«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)

sabato 3 febbraio 2018

I 'Guerrieri del Rosario'. Continua l'Operazione Assalto al Cielo del 1° di ogni mese col Cardinale Burke

Venerdì 2 febbraio, come il primo giorno di ogni mese, Sua Eminenza il Cardinale Raymond Leo Burke ha celebrato la Santa Messa alle ore 7 a Roma, presso la sua Cappella privata, e, dopo, ha pregato il Santo Rosario per 'prendere d'assalto il Cielo' con la Preghiera.
Gli oltre 101.000 Guerrieri del rosario hanno recitato il Santo Rosario e preso "d'assalto il Cielo" con la Preghiera, unendosi spiritualmente alla Santa Messa celebrata dal Cardinale Burke.
Suor Lucia dos Santos, la veggente di Fatima, disse che "la lotta finale con Satana avrebbe riguardato la famiglia e il matrimonio".
«Il potere del Rosario è superiore ad ogni descrizione!» affermava l'Arcivescovo Fulton Sheen.
Le intenzioni di questa preghiera potente sono state le seguenti:
- In riparazione dei peccati e delle offese nei confronti del Cuore Immacolato di Maria;
- Per il Papa, per vescovi, preti e religiosi in tutto il mondo. Che possano crescere nell'amore di Dio e della Sua Santa Chiesa. E che possano avere la forza, la saggezza ed il coraggio per insegnare sempre la Verità, difendere la Fede e condurre le anime alla salvezza eterna;
- Perché la cultura della vita sconfigga la cultura della morte;
- Perché tutti coloro che tutelano l'ordine e la giustizia possano essere protetti da San Michele Arcangelo nel compimento dei loro doveri quotidiani;
- Perché ognuno di noi cresca nella devozione alla Vergine Benedetta e si radichi sempre più nel Sacro Cuore di Gesù;
- Perché possa essere dissipata ogni confusione dai cuori e dalle menti di tutti gli uomini e possa risplendere in essi la Luce della Verità;
- Per le nostre famiglie e per l'istituto familiare così sotto attacco nel nostro mondo;
- Per la conversione di tutti alla vera fede e perché i peccatori cambino vita;
- Perché si estenda sempre più la schiera delle anime fedeli;
- Per la nostra amata Nazione e per ogni nazione della terra. Gli italiani hanno pregato anche perché l'Italia non venga travolta dal nemico esterno e da quello interno;
- perché il mondo ritrovi la sua unità nel vero Cattolicesimo;
- Per tutte le intenzioni personali che vengono affidate alla Operation Storm Heaven ('Operazione Assalto al cielo').

martedì 23 gennaio 2018

Il cardinale Burke: “C’è una politicizzazione della vita e della dottrina della Chiesa”


Sua Eminenza il cardinale Raymond Leo Burke, ha parlato recentemente con Thinking with the Church (QUI L'AUDIO DELL'INTERVISTA), ospitato da Chris Altieri, che è anche un collaboratore del Catholic World Report. Proprio quest'ultimo giornale ha trascritto molte delle domande fatte al cardinale e le sue risposte.
Eccole di seguito:

***
Cardinal Burke responds to questions regarding the interpretation and reception of the post-Synodal Apostolic Exhortation, Amoris Laetitia. He has frankly critical words for the Bishops of Malta, who issued Criteria for the implementation of Chapter VIII of Amoris Laetitiain January of last year. Their Criteria include two paragraphs – 9 and 10 – which say that persons in irregular unions may discern that continence is impossible for them, and that a person having made such a determination under the guidance of a pastor, “with an informed and enlightened conscience,” being at peace with God, “cannot be precluded from participating in the sacraments of Reconciliation and the Eucharist.” Cardinal Burke calls this implementation of the document, “[S]imply contrary to what the Church has always taught and practiced.”
Though the Bishops of Malta (and others sustaining a more latitudinous reading of Amoris laetitia) cite the post-Synodal Apostolic Exhortation copiously, Cardinal Burke maintains that the problems he sees in the various applications of the document are not simply reducible to the interpretative difficulties. He is also outspoken in his high regard for the teaching mission of the Petrine Office. “It is not a question of being ‘pro-’ Pope Francis or ‘contra-’ Pope Francis,” Burke says. “It is,” rather, “a question of defending the Catholic faith, and that means defending the Office of Peter to which the Pope has succeeded.”
He says the climate in which our counsels in the Church are being given and taken has become politicized. “What frightens me a great deal about the present situation of the Church is what I would call a politicization of Church life and of Church doctrine.” He goes on to say, “[T]o defend what the Church has constantly taught and practiced can never be seen as some kind of political action against the ‘other’ political movement.”
Cardinal Burke urges Catholics on all sides of the controversy to assume the best in their interlocutors, and strongly rejects the idea that he is any part of an opposition movement, still less a schismatic one. “I will never abandon the Catholic Church, because it is the Church founded by Our Lord Jesus Christ, who established Peter as the Head of the Apostolic College, as the principle of the unity of the Church throughout the world – and once we have no longer have faith in our Lord’s abiding presence in the Church, also through the Petrine Office, we cease to be Catholic, and we enter into that whole world of unending divisions among Christians.”
The podcast edition can be found here. A transcript of the conversation, lightly edited for clarity, can be found below.
Cardinal Burke: The situation continues to be cause of a great deal of concern, because there is a confusion, which is growing – I would say, almost exponentially in the Church – regarding fundamental truths, especially the truth about the Sacrament of Marriage and the truth about the Holy Eucharist and the worthy reception of the Holy Eucharist.
I hear it frequently. Recently I received a communication from a man I had never met, who was living in an irregular matrimonial union, who was told by a priest in confession that the priest now had from Pope Francis the faculty to declare a marriage null in the Sacrament of [Confession], and therefore to permit the man in question to receive the Sacraments. The man wrote to me saying that initially he was very happy with what the priest said, but that every time he received Holy Communion, his conscience wouldn’t give him any rest. Therefore, he wrote to me, asking whether it is true that priests now have the faculty to declare a marriage null in the Sacrament of Confession. I responded to him, of course in a kind way, saying that no priest, not even the Pope himself, has the faculty to declare a marriage null in the Sacrament of Confession, that his conscience was bothering him rightly, and that he should follow his conscience. I suggested that he should contact a good and wise priest to help him to address his situation.
This is not an isolated case. I know very well that these kinds of practices and others are going on, which are attacking the Church at her very foundation, namely, the family – the domestic Church, the first place in which the Church comes to life. It has to be a source of the deepest concern for all of us to restore the right understanding of [the Sacrament of] Marriage as a grace given to those who enter marriage to live faithful, indissoluble and procreative love for one another. Therefore, it remains as critical as ever to respond to the serious doubts, which have been raised in people’s minds by Amoris laetitia, to make clear the constant teaching and practice of the Church, which in fact cannot change and will not change, so that people’s lives can be set on the firm foundation of the life of Christ in us, the life of Christ with us in the Church. In that way, family life will be strengthened and the whole life of society will be strengthened.
So, the issue only becomes more critical, and it only becomes more urgent that all of us address ourselves to it in the most effective way possible for us.
Chris Altieri: How did we get here? I mean to say: a post-Synodal Exhortation is a post-Synodal Exhortation. It is not per se a teaching document. A Pope may use [one] to teach something, but Pope Francis tells us he is not teaching anything new in the document, and we believe him. It is also not a governing instrument of any kind. It does not change the law it does not pretend to. So, where is the confusion coming from?
Cardinal Burke: The confusion has its roots in a long-time opposition to Christ’s teaching about marriage, [and] the Church’s teaching about the sanctity of the Holy Eucharist.
There has always been a certain element in the Church, which has rebelled against the Church’s teaching, and in recent times we saw it in very evident ways: For instance, in the whole debate with regard to artificial contraception which took place in the Sixties; but also this issue with regard to irregular matrimonial unions, cohabitation outside of marriage; it is all an effect, really, of secular society, in which there has been in our time a relentless attack upon the sanctity of marriage. We see it now in a perfectly horrible manifestation in this so-called gender theory. So, we should not be surprised that these issues were raised again, even as they were raised at the time of the last [1980] Synod on the Family, to which Pope St. John Paul II responded so well, setting forth – as a post-Synodal Apostolic Exhortation should – not some new teaching, but setting forth what the Church has always taught and practiced for the sake of strengthening the life of the Church and therefore addressing the greatest needs of society. St. John Paul II gave [us] that kind of document with Familiaris consortio.
The only thing we can do in terms of Amoris laetitia is to read it in the perspective of the constant teaching and practice of the Church, and that means that there cannot be what some have called a revolution in the Catholic Church: The Church  now accepting that people who are divorced and whose marriages have not been declared null are able to enter into a so-called “second marriage”; revolution, too, in terms of the Church’s constant teaching that the conjugal act rightly takes place only within marriage, in other words, cohabitation outside of marriage is always and everywhere evil. That is the only way we can interpret the document, and that is the way we have to interpret the document. We are Roman Catholics. Christ is alive for us in the constant teaching of the Church, and we must never go away from Him, from the way in which He teaches us and governs us in the Church.
Altieri: One might suggest that – even granted, as we ought to, that we read Amoris with the constant teaching of the Church as presupposed and controlling our understanding of the document – that Familiaris consortio quite a famously put a sort of “Petrine seal” on what was already a fairly diffuse pastoral practice, which was – remoto scandalo – to admit people who were in irregular situations to the Sacrament of Reconciliation and [the Sacrament of] Holy Communion, when they were properly disposed to receive [it], and insofar as they were committed to living continently, to practicing continence in their putative unions. What is different with Amoris laetitia that creates the concern and the confusion – or is it not necessarily with Amoris laetitia, but with its implementation?
Cardinal Burke: Well, on the one hand it is an interpretative problem. On the other hand, it certainly is a problem of application.
The interpretative difficulty is that the document seems to suggest that there are cases apart from the case which you have just mentioned, which is the only possible case in which two people who are living together in what appears to be a marital union could receive the sacraments: Namely, they live together because, for some reason or another, they are unable to separate, but they live not as husband and wife, but as “brother and sister”, observing continence. So that is an interpretive problem, and that has to be clarified. Thus far, at least in some of those who claim to be interpreting Amoris laetitia correctly, there would be other instances. I suppose it was expressed in a way that may be helpful in understanding this problem of interpretation when, during the first session of the most recent Synod of Bishops on the family, in which I took part, one prominent Cardinal said that marriage is an ideal, but we cannot hold people to the ideal. The truth of the matter is marriage is not an ideal. It is a reality. It is a gift of Divine grace to live in the love of the Holy Trinity in a faithful indissoluble life-giving love, and therefore we are held – those who enter into marriage, those who confer the Sacrament of Marriage on each other – are held to live in fidelity to that grace, even to an heroic degree.
In fact, over my years of priestly life and as a bishop and most recently during this whole crisis of the interpretation of the work of the first session of the Synod, I have met numerous Catholics who are divorced, and who are living now in fidelity to their marriage. That is, they have not attempted a second marriage – so to speak – but see their calling now to remain faithful to the marriage which they contracted and to pray for the salvation of their spouse who has either left them or whom they left, as their principal duty. The Sacrament of Marriage exists first and foremost for the salvation of the partners, and so, when one enters the Sacrament of Marriage, [one’s] first and greatest duty is to pray and work for the salvation of the partner, of the marriage partner.
So that is a real difficulty with regard to the interpretation itself of the text, but then the applications are also a grave difficulty, and we have applications like that set forth by the Bishops of Malta, which are simply contrary to what the Church has always taught and practiced. This cannot be true. I often say we need to invoke more frequently the fundamental principle of logic: the principle of non-contradiction; that a thing cannot be and not be in the same respect at the same time. We cannot have it that marriage is indissoluble and at the same time [that] someone who is bound in marriage is permitted in the Church to enter a so-called second union. That is just a contradiction.
Altieri: There are people who have been heard and who have found their way to significant public airing of their opinions on this question, who have attempted, anyway, to make the Holy Father himself either a willing or an unwilling participant in this. I would like you to have the chance to speak to that.
Cardinal Burke: To me, the question is always a question of the Church’s constant teaching.
To address your question, I must first make a preliminary observation. What frightens me a great deal about the present situation of the Church is what I would call a politicization of Church life and of Church doctrine. This is easily done by the secular media but it is also being aided and abetted in the present time by certain Church leaders and theologians and other commentators. This is not a question of being in favor of the “Francis Revolution”, as it is popularly called. It is not a question of being “pro-” Pope Francis or “contra-” Pope Francis. It is a question of defending the Catholic faith, and that means defending the Office of Peter to which the Pope has succeeded. And so, to defend what the Church has constantly taught and practiced can never be seen as some kind of political action against the “other” political movement, as it is called – the “Revolution” in the Church – and can never be seen as being contrary to the Papal office.
In fact, the greatest service that any one of us can give to the Holy Father is to speak the truth of the faith, and this then assists him in being what the Second Vatican Council rightly calls the principle of the unity of all the bishops and of the Church itself.
There is just no other way to view it, and I find it first of all ridiculous, but secondly very harmful, that people who simply present the Church’s teaching to the best of their ability are accused of being against the Holy Father or are accused of being divisive in the Church – even to the point of being accused of leading a schismatic movement in the Church. These are techniques that are used to advance certain agendas, and we ought not to be intimidated by them or to be led [in]to silence by them. Rather, we should be encouraged even as Our Lord Himself encourages us, to speak the truth and to give witness to it in our daily lives.
Altieri: Your Eminence, just to set the record straight on this point: There are people who have suggested that you are yourself a dissenter – voices that have suggested you are leaning toward schismatic tendencies, if not open schism. No one in a place of responsibility in the Church has suggested that, but I know that people’s faith is being challenged. So, I would like you to have the chance to address that.
Cardinal Burke: Yes, it is a source of anguish for me to hear this – people suggesting that I would lead a schism.
What is also a source of anguish for me is to see good Catholics, and in particular converts to the Catholic faith, whose faith is being tremendously tested by the present situation of the Church, and who even experience temptations to seek Christ outside of the Catholic Church, in the sense that they are tempted to think that the Church herself has defected from the Apostolic Faith. We can understand why this is a great difficulty for converts, who have come to the Catholic Church because she has down the centuries – notwithstanding many trials and tribulations even within the Church – remained faithful – clearly with the help of Divine grace – to the Apostolic Tradition.
To respond directly to the question, as I have in the past: I will never be part of any schism, even if I should be punished within the Church for what I in good conscience am trying to do to teach the Catholic faith and to defend it as I am obliged to do, first of all as a Christian but even more so as a Bishop and a Cardinal of the Church. I will never abandon the Catholic Church, because it is the Church founded by Our Lord Jesus Christ, who established Peter as the Head of the Apostolic College, as the principle of the unity [of] the Church throughout the world – and once we have no longer have faith in our Lord’s abiding presence in the Church, also through the Petrine Office, we cease to be Catholic, and we enter into that whole world of unending divisions among Christians.
Therefore, I would simply urge fellow Catholics – even as I am trying to do myself – to respond to the situation by fidelity to what the Church has always taught and practiced – and that is not a mystery to us: it is contained in the Catechism of the Catholic Church, for instance – and remaining faithful in that way we will also remain one with Peter; because one Pope does not teach differently from another Pope. All Popes are successors to St. Peter. They are guardians and promoters of the Apostolic Tradition, and therefore, if we remain faithful to what the Church has always taught and practiced, we also then will remain faithful to St. Peter: Ubi Petrus, ibi Ecclesia. It is a difficult situation, but in a certain sense it is quite simple: We are Roman Catholics; we know what the Roman Catholic faith is, and we must adhere to it and defend it, even if it means – as it has meant for many of our forebears – martyrdom, or a kind of “white martyrdom” – of ridicule, of accusation of being an enemy of the Church.
Whatever may be involved for us, in the end all that can really matter is that we remain faithful to Christ and to what He is teaching us in the Church.
Altieri: To put a bow on our conversation today: There is a narrative of opposition that certainly sells a lot of soap: Sometimes [the proponents of this narrative] will place yourself together with the co-signatories of the Dubia at the head of this “resistance movement”; it is a nice story if you were making a Hollywood pitch, I suppose. Does it correspond to reality?
Cardinal Burke: No. I can tell you that – I do not say this in praise of myself or of the other three Cardinals, two of whom Our Lord has called to Himself: Cardinal Meisner and Cardinal Caffarra – but we never had any other goal in mind other than to be authentic teachers of the faith. We were responding to – we are, we continue to respond – Cardinal Brandmüller and myself – to what is our principal responsibility as Bishops and as Cardinals: To teach the faith. We are not leading any kind of movement. We have never tried to form any kind of movement. We have simply tried our best to defend Christ and His teaching in the Church.
I remain very much inspired by Cardinal Caffarra and Cardinal Meisner, and I am very much in communication with Cardinal Brandmüller, and I can assure you that that is the sum and substance. The secular world wants to interpret what we have done with all kinds of worldly motives and so forth. I can assure you that, also through prayer and sacrifice, we have tried to purify ourselves of anything that would be other than devoted love of Christ and of His Church.
FONTE: http://www.catholicworldreport.com/2018/01/22/cardinal-burke-it-is-a-source-of-anguish-to-hear-suggestions-that-i-would-lead-a-schism/

giovedì 11 gennaio 2018

Il Cardinal Burke: "Cristiani e musulmani non adorano lo stesso Dio"




As ex-Muslim converts to Catholicism warn the Holy Father on the inherent dangers of Islam, it's notable that Cdl. Raymond Burke has been warning Catholics that Muslims' Allah is not the Prince of Peace heralded in Isaiah 9:6. In their sobering letter to Pope Francis, the former Muslims quoted the Quran:  For the Qur'an, Christians "are only impurity" (Qur'an 9.28)," "the worst of Creation" (Qur'an 98.6), all condemned to Hell (Qur'an 4.48), so Allah must exterminate them (Quran 9.30). They added, "We must not be deceived by the Quranic verses deemed tolerant, because they have all been repealed by the verse of the Sword (Quran 9.5). Cardinal Burke, former head the Vatican's Highest Court, during an interview in August 2016, said he thinks Catholics and Muslims aren't worshiping the same God: I don't believe it's true that we're all worshipping the same God because the God of Islam is a governor. In other words, fundamentally Islam is, Sharia is their law, and that law, which comes from Allah, must dominate every man eventually. And it's not a law that's founded on love. Some Catholics believe the Church teaches Muslims and Catholics do, in fact, worship the same God. They cite paragraph 841 of the Catechism of the Catholic Church, which reads, "The plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Muslims; these profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind's judge on the last day." Robert Spencer, director of Jihad Watch, points out this phrase is simply saying that Muslims are monotheistic. Monotheism doesn't count for much according to St. James, who in 2:19 of his epistle says, "You believe that there is one God. You do well. The devils also believe and tremble." Spencer further notes that the Catechism isn't saying that individual Muslims do indeed worship the God of Abraham, but rather that they "profess to hold to the faith of Abraham." In chapter eight of John's Gospel, Our Lord contradicted certain "Jews" who professed to be "children of Abraham." This lively exchange is recorded in John 8:39–44: They answered and said to him, "Abraham is our father." Jesus said to them, "If you are the children of Abraham, do the works of Abraham. But as it is, you are seeking to kill me, one who has spoken the truth to you which I have heard from God. That is not what Abraham did. You are doing the works of your father. ... If God were your Father, you would surely love me. For from God I came forth ... The father from whom you are is the devil, and the desires of your father it is your will to do.  He was a murderer from the beginning. During an interview in October of that same year, the cardinal again addressed the dangers of Islam. He said one reason for people's misunderstanding of Islam is owing to their mistaken notion that we Christians and Muslims believe in the same God. "Many people do not understand what Islam really is," he said. "They create these slogans: We all believe in the same God, that we are all united by love and so on. It's not true." In yet another interview in July 2016, Cdl. Burke was critical of prelates who "simply think that Islam is a religion like the Catholic faith or the Jewish faith." On the contrary, he stressed, "That simply is not objectively the case." Speaking of "little Muslim states" that are currently "no-go zones" for authorities in France, Burke warned, "These things aren't anomalies for Islam. This is the way things are to go. ... If you do understand that and you are not at peace with the idea of being forcibly under an Islamic government, then you have reason to be afraid." A Pew Research poll conducted in 2015 proves the veracity of the cardinal's words. It found that 60 million Muslims in predominantly Muslim countries actually support the notorious terrorist group ISIS. Even more worrisome is that 250 million Muslims in these countries, when asked if they support ISIS, said they were "undecided."

Fonte: https://www.churchmilitant.com/news/article/cdl.-burke-muslims-and-christians-worship-different-gods

venerdì 5 gennaio 2018

Epifania del Signore. Santa Messa Pontificale a Roma con il cardinal Burke



In occasione della festa dell'Epifania del Signore, sabato 6 gennaio 2018, alle ore 11, S.E.R. il Sig. Cardinale Raymond Leo Burke celebrerà una S. Messa Pontificale nella Parrocchia personale Ss.ma Trinità dei Pellegrini a Roma (F.S.S.P.)

martedì 2 gennaio 2018

Il cardinal Burke: «Bisogna articolare la fede e la sua prassi in modo chiaro. Questo è il dovere di un pastore delle anime: proclamare, presentare e spiegare la fede in modo che risulti comprensibile ai fedeli in modo tale da non indurre alla confusione o persino all'errore»

«Bisogna articolare la fede e la sua prassi in modo chiaro. Questo è il dovere di un pastore delle anime: proclamare, presentare e spiegare la fede in modo che risulti comprensibile ai fedeli in modo tale da non indurre alla confusione o persino all'errore». A parlare è il cardinale Raymond Leo Burke, uno dei firmatari dei dubia sull'esortazione Amoris Laetitia del Papa, che ci riceve nella sua casa romana.
Il cardinale Mueller si è spinto a parlare del rischio di uno scisma. Secondo lei questa è un'ipotesi possibile?
«Il pericolo di uno scisma c'è sempre quando aumenta la confusione ed è evitabile proprio attraverso la presentazione della fede in modo chiaro. Credo che Mueller abbia solo voluto segnalare un pericolo e non credo stesse suggerendo una cosa del genere. In ogni caso, ovunque io vada, trovo fedeli che amano la Chiesa, ma che sono preoccupati perché non capiscono come navigare in queste acque tumultuose».
A un anno di distanza dai dubia, si aspetta una risposta?
«Penso che a questo punto, dato che il Papa non ha ancora risposto, si possa interpretare il silenzio, e anche il non riscontro del ricevimento delle nostre comunicazioni, come un segno che il Papa in qualche modo non riconosce questi interventi come meritevoli e legittimi».
Molti fedeli chiedono a voi cardinali parole chiare...
«Non penso che ci siano dubbi riguardo quello che penso, ma allo stesso tempo si deve avanzare la causa della Verità come dice San Paolo: Combattere la buona battaglia con giudizio e rispetto. Se qualcuno ha l'impressione che io stia difendendo la Verità troppo lentamente deve tenere in considerazione che la situazione è delicata. Io non vorrei mai far parte di uno scisma. Alcuni dicono: C'è già uno scisma non dichiarato. Ecco, io devo stare attento a non contribuire a una tale situazione».
Alcuni episcopati sembrano molto critici su Francesco. Invenzioni della stampa?
«Io sono un cardinale del Papa, un membro del Senato del Papa e un consigliere del Papa: per me la confusione è preoccupante. Mi pare quasi che la Chiesa stia diventando un insieme di Chiese nazionali. Paesi confinanti hanno posizioni opposte persino sui sacramenti. Non è possibile che una persona sia in uno stato pubblico di peccato grave, ma abbia comunque accesso ai sacramenti: è un fatto gravissimo».
Pensa che il Papa Emerito sia strumentalizzato?
«Mi accusano di essere un nemico del Papa, ma non ho mai espresso giudizi negativi sul Pontefice. In verità, come ho detto a Francesco, l'unica possibilità che ho di aiutarlo è dire la verità. Purtroppo, sempre di più la Chiesa viene letta attraverso partiti contrapposti. Chi strumentalizza il Papa Emerito lo fa per avanzare una agenda. Bisogna uscire da una visione politicizzata e puntare su Cristo».
Anche rispetto allo ius soli pare che la Chiesa abbia più sensibilità...
«Il ruolo della Chiesa non è promuovere una legge che tratta giudizi prudenziali sui quali uomini giusti possono avere diversi pareri: dobbiamo presentare l'ethos, per aiutare i legislatori a prendere le giuste decisioni. Per me è sbagliato che la Chiesa eserciti il ruolo di un partito in appoggio a una legge specifica in una questione che deve essere tenuta dentro il confine di un giudizio prudenziale. Diversamente, invece, deve accadere per le leggi relative alle questioni fondamentali della vita umana, come il matrimonio e la famiglia. In questo caso la Chiesa deve esporre i suoi principi morali, che escludono la violazione dell'inviolabilità della vita umana e dell'integrità del matrimonio. Sullo ius soli credo si debba essere prudenti a causa delle ripercussioni del provvedimento sull'identità di questo Paese».
Il Giornale e gli Occhi della Guerra anche quest'anno saranno al fianco dei cristiani perseguitati...
«Troppo pochi si occupano di questo dramma. Dobbiamo stare al loro fianco anche alzando la voce per difendere i loro diritti. La Sacra Scrittura dice che dobbiamo essere caritatevoli con tutti, ma soprattutto verso coloro che fanno parte della casa della fede. È molto importante che se ne parli».


Fonte: http://www.ilgiornale.it/news/politica/chiesa-non-appoggi-legge-sullo-ius-soli-e-torni-parlare-fede-1469323.html

domenica 31 dicembre 2017

Aurelio Porfiri intervista il cardinal Burke (fine dicembre 2017)

In esclusiva per il giornale O Clarim, in inglese, il maestro Aurelio Porfiri ha intervistato il cardinale americano Raymond Leo Burke. Di seguito il testo:


One of the most prominent Cardinals in today’s Church is Cardinal Raymond Leo Burke. He was bishop of Lacrosse and Saint Louis, in the United States. It was Pope Benedict who called him to Rome to serve in the curia. Today he still resides in the Eternal City, serving the Church in different ways.
He has published a book called Hope for the World. To Unite All Things in Christ, a long interview (published originally in French) with Guillaume D’Alançon (2016 Ignatius Press). It is a very interesting read, where the Cardinal tells the story of his life, but also address some very important and cogent issues for the life of the Church: “We must return to our roots, to the foundations of our being, and therefore to metaphysics. It is good to go back and reflect again on the meaning of existence, of family life, of life in society and in the world. The human mind needs a realist philosophy to serve as a basis for its understanding of the mysteries of the faith. God alone is the goal of our quest, and everything must lead to Him. Contemporary man will recover from the current situation only with this theocentric perspective. And to arrive at this perspective, we must get rid of all the forms of narcissistic individualism that come from the secularized world. A life that is fruitful, renewed, and converted can be sustained only by the Sacred Liturgy, celebrated with dignity, for it offers us the riches of centuries of Church life.”

For many, the crisis in the life of the Church is principally a crisis of the liturgy. What do you think about the situation?

I am convinced of it, because as we know the liturgy is the highest and most perfect expression of our life in Christ and in the Church. Because of the liturgical crisis we have suffered after the Council, there has also been a doctrinal crisis and a disciplinary crisis, but I believe that the restoration of liturgical life will also involve a reform, a full adherence to the doctrine of the Church, and at the same time, a moral life that is more deeply Christian.

What aspect of the liturgy, according to you, is in greatest crisis?

For me the aspect most in crisis is sacrality itself, the transcendence of the liturgical act, the encounter of heaven and earth and the action of Christ himself, through the priest who offers the Eucharistic Sacrifice. That has been cast into doubt after the Council by anthropocentrism, a concept of the liturgy not as a gift of God to us, which we must respect and honor, but as a creation (or invention) of our own. And so all these harmful experiments that we suffer have entered into the liturgy, along with a very worldly vision of the liturgical action, a secular vision that is antithetical to the liturgy and extremely harmful.

I’d like to ask: what is your opinion about liturgical music, which is also going through a terrible crisis?

In a certain sense, perhaps, the crisis has manifested itself more strongly—at least with regard to the English-speaking world—in the domain of sacred music, because very quickly after the Council Gregorian Chant was abandoned, the music proper to the Church, and also the organ, which as the same Council says is the instrument most adapted to divine worship. Secular songs were introduced with texts that were not doctrinally sound, and in some cases containing error: a worldly form of secular music that—as St Pius X taught (Motu Proprio Tra le Sollecitudini)—excites the emotions but does not elevate the soul to offer true worship to God. I see that in the English-speaking world there are strong movements developing to restore sacred music: this is so necessary, because the situation in the last decades has become steadily worse.

You are often labeled as a “traditionalist cardinal.” What do you think about this label?

I am very content to be recognized as a traditionalist because our faith reaches us through Tradition, in the sense that the faith is transmitted to us by means of the Apostolic Ministry in an uninterrupted line that reaches back to the Apostles. For that reason I am delighted to be called a traditionalist, because I hope I am able to serve Tradition in my thought and in my priestly ministry. Tradition is Christ Himself. He comes to us through Tradition, as Pope Saint John Paul II said so beautifully in the letter written after the Great Jubilee of the Year 2000, Novo Millennio Ineunte.
More and more, I notice in the Church the tendency to identify people with labels, supposing that She is composed of various factions in conflict with one another. But this is not the Catholic Church: we have one faith, one sacramental life, and one governance. I don’t like these labels and don’t want to be part of such an opposition, which has nothing at all to do with the Church, in which we are now experiencing a great confusion. The fruit of this confusion is precisely such divisions.

Many writers—even those considered progressive—say they are inspired by the “true tradition.” If you had to define Tradition, what would you say?
Tradition is the doctrine defined in the chief magisterial texts of the Church, the Sacred Liturgy just as it has been transmitted to us from the time of Our Lord and the Apostles. They constitute the uninterrupted discipline of the Church. It is possible to serve Tradition only through obedience, obedience to that which has been transmitted to us. Many people say that they are serving Tradition in the “spirit of the tradition”: this is a false reading of the magisterial texts, a false interpretation of the Sacred Liturgy, meant to pander to contemporary ideas that are in contrast with the Sacred Liturgy and the practice of the faith.

In your experience and opinion, who are the Catholic intellectuals that every Catholic ought to read?

There are many authors today who are exemplary. For example, I find that two newspapers in Italy are very strong: the first is a blog, La Nuova Bussola Quotidiana, with its director Riccardo Cascioli, a faithful representative of the Church, and Il Timone, which I highly esteem, along with its founder Gianpaolo Barra.
In America, there is a weekly called The Catholic Register, with an Englishman named Edward Pentin, a very faithful and profound writer. Then there are the authors of the past: Chesterton, Newman, Columba Marmion, Guéranger…. in the domain of Gregorian Chant there is all the work done by the Abbey of Solesmes. Regarding the Sacred Liturgy, there is The Spirit of the Liturgy by Joseph Ratzinger/Benedict XVI.

Many have observed that the United States had a significant role in the past century that we are rediscovering once more today. This is true in the Catholic Church and in many other areas. What do you think?

Yes, unfortunately there has been a frightening decline of Christian culture in my country. I grew up during the ‘50s, when American society was marked by a Christian character, mostly Protestant but nevertheless faithful to the Christian identity. In those times, we knew about things that have become common today: the reality of abortion, of people who manifest homosexual tendencies, whose personal dignity we always respected, but we were formed to see these acts as absolutely unacceptable, against the nature that God had created for us.
However, in recent decades my country has moved in the direction of a rampant secularism. Now, every year in America, more than a million children are killed in the womb, the practice of recognizing unions between two people of the same sex as marital unions has been imposed, and an attack has been mounted on religious liberty: the government—which has become a very powerful agent of this secularism—forbids the Catholic Church and Catholics from following their conscience regarding the practice of abortion. The Church herself must accept what are considered homosexual ‘marriages’.

In a flight interview, after the umpteenth question about homosexuals, the Holy Father said that we obviously must not discriminate and we have to ask forgiveness from these people for the way they are treated…

I haven’t read the Pope’s text. What I can say is that this year I turned 69, and I have spent my whole life in the Catholic Church. I have never encountered discrimination against people who suffer from the homosexual condition. We know that we are dealing with an abnormal condition: God has not created us to have sexual relations with people of the same sex. This is not a discrimination against persons. It is to affirm the truth of Christ, the truth of our faith.
I must say sincerely, even though I haven’t read the words of the Pope, that I don’t see why the Church ought to ask forgiveness for teaching the truth about sex and sexuality. Rather, during my priesthood of more than 42 years, I have always found priests very compassionate in meetings with people who have had this difficulty and have suffered from this condition.
I would like to speak with you about Benedict XVI. At the time of his resignation, what did you feel?

It was an action that took me by surprise. It is clear that Pope Benedict has reached a certain age, but certainly he was in full possession of his faculties. Someone said that “he was not longer able to travel or bear many audiences.” But I ask myself: who says that the pope has to travel or that he has to receive so many people? I think it is necessary to re-examine the substance of the Petrine office. I would also say that it was not a good thing for the Church to lose its universal shepherd: there is a certain feeling among many Catholics that their father abandoned them. I hope it does not become a common practice.

Isn’t the pope’s traveling and seeing so many people something inherited from the times of John Paul II, and perhaps also Paul VI? Maybe these popes have introduced a new way of understanding the office of the Supreme Pontiff, which is not so essential?

Certainly Pope Paul VI began to travel a bit, just as he began to grant these interviews, for example the ones he gave to Jean Guitton, a French author. Pope John Paul II wanted to face the crisis of the Church with a new evangelization; that is why he traveled so often. But this not part of the Petrine ministry per se, whose mission is to safeguard the unity and the practice of the faith, and especially the liturgy.

Don’t you think that Benedict XVI, who saw the final years of John Paul II—we all remember him being very sick in his last years—feared to repeat these things?

It is naturally a fear. If I’m not mistaken, Pius XII was concerned about this matter. But it can happen to any pope, because a pope does not know how long he will have possession of his full faculties. But we must trust ourselves to our Lord and to the Church, which has the means to confront the situation of a pope who truly is no longer capable.

I have spoken with many journalists and personalities about Benedict XVI and I have discovered that even those most favorable to him have made the following observation, about which I’d like your comment: a great thinker, a great theologian, but not a great leader when it came to the government of the Church. What do you think?

He is certainly an extraordinary teacher of the faith. And he had a way of writing and speaking in a manner accessible to everyone. He also had a great charisma: he communicated a great paternity in individual encounters and also in groups. One thing we can say is that he did not want to be pope, not because he did not want to teach, because he was a great teacher even before he rose to the papal office, but in my opinion, from my limited point of view, the government of the Church, which isn’t easy for anyone, posed a tremendous challenge for him. So, he left it to others to attend to these things and there are some who did not serve him well.

You often celebrate Mass in the Extraordinary Form of the Roman Rite. May I ask you how you became close to this form, considering that there are so many bishops and cardinals who oppose this return to the pre-conciliar forms?

For me it is a way to remain strongly anchored in Tradition, because the Mass that we have celebrated since 1962 is more or less the Mass we have received from the time of Pope Saint Gregory the Great. In my view—and Benedict XVI has written very well about this—there can be no opposition between the Ordinary Form and the Extraordinary Form. I believe that it is important to keep alive the so-called Extraordinary Form of the Mass to maintain a stronger link with Tradition. I also celebrate many Holy Masses in the Ordinary Form, and it is not a problem for me, but I adhere strongly to the vision that Benedict XVI expressed in his Motu Proprio Summorum Pontificum. I think that it is a very good thing for the Church to celebrate the Rite of the Mass in its two forms.

Yet many people say with respect to the Extraordinary Form that they have a problem regarding the use of Latin. They say that they don’t understand Latin, that it is a dead language. What do you think of these criticisms?

First of all, Latin is not a dead language. It is the living language of the Church. We have to restore education in the Latin language, in the seminaries, in schools. In fact, today there is a great interest in Latin especially among young people. Monsignor Daniel Gallagher, who works now in the Latin section of the Secretariat of State, has a summer course in Latin that is always full. Many would like to participate, but cannot because often there are not enough places. We have always had missals, handbooks, and they permit us to follow the Mass in Latin. The Mass in Latin has never posed a problem for me, even when I was a boy. I understood that this language is a sacred language, spanning the centuries through its use in the Sacred Liturgy. Also, I remember very well the people who used to visit my family’s house when I was a boy, who told us about going to foreign countries, where they went to Mass, to the same Mass we did. This is a very important thing.

In the last few months, there has been much talk about the Vatican’s relations with China. How do you see the situation of relations between the Catholic Church and this very strategic country?

I’m convinced that China is a very important and strategic country that has suffered long years of the communist ideology. China needs a constant evangelization. We know that in China there are many Catholic faithful and even great figures. I would say that we need to continue to dialogue with the Chinese government to vindicate as much as possible the right of the Church to evangelize and to carry out its mission normally, as in any other nation. So it is good to go to the Chinese government, but always insisting upon the integrity of Catholic practice and of the faith. I thought that the letter of Benedict XVI to the Chinese Catholics was very opportune. It is difficult: we need courage and perseverance.

FONTE: http://www.oclarim.com.mo/en/?s=burke

mercoledì 27 dicembre 2017

I saluti natalizi tra il Papa e il cardinal Burke (Video)


Il 21 dicembre scorso, nel corso dell'Udienza alla Curia Romana, tra i vari partecipanti c'era anche il cardinal Raymond Leo Burke che è stato salutato cordialmente dal Santo Padre.

Il video: https://gloria.tv/video/YwZErHk2KYpg6SKZsDaKFg7SL



martedì 19 dicembre 2017

Tante foto del cardinal Burke nella domenica "In gaudete" (Minneapolis, Chiesa All Saints)

Le foto del cardinal Burke nella domenica "In gaudete".  Minneapolis: Church of All Saints






































On Gaudete Sunday of 2017 All Saints celebrated the Anniversary of the Moto Proprio Summorum Pontificum, and the new parish status, with solemn vespers on the Saturday and Pontifical Solemn Mass celebrated by His Eminence Raymond Leo Cardinal Burke on Sunday the 17th. The accomplished choir, led by Mr Jacob Flaherty and Mr. Benjamin Blackhawk, sang the beautiful Missae Papae Marcelli polyphonic setting. Both Archbishop Hebda and Bishop Cozzens and many visiting clergy and seminarians participated.
There is much to celebrate here at All Saints and, given the specific charism handed on to the FSSP by Pope John Paul II and then Cardinal Ratzinger, to promote and nurture the traditional liturgical forms.
Stay tuned for a link to the full gallery of photos that will be made available.
Photo credit: Tracy Dunne, Lucas Brown, and Lucy Dunne