale del mondo.
Cardinal Raymond Burke will speak at an important event in Dallas October 6-7 that will explain and clarify the message the Blessed Mother gave us 100 years ago at Fatima as it relates to the current situation in the world.
Pilgrims should attend the Fatima Centennial Summit “to obtain a better understanding of Our Lady’s message and to reflect upon in as to how it relates to their spiritual life and their eternal salvation,” Catholic Action for Faith and Family President Thomas McKenna told LifeSiteNews.
The gathering is meant for those who believe the importance of the message of Our Lady of Fatima, said McKenna, but also for anyone who may not be aware of God’s message delivered to mankind by the Blessed Mother.
“The message of Our Lady of Fatima is so important for our times we felt it was necessary to reflect upon our Lady’s message on the occasion of the 100-year anniversary of her apparition,” McKenna stated. “This also ties in very directly with the campaign we sponsor and which Cardinal Burke leads, Operation Storm Heaven, which is a prayer campaign with a goal to have 1,000,000 people praying the rosary on the first of each month in union with the cardinal.”
“Cardinal Burke will preside over the entire event,” he said, “and address the profound importance and impact the apparitions have on the Church 100 years later.”
Cardinal Burke built a shrine to Our Lady, perhaps the largest erected in the past 100 years in the US, he continued, referring to the Shrine of Our Lady of Guadalupe in La Crosse, Wisconsin, founded by the cardinal in the late 1990s. And before the cardinal decided to dedicate the Shrine to Our Lady of Guadalupe, he seriously considered dedicating it to Our Lady of Fatima, McKenna recalled.
“Cardinal Burke has a profound devotion to the Blessed Mother and the Fatima apparitions,” McKenna told LifeSiteNews.
The Summit will include First Friday Mass, a Rosary procession and the Holy Rosary led by His Eminence, who will also present the Summit’s keynote address.
"Cardinal Burke is one of the councilors of the Holy Father and is a member of the council that will elect a future pope,” said McKenna. “He therefore has a very special role and is an authority on Church Doctrine.”
LifeSiteNews Editor-in-Chief and co-founder John-Henry Westen is among the speakers. Westen will offer a message related to modern culture today.
“We wanted to have the Fatima message addressed, analyzed and reflected upon from various angles that would resonate with the public,” noted McKenna. “The message was for all mankind. That is why we have John-Henry Westen addressing the modern crisis and the extent it affects faithful Catholics.”
Q. Recently, Robert Cardinal Sarah again called for a serious implementation of a “reform of the reform” (RoftR) as it relates to the postconciliar Roman Rite. But most pastors (and diocesan worship directors), if they are sympathetic to the Cardinal’s suggestions, are eager to gradually implement these suggestions, recognizing that for many in the pews, a rapid implementation would be too much, and in fact would cause the same type of confusion and frustration many experienced after the Second Vatican Council.
So, which reforms suggested by the Cardinal should we focus on first, acknowledging that each parish and diocese is unique in its needs? Are there elements of the RoftR that are more important than others and should be focused on first?
A. Certainly I think the correction of all the liturgical abuses that were identified in Redemptionis Sacramentum [2004 Instruction issued by the Congregation for Divine Worship and the Discipline of the Sacraments] is critical. At the end of his pontificate, Pope St. John Paul II concentrated on trying to correct liturgical abuses. In a positive way, the two suggestions that Cardinal Sarah has made give us a good direction. First, he encouraged offering the Mass with everyone facing the Lord [ad orientem]. This will help so much to restore the sense of worship and to show that the Mass is not some kind of social event between the priest and parishioners, or the parishioners among themselves. Rather, it is an action of the whole community with the priest at the head acting in the person of Christ [in persona Christi], of “worshipping the Father in spirit and truth” (John 4:23) as our Lord said to the Samaritan woman at the well. I think this would be a very good place to begin. Cardinal Sarah explains this very well in an article he published in L’Osservatore Romano on June 12th of 2015 and then again in his presentation at the Sacra Liturgia Conference in London on July 5th of 2016. Cardinal Sarah addressed a second area of reform at the 2017 Sacra Liturgia Conference in Milan when he asked once again for consideration of receiving Holy Communion kneeling and on the tongue. I think those are two areas to address that would be very effective. Of course, we also have the whole reform that needs to take place with regard to the disposition of the Church. For example, in so many places the tabernacles were removed from the sanctuary of the Church as the result of a false interpretation of the Second Vatican Council. Likewise, other things were done that disturbed the image of worship, such as the sacred music that is employed. I think the matter of orientation of all towards the Lord with the priest at the head (toward the East if possible, unless it is physically impossible because of the geographical location of the church) and the manner of receiving Holy Communion reverently on one’s knees and on the tongue are important places to start. Interesting to note is that here at the Shrine it has become the custom to receive Holy Communion on the tongue while kneeling. People have gladly embraced this practice, and I have never once received any hate mail or any criticism in its regard. Also, as Cardinal Sarah requested, we implemented the liturgical practice of ad orientem observance of Mass this past Advent and people have commented on what a greater beauty this has brought to the celebration of the Holy Mass.
Q. Asked recently by The Wanderer if Pope Emeritus Benedict XVI’s influence on the liturgy continues, Dr. William Mahrt, president of the Church Music Association of America, said: “It’s still with us, absolutely, yes,” and continued on to state: “He had this notion of ars celebrandi, the art of celebrating the liturgy.” Dr. Mahrt added, “His writings on the liturgy are still being read, and we instituted many things upon his inspiration, which will continue.”
Your Eminence, do you concur with Dr. Mahrt’s assessment of Benedict’s ongoing influence on the liturgy? Can you add any personal observations on what you think his enduring legacy on liturgical worship will be?
A. Yes, I know Dr. Mahrt — he is a wonderful man. There is no question in my mind that the most splendid contribution of the pontificate of Pope Benedict XVI was in the area of restoring the correct order and beauty to the Sacred Liturgy. The art of celebrating (the ars celebrandi to which Dr. Mahrt refers) not only was exemplified in the manner of Benedict’s offering of Holy Mass, but also that by his teaching he helped so many priests to see that the priest gives over his body to Our Lord. It is the Lord Who offers the sacrifice and thus, the priest’s whole concentration should be on letting Our Lord act through him. In that way we avoid self-referential actions that have nothing to do with the Sacred Liturgy.
I believe that Pope Benedict XVI’s teaching was so profound because he had the courage to issue Summorum Pontificum [apostolic letter issued moto proprio in 2007]. The teaching contained in that document will certainly endure in its effects. Another enduring contribution was his magnificent book entitled Spirit of the Liturgy.
Q. Over the past few months, according the various news reports, you have stated that you do not believe that Muslims and Christians worship the same God. It has been suggested that this is inconsistent with the teachings of Vatican Council II (e.g., Lumen Gentium, n. 16; Nostra Aetate, n. 3) and public statements made by Pope St. John Paul II (e.g., Address to Young Muslims, Morocco, August 19, 1985). Your Eminence, can you provide clarity regarding this apparent contradiction?
A. In the Council documents and in Pope St. John Paul II’s writings, it is stressed that Islam, like Judaism and Christianity, teaches us that there is only one God, the Creator of the universe. So we are united in the belief that there is only one God. However, the God described in the documents of Islam as well as the actions of the very aggressive and violent Muslims do not portray Allah as a God of love. Love is the principal quality of God according to our Christian faith, for as St. John the Evangelist writes, “God is love” (1 John 4:8, 16).
The Muslims of some countries, in fact, have objected to Catholics using the word “Allah” (the Arabic word for God). They protested by saying, “Your God is not our God.” What is needed here is simply a realistic recognition of the teaching on God in Islam. I believe it will indicate that the Islamic understanding of the one God is in contradiction to the Christian teaching on the one God.
Q. It seems as if pro-life and pro-family apostolates are being viewed more favorably by the majority of the populace as a result of scientific advances conclusively proving when life begins, disclosure of the abhorrent practice of selling baby parts from aborted fetuses, and many other factors. It seemed unlikely just a few short years ago that defunding Planned Parenthood would even be discussed. In light of our new administration and the changing opinions of our country’s citizenry, what is your assessment of the progress being made by pro-life and pro-family movements in the United States?
A. I feel strongly that real progress has been made. For example, the annual March for Life and all the efforts on the part of individuals and groups who have the promoted respect for human life by such practices as providing free ultrasounds for women who are expecting a baby, giving witness at abortion clinics, praying the Rosary, giving help to young women by counseling them, and providing assistance to women who are having difficult pregnancies are producing good effects.
At the same time, the horrible evil of destroying an innocent, defenseless human life is becoming even clearer to people.
We now have a president, who, from all indications based on concrete actions he has taken, is pro-life himself. I personally have not studied this, but it is said that in the past this was not always so. The past does not make a difference; what matters is that now he seems to understand. I believe what is important now is that we make even stronger our pro-life and pro-family movements and build on the momentum that has been generated. The worst thing that could happen would be to rest on our laurels; we could then lose all this progress that has been made.
It is a constant battle. Satan hates human life: “He was a murderer from the beginning” (John 8:44). We know that the Evil One is constantly about the work of promoting the lack of respect of human life. So we really need to persevere and be vigilant in our continued promotion of a “culture of life.”
Q. Your continued perseverance and faithfulness to the Gospel message despite the many changes and the ill treatment you have experienced over the past few years have been an inspiration to countless faithful Catholics. It is truly amazing how you are able to maintain your rigorous travel and speaking schedule, which must be very physically taxing. What is the most important lesson you have learned during this time?
A. I believe the most important lesson I have learned is that I must abandon myself totally to defending Christ and His Church out of true love for Him and for His Mystical Body. We can always be confident that God will assist us with the grace we need, even in matters of physical strength and of being able to endure very difficult situations. I have discovered this more and more because there have been times when things that have been said about me are very painful. Just the physical demands of extensive traveling and of preparing, in the best way possible, presentations of the Church’s teaching have made this realization ever more evident to me.
At times, what seemed impossible to me has been accomplished if I remain serene in carrying out this work to the best of my ability. I know the strength comes from Our Lord because I do not have it in myself.
From my childhood, I have been rather sensitive to being criticized by other people — it is not something I enjoy. But I have found that the recent, somewhat harsh criticism does not deter me from doing what Our Lord asks of me and that I am very much at peace.
Support This Endeavor
Q. An ambitious and praiseworthy project that I know is near and dear to your heart is the effort you initiated in 2016, through the formation of a “Memorare Army of Prayer,” to raise funds for the construction of the “Father John A. Hardon, S.J., Marian Catechist Apostolate Center and Retreat House” at the Shrine of Our Lady of Guadalupe in La Crosse, Wis. What progress has been made thus far and have any definitive timelines yet been established? What can readers of The Wanderer do to help?
A. Towards the goal of saying the Memorare 500,000 times, a total of 377,023 have been prayed to date. From a financial perspective, we have raised over eleven million dollars towards the goal of thirteen million dollars. We were hoping that we could go well over the thirteen million dollar goal in order to build more of the Father John A. Hardon, S.J., Marian Catechist Apostolate Center and Retreat House.
Moreover, in order to secure the financial situation of the Shrine, seven million dollars of the funds that are raised go immediately into the Endowment Trust, in order to bring its holdings to ten million dollars. The Endowment Trust will then generate significant annual earnings to go towards the ongoing work of the Shrine.
We have not yet gone into the general phase of the capital campaign. Right now, we are simply approaching individual donors to get an initial substantial amount that would then encourage others to be generous. We should be bringing that to a conclusion by the Fall and then will make a general appeal to the public. So it is coming along well, but we hope to do even better.
Readers of The Wanderer are encouraged to support this worthy endeavor which is fundamentally a work of evangelization during this time of confusion in the Church. For more information regarding the capital campaign, please consult the following website: www.AnsweringMarysCall.org.
Portland Archbishop Alexander Sample received loud applause and cheers when he proclaimed, “Every priest and seminarian should learn the extraordinary form of the Mass.”
More than 400 people from around the country descended on Sacred Heart Parish here for the 2017 Sacred Liturgy Conference, held July 12-15.
The number of attendees far exceeded that of previous conferences and could be attributed to the special guests serving as conference faculty. These included Cardinal Raymond Burke, former St. Louis archbishop; Archbishop Sample; Bishop Robert Vasa of Santa Rosa, California; and San Francisco Archbishop Salvatore Cordileone.
The conference, sponsored by Portland-based Schola Cantus Angelorum, focused on church history and Gregorian chant and its place in sacred liturgy.
Conference attendees were able to attend lectures, Gregorian chant workshops and four traditional Masses celebrated by the bishops and cardinal.
Archbishop Sample celebrated a pontifical Mass in the ordinary form to open the conference. Following that, Bishop Vasa delivered the first lecture, reminding those gathered that the liturgy is the work of Jesus Christ himself.
Over the course of the conference, other guests delivered lectures on the importance of the sacred liturgy. Father Theodore Lange, pastor of St. Catherine of Siena Parish in Veneta and Oregon state chaplain for the Knights of Columbus, spoke on the effects that Gregorian chant can have on a priest. Using his personal experience, Father Lange described how his love for God is awakened in a different way when he celebrates Mass accompanied by chant.
Archbishop Sample delivered a lecture similar to one he gave earlier this year while at the International Liturgical Conference in Cologne, Germany. In it, the Portland shepherd remarked feeling cheated upon being unable to celebrate the traditional Latin liturgy until Pope Benedict XVI “released” it with his apostolic letter “Summorum Pontificum” in 2007.
Despite the flow of workshops and lectures, there were many opportunities for conference attendees to interact with each other and with the special guests. A stream of people congregated around the bishops and Cardinal Burke for the opportunity to snap a photo, obtain an autograph or receive a blessing.
Attendees came from all corners of the United States and even from Puerto Rico. Alan Aversa, who traveled to Medford from Arizona, remarked that the interactions allowed him to see how the liturgy has affected different people. “It shows that God works in mysterious ways,” Aversa said.
Msgr. Gerard O’Connor, a Massachusetts priest and newly hired director of the Office for Divine Worship for the Archdiocese of Portland, remarked that the conference highlights a continuance from the extraordinary form to the ordinary form.
All four Masses celebrated for conference attendees left Sacred Heart Parish packed, with the highlight for many being the celebration of a pontifical high Mass by Cardinal Burke on Friday night. During his homily, the cardinal thanked those in attendance for their dedication to the sacred liturgy.
“The perfection of religion is to do the simple things, such as celebrating the Mass, in a perfect manner,” he said.
The cardinal later commended the conference as a whole, calling it an efficacious work in the church. “This is an impressive gathering, and it speaks to a growing desire by the faithful to enter into sacred worship and therefore to live holier lives.”
At the final dinner with the special guests it was announced that the 2018 Sacred Liturgy Conference will be held June 27-30 at St. Joseph Church in Salem.
Guests will include Archbishop Sample, Msgr. O’Connor and former papal master of ceremonies Msgr. John Cihak. FONTE: http://www.catholicsentinel.org/Content/Default/Homepage-Rotator/Article/Liturgical-conference-with-Cardinal-Burke-draws-attendees-from-across-country/-3/382/33968
C'è anche il cardinal Raymond Leo Burke tra le personalità citate nel nuovo libro di Matteo Orlando dal titolo FAITHBOOK: La fede cattolica nel tempo dei conigli (Chorabooks, agosto 2017).
Il giornalista italiano, indagando sulla fede cattolica (in un libro di 73 pagine, con un'introduzione, 9 capitoli e una conclusione aperta...), cita il cardinale americano nel CAPITOLO 9, dal titolo "Per non perdere la fede cattolica".
In particolare viene citato l'invito del cardinal Burke relativo alla Santa Messa quotidiana.
Ecco il testo:
«Unito con tutto il cuore a Cristo nel sacrificio eucaristico, il cattolico fervente non è chiamato che ad essere una cosa sola con lui in ogni istante di ognuna delle sue giornate, portando la Croce e partecipando, così, all’opera incessante e senza prezzo del suo Amore puro e generoso per tutti gli uomini, oltre ogni frontiera. Ricevendo dal cuore Eucaristico di Gesù l’alimento celeste del suo Corpo, del suo Sangue, della sua Anima e della sua Divinità, riceviamo la forza per vivere in modo straordinario le circostanze ordinarie della vita quotidiana. È per questo che, al di là dell’obbligo grave di partecipare ogni domenica al Santo Sacrificio della Messa, i cattolici sono invitati a partecipare, se possibile, alla Santa Messa tutti i giorni» [Cardinale Raymond Leo Burke]
(Matteo Orlando -Faithbook: La fede cattolica nel tempo dei conigli, pp. 54-55)
Matteo Orlando (2017), Faithbook. La fede cattolica nel tempo dei conigli.
Hong Kong: Chorabooks.
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Matteo Orlando, classe 1978, laurea in Giurisprudenza e Licenza in Teologia Spirituale, è giornalista pubblicista, collaboratore del sito di informazione cattolica “La Fede Quotidiana”, docente IRC e studioso di demonologia cattolica. Ha già pubblicato i volumi “Breve inchiesta sulle Mafie”, “Mafia e Antimafia spiegate agli studenti”, “Ogni momento è un dono di Dio”.
Indice del libro:
Capitolo 1. Invito alla fede cattolica
Capitolo 2. Il problema religioso e la vera religione
Capitolo 3. Nozione e oggetto della fede cattolica
Capitolo 4. Caratteristiche della fede cattolica
Capitolo 5. I motivi di credibilità della fede cattolica
Capitolo 6. L’intelligenza e la fede cattolica
Capitolo 7. Coerenza tra fede cattolica e vita
Capitolo 8. La fede cattolica rende pienamente umana la vita
Capitolo 9. Per non perdere la fede cattolica
Per concludere… e ricominciare
Siamo da decenni in un’epoca in cui la fede cattolica riceve forti scosse. C’è chi ha paura di manifestarla, chi la perde e ritorna a vivere da pagano, c’è chi la disprezza per darsi aria di modernità e per non apparire in società “minorato” rispetto agli altri…
A volte la fede cattolica è messa a rischio anche da alcuni lupi travestiti da agnelli che orbitano
impunemente all’interno della Chiesa stessa…
Come il coniglio, per timidezza, appena è visto scappa e va a nascondersi nella tana, così molti cristiani hanno paura di dimostrare la loro fede, a volte solo per non dispiacere il semplice rispetto umano, nascondendo la loro fortezza cristiana e la loro dignità personale.
In questo libro si è cercato di indagare, sorretti dalla Tradizione Apostolica della Chiesa (Tradizione orale + Sacra Scrittura + Magistero della Chiesa), sulla virtù della fede cattolica che è un dono di Dio ma va preparata e “attirata” dentro di noi. La fede è anche risposta dell’uomo che per quella luce ricevuta, orienta la sua vita a Dio stesso e ai suoi appuntamenti con Lui, ricercato e riconosciuto, riscoperto e riamato, mille e mille volte tra giorni di luce e giorni di tenebre…
August 16, 2017 (LifeSiteNews) — Since Pope Francis has chosen not to respond to the five questions on whether his Exhortation Amoris Laetitia conforms to Catholic teaching, a “correction” of the ways his teaching departs from the Catholic faith is “necessary,” said Cardinal Raymond Burke in a new interview.
The Cardinal, who is one of the four who signed the dubia almost one year ago asking the Pope to clarify his teaching, explained in an interview with The Wandererhow the process for issuing a “formal correction” would proceed.
“It seems to me that the essence of the correction is quite simple,” Burke explained.
“On the one hand, one sets forth the clear teaching of the Church; on the other hand, what is actually being taught by the Roman Pontiff is stated. If there is a contradiction, the Roman Pontiff is called to conform his own teaching in obedience to Christ and the Magisterium of the Church,” he said.
“The question is asked, ‘How would this be done?’ It is done very simply by a formal declaration to which the Holy Father would be obliged to respond. Cardinals Brandmüller, Caffarra, Meisner, and I used an ancient institution in the Church of proposing dubia to the Pope,” the Cardinal continued.
“This was done in a very respectful way and not in any way to be aggressive, in order to give him the occasion to set forth the Church’s unchanging teaching. Pope Francis has chosen not to respond to the five dubia, so it is now necessary simply to state what the Church teaches about marriage, the family, acts that are intrinsically evil, and so forth. These are the points that are not clear in the current teachings of the Roman Pontiff; therefore, this situation must be corrected. The correction would then direct itself principally to those doctrinal points,” he added.
Last year the four Cardinals went public with their questions (dubia) after the Pope failed to give them a response. They had hoped that the Pope answering their five yes-or-no questions would dispel what they called the “uncertainty, confusion, and disorientation among many of the faithful” stemming from the controversial exhortation.
In June, the four released a letter to the Pope in which they unsuccessfully asked him for a private audience to discuss “confusion and disorientation” within the Church as a result of the exhortation.
The exhortation has been used by various bishops and bishops’ groups, including those in Argentina, Malta, Germany, and Belgium, to issue pastoral guidelines that allow Communion to be given to civilly-divorced-and-remarried Catholics living in adultery. But bishops in Canada and Poland have issued statements based on their reading of the same document that forbids such couples to receive Communion.
Pope Francis has yet to enter into dialogue with the three remaining cardinals.
Burke said in the interview with The Wanderer that the Pope is the “principle of unity of the bishops and all the faithful.”
“However, the Church is being torn asunder right now by confusion and division,” he said.
“The Holy Father must be called on to exercise his office to put an end to this,” he added.
If the Pope continues in his refusal to answer the dubia, the “next step would be a formal declaration stating the clear teachings of the Church as set forth in the dubia,” said Burke.
“Furthermore, it would be stated that these truths of the Faith are not being clearly set forth by the Roman Pontiff. In other words, instead of asking the questions as was done in the dubia, the formal correction would be stating the answers as clearly taught by the Church,” he added.
It is widely held that the Cardinals, following the doctrines of the Church on marriage, confession, and the Eucharist, would answer the five yes-or-no questionsin this way:
Following the affirmations of Amoris Laetitia (nn. 300-305), can a habitual adulterous couple be granted absolution and receive Holy Communion? NO
With the publication of Amoris Laetitia (cf. n. 304), does one still need to regard as valid the teaching of St. John Paul II in Veritatis Splendor that there are “absolute moral norms that prohibit intrinsically evil acts and that are binding without exceptions?” YES
After Amoris Laetitia (n. 301), is it still possible to affirm that habitual adultery can be an “objective situation of grave habitual sin?” YES
After the affirmations of Amoris Laetitia (n. 302) are the teachings of John Paul II in Veritatis Splendor still valid that “circumstances or intentions can never transform an act intrinsically evil by virtue of its object into an act ‘subjectively’ good or defensible as a choice”? YES
After Amoris Laetitia (n. 303) does one still need to regard as valid the teaching of St. John Paul II’s encyclical Veritatis Splendor “that excludes a creative interpretation of the role of conscience and that emphasizes that conscience can never be authorized to legitimate exceptions to absolute moral norms that prohibit intrinsically evil acts by virtue of their object?” YES
Cardinal Burke said that faithful Catholics who are frustrated with Pope Francis’ leadership of the Church must not entertain any notion of “schism.”
“People talk about a de facto schism. I am absolutely in opposition to any kind of formal schism — a schism can never be correct,” he said.
“People can, however, be living in a schismatic situation if the teaching of Christ has been abandoned. The more appropriate word would be the one Our Lady used in her Message of Fatima: apostasy. There can be apostasy within the Church and this, in fact, is what is going on. In connection with the apostasy, Our Lady also referred to the failure of pastors to bring the Church to unity,” he added.
Pubblichiamo l'intervista che il cardinal Burke ha concesso al THE WANDERER (http://thewandererpress.com/catholic/news/frontpage/interview-with-cardinal-burke-discriminating-mercy-defending-christ-and-his-church-with-true-love-2/)
Q. When I last interviewed you for The Wanderer about a year and a half ago, you noted that “many good priests, even bishops talk to you about the difficulty of dealing with confusion when they present the Church’s teaching.” And that was before Amoris Laetitia was promulgated. The confusion has heightened as is clearly evidenced by the quote in Cardinal Caffarra’s letter to the Holy Father that you referred to earlier: “What is sin in Poland is good in Germany, that what is prohibited in the Archdiocese of Philadelphia is permitted in Malta.” In fact, it seems as if some interpretations are in direct opposition to what is taught in paragraph 1650 of the Catechism of the Catholic Church. In light of the current situation, do you have any advice today for faithful bishops, priests, religious, and lay people who yearn for clarity?
A. My advice is simple. We know what the Church teaches and practices. It is contained in the Catechism of the Catholic Church; it is contained in the constant Magisterial teaching of the Church. This is what we hold to be true. Since the publication of Amoris Laetitia, I find that the situation has only worsened. I travel a good deal and wherever I go, I invariably find large groups of the lay faithful (as well as priests and even bishops) who confide in me about this situation — they are practically in desperation. I often say that priests are the ones who suffer the most; they are the ones who have direct contact with the lay faithful who approach them and ask them to do things they simply cannot do. When faithful priests explain to the people why they are unable to fulfill their requests, they are accused of going against the Pope, of going against this so-called new direction in the Church. This is why I admire what you are doing in writing a comprehensive commentary on the Catechism that appears weekly in The Wanderer. We need to return to the Catechism and study it carefully, paragraph-by-paragraph, making sure that we understand the depth of the Church’s teaching on marriage and all it demands of us.
Q. This leads to another topic we spoke of in December of 2015. When I asked you a question about possible decentralization of the Church’s hierarchical structure of governance, you emphasized that there is nothing in “the Church’s tradition that would give Conferences of Bishops [or diocesan ordinaries] the authority to make decisions about pastoral practices which would involve a change in Church teaching.” Yet, as so clearly evident in the previous question, that is exactly what appears to be taking place. With regard to marriage, are we reaching the point of having a Church where Catholics can literally shop around for a location that suits their desires? Is the Church in danger of schism unless universal doctrinal discipline is restored?
A. This, in fact, is exactly what is going on. Bishops tell me that when they insist on authentic Church teaching with regard to irregular matrimonial unions, people are simply rejecting their teachings. They say that another bishop teaches differently and they choose to follow him. The response of the Archbishop of Malta was shocking, who, when criticized about the troublesome document the Bishops of Malta published on Amoris Laetitia, said they follow the teaching of Pope Francis and not of other Popes. How can that be? The Popes are all to proclaim and be obedient to the one true Catholic Faith. If not, they have been deposed, as in the case of Pope Honorius. So then, this is simply not possible. People talk about a de facto schism. I am absolutely in opposition to any kind of formal schism — a schism can never be correct. People can, however, be living in a schismatic situation if the teaching of Christ has been abandoned. The more appropriate word would be the one Our Lady used in her Message of Fatima: apostasy. There can be apostasy within the Church and this, in fact, is what is going on. In connection with the apostasy, Our Lady also referred to the failure of pastors to bring the Church to unity.
Q. Setting aside the question of timing, please explain how the process for the execution of a “formal correction” would proceed should a response to the five dubia not be forthcoming? How is a formal correction officially submitted, how is it addressed within the Church’s hierarchal structure, etc.?
A. The process has not been frequently invoked in the Church, and not now for several centuries. There has been the correction of past Holy Fathers on significant points, but not in a doctrinal way. It seems to me that the essence of the correction is quite simple. On the one hand, one sets forth the clear teaching of the Church; on the other hand, what is actually being taught by the Roman Pontiff is stated. If there is a contradiction, the Roman Pontiff is called to conform his own teaching in obedience to Christ and the Magisterium of the Church. The question is asked, “How would this be done?” It is done very simply by a formal declaration to which the Holy Father would be obliged to respond. Cardinals Brandmüller, Caffarra, Meisner, and I used an ancient institution in the Church of proposing dubia to the Pope. This was done in a very respectful way and not in any way to be aggressive, in order to give him the occasion to set forth the Church’s unchanging teaching. Pope Francis has chosen not to respond to the five dubia, so it is now necessary simply to state what the Church teaches about marriage, the family, acts that are intrinsically evil, and so forth. These are the points that are not clear in the current teachings of the Roman Pontiff; therefore, this situation must be corrected. The correction would then direct itself principally to those doctrinal points. There have been cases, as I mentioned, of the correction of past Roman Pontiffs on non-doctrinal points where cardinals have gone to the Holy Father on one thing or the other such as, for example, matters dealing with administration of the Church. Another question can also be raised. The Pope is the principle of unity of the bishops and all the faithful. However, the Church is being torn asunder right now by confusion and division. The Holy Father must be called on to exercise his office to put an end to this. So then, the next step would be a formal declaration stating the clear teachings of the Church as set forth in the dubia. Furthermore, it would be stated that these truths of the Faith are not being clearly set forth by the Roman Pontiff. In other words, instead of asking the questions as was done in the dubia, the formal correction would be stating the answers as clearly taught by the Church.
Q. During his tenure as Prefect of the Congregation for the Doctrine of the Faith (CDF), Gerhard Cardinal Mueller was a steadfast defender that confusing statements in Amoris Laetitia must be interpreted in line with the Church’s traditional teaching on reception of Holy Communion by civilly divorced and remarried Catholics. Do you foresee any possibility of a reversal in this teaching from the CDF in the aftermath of his non-renewal as Prefect?
A. It is not possible for the Congregation of the Doctrine of the Faith to declare otherwise. If it did, it would be out of communion with the Church. What Cardinal Mueller has set forth is exactly what has always been taught by the Church. In more recent times, paragraph 84 of Pope St. John Paul II’s apostolic exhortation Familiaris Consortio has pronounced the Church’s constant teaching. So then, that type of reversal is simply not possible.
Q. Pope Emeritus Benedict XVI, in a message read at the funeral Mass of Joachim Cardinal Meisner, expressed his admiration of the Cardinal’s ability “to let go and to live out a deep conviction that the Lord does not abandon His Church, even when the boat has taken on so much water as to be on the verge of capsizing.” The former Vicar of Christ prefaced his remark by referring to Cardinal Meisner as “a passionate shepherd and pastor [who] found it difficult to leave his post, especially at a time in which the Church stands in particularly pressing need of convincing shepherds who can resist the dictatorship of the spirit of the age and who live and think the faith with determination.” Your Eminence, as a friend and close collaborator of Cardinal Meisner, how do you understand these touching words of tribute by Benedict? Can you offer any personal reflections on the life and legacy of this great Prince of the Church?
A. There is no question that Cardinal Meisner had a profound sense of the Catholic Faith in its entirety and a deep love for Our Lord and His Church. He was completely dedicated to being a good shepherd. I especially remember an encounter with him in February of 2014 at a consistory when Walter Cardinal Kasper gave his presentation suggesting there was a possibility of changing the Church’s discipline regarding those who live in irregular matrimonial unions receiving the Sacraments of Holy Communion and Confession. Cardinal Meisner and I were walking out after one of the sessions and he said to me: “This is not possible. This will lead to schism.” And he was very passionate about it. All along, Cardinal Meisner followed very carefully, and supported and encouraged those who were defending the Church’s constant teaching and practice. He was a wonderful pastor and was never one to say that those who supported the Church’s teaching were legalists and do not care about people, that they were throwing stones at them. He was a very loving pastor who understood that a good shepherd of the flock must teach the truth to the faithful in its entirety. I saw him on March 4 of 2017 in Cologne when a former canon-law classmate celebrated his 65th birthday. A number of us wrote essays to honor him that were published in a book. I attended the presentation of the book, and Cardinal Meisner was there. It is absolutely true what Pope Benedict XVI wrote of him: He was serene, but also very ardent. I vividly recall Cardinal Meisner saying to me that we need to continue fighting for the Church and her teaching. He possessed a wonderful combination of those two qualities, of serenity and ardor. I always had the impression that he was someone who was very close to Our Lord in prayer and that he spoke from a conviction that was not based in himself, but on an intimate knowledge of Our Lord.
Q. Multiple unconfirmed reports have surfaced suggesting that a “secret commission” has been formed in Rome to re-examine the teachings on contraception contained in Pope Paul VI’s landmark encyclical Humanae Vitae. Can any credence be given to these reports? Is it not the Church’s infallible and unchangeable teaching that it is intrinsically disordered to separate the unitive and procreative aspects of the marital act?
A. I cannot speak directly about the situation because no one who is a member of such a commission has spoken to me about it. However, I have heard from any number of serious and well-informed people that, in fact, such a commission has already been established and the members of the commission are at work. So I believe credence can be given to these reports. At the same time, what is stated in your question is exactly the case — it is the infallible teaching of the Church that contraception is intrinsically disordered, that to separate the unitive and procreative aspects of the marital act is always and everywhere wrong. If this teaching is not upheld, not only is there a violation of the conjugal act in its essence, but there would then be an opening for all kinds of immoral activity involving our sexual faculties while people would justify sinful genital acts. I call them genital acts rather than sexual acts because they do not respect the unitive and procreative aspects of the marital act. This is, for instance, how two people of the same sex justify genital activity between themselves; they justify their immoral behavior by saying they “love each other” and therefore it does not matter that their actions are not procreative. Then people engage in further gravely immoral activity in an attempt to have children as a product of their so-called love. In the same way, too, this is the justification used for solitary acts involving our sexual organs. This, of course, cannot be right either.
Love And Truth
Q. Many today seem to understand “mercy” as if it means tolerance of moral evils, and to characterize another’s acts as “sinful” as being intolerably judgmental. Yet we know that mercy can never be divorced from truth. How can we be effective champions of a “discriminating” mercy? Is repentance a prerequisite for mercy?
A. When I was a child I can remember being taught that we love the sinner, but we hate the sin. The failure to follow this truth is the source of the confusion we see today. People incorrectly think that in identifying certain acts as sinful, they are expressing hatred for the people who commit these acts. In reality, they are expressing the greatest possible love for them. In other words, if one truly loves another person and that person is committing acts that endanger his or her eternal salvation, he is obliged to say something to help that person leave the sinful act behind and to reform his or her life. It is a little bit like the situation of parents trying to raise their children. I can still remember that when my parents corrected me as a child for doing things that were wrong, I did not like it. Now, as an adult, I can see very clearly why I was corrected. When parents correct their children, the children often run out of the room saying, “I hate you.” Later, they are very grateful to their parents because they helped them to become a virtuous person. Discriminating mercy, which is an excellent way to describe it, distinguishes the sin from the sinner. An expression of love toward the sinner makes it very clear that the sin he or she is committing is absolutely repulsive and must be stopped. Yet, the tendency is to respond with a false sense of mercy. If we are not conscious of our sin and repenting of it, what does it mean to ask for God’s mercy? Why are we asking for God’s mercy if we have not sinned? So it is as simple as that. Otherwise, mercy is a meaningless term. We must admit the sin we have committed is wrong, that we are deeply sorry for it, and that we are asking for God’s mercy.