Showing posts with label kath.net. Show all posts
Showing posts with label kath.net. Show all posts

Saturday, May 5, 2018

Chancellor of Knights of Malta Loses Case — Being Asked to Step Down


ROME (ChurchMilitant.com) - As the Sovereign Military Order of Malta is welcoming its newly elected Grand Master, senior knights are calling for the Grand Chancellor to step down. Leaked documents obtained by Church Militant reveal widespread discontent towards Albrecht von Boeselager, after a German court judged him to be untruthful.
"We cannot have a Grand Chancellor whose truthfulness has been impugned by a court of law," said one senior knight. "He must resign. It is as simple as that."
An internal email dated April 30 sent to all members of the Order of Malta begins,

AMDG

Thursday, April 25, 2013

Pilgrimage: On Foot From Liechtenstein to the Far East



Chaplain Johannes Maria Schwarz will take a pilgrimage to Haran (Abraham) starting in May.

Linz (kath.net) He has already had experiences with long pilgrimages for a long time.  As a seminarian Johannes Maria Schwarz, co-founder of kath.net, went from Linz to Santiago de Composetela.  Now he is planning to take a sabbatical year as chaplain in May and would like to do, what apparently still no one has done before.

From May Johannes Maria will make a mega-pilgrimage all the way to Haran, the city of Abraham in southeast Turkey. The road there will also go through Slovakia, Ukraine and Romania, from there over Moldova, back to Ukraine and then to Russia. Georgia and Armenia are on the travel plan.

He understands the trip as a pilgrimage and is an investment “in every time of quiet and prayer”, explained Schwarz.

Chaplain Dr. Johannes Maria Schwarz is a priest of the Archdiocese of Vaduz. He is active as a guest professor at the International Theological Institute in Trumau (Grand Chancellor Christoph Cardinal Schönborn).


The www.4kmh.com will have blog updates every few days. kath.net will accompany the trip via Twitter and Facebook.

Thursday, April 11, 2013

Vatican Downplays Expectation of a Papal Visit on Reformation 2017

Cardinal: Francis has been no response to the invitation EKD

Rome (kath.net / idea ) The expectation that Pope Francis is to come to the 500-year anniversary of the Reformation in 2017 in Germany has been downplayed by the President of the Pontifical Council for Promoting Christian Unity, Cardinal Kurt Koch. The Pope had given no reply to the invitation of the Evangelical Lutheran Church of Germany Council Chairman, President i.R. Nikolaus Schneider (Berlin), said the Swiss Cardinal in an interview with Vatican Radio. In a private audience on 8 April Schneider had invited the head of the Roman Catholic Church, to participate in Wittenberg in the events commemorating the theses of the reformer Martin Luther (1483-1546) 31 October 1517. The Vatican sees, among other things, no reason to “celebrate" the Reformation, its following schism and the religious wars of the 16th and 17th Centuries, but wishes only “recollect” it.

Schneider: It's about a Feast for Christ

The ELCG Council stressed that it was not the anniversary of the Reformation to go about celebrating "the birth of the Protestant church." Luther did not want to found a new church, but to reform the Catholic. It would also not hide the dark side of the Reformation and the Reformer. Rather, the anniversary should be designed as a Christian festival that every Christian can celebrate.

Koch: the Vatican is not a contact person for the ELCG

Koch also pointed out to Vatican Radio different responsibilities. The Vatican is not the actual contact person for the ELCG, but the German Bishops' Conference. Lutheranism, by contrast, has a “worldwide presence," said Koch. The Vatican engages in theological conversations especially with the Lutheran World Federation (LWF). They had agreed together in the Joint Declaration on the Doctrine of Justification in1999. Koch himself took part last November while participating in the General Synod of the United Lutheran Church of Germany (VELKD) Timmendorfer Strand in Luebeck, but not at the subsequent ELCG Synod. The Lutheran Evangelical Church doesn’t understand itself as an autonomous church, but as a community of 20, United and Reformed churches.

Paper completed on Reformation Commemoration

As Koch said in the current interview further in view of discussions between the Catholic and the Lutheran church, the competent International Commission has prepared a document to commemorate 2017th year of the Reformation. It is expressed in the English title "From Conflict to Communion" (From Conflict to Community). The paper is finished, but is to be released only after the German translation is complete. Worldwide, the Roman Catholic Church has about 1.2 billion members. The number of Lutherans is [merely] about 74 million, which includes nearly 71 million to the LWF member churches.

Pope Francis receives EKD Church President Nikolaus Schneider - Pope meets with Francis first Protestant leader (Rome Reports)

Friday, October 26, 2012

German Philosopher: The Council Enfeebled Catholics

Philosopher Robert Spaemann:  "Everything became so withered."

Berlin (kath.net/KNA) The Second Vatican Council (1962-1965) had led in the sight of philosopher Robert Spaemann to "an epoch of decline" of the Catholic Church. "The Council enfeebled Catholics",  said Spaemann in a discussion with the newspaper "Die Welt" (Friday).  "Everything became so withered."  People who deny the resurrection of Christ, could remain theology professors and preach as priests during Mass.   People, who did not want to pay the Church-tax, fled at this and left the Church. "That's something that just can't be."

The Church Universal had become a part of the cultural revolution in western states and led to an "assimilation" of the Church to the secular world, criticized Spaemann.  The then Pope John XXIII. had called the reform Council given it over to update the Church's challenge to the world, "which it had always given and must always will give", said the philosopher.  "That is the opposite of assimilation."

Spaeman attested that the Council was exaggerated in its attempt to harmonize.  Everything was eliminated from the  hymn books which pointed to struggle and conflict.  "We wanted to bless the emancipatory and culturally revolutionary Zeitgeist."  The commandment "Love thy enemies" doesn't make sense any more today because the word "enemy" is offensive.  "For so-called progressive Catholics there is actually only one boogeyman:  the Traditionalist."

Spaemann also complained that the sovereignty of jurisdiction over the Council is held by innovators, who construed everything falsely.  So the Church Universal for example vehemently defends celibacy and confirms Latin as the actual Liturgical language of the Western Church. Both will be represented differently today, however.

Link to kath.net...

Tuesday, February 21, 2012

Interview Kath.net: SSPX German Superior Says Hermeneutic Must Go Farther [Part I]


Edit: This is truly one of the most respectful interviews we've ever seen. Doctor Schibach is almost sympathetic to Father Schmidberger, who gets to state his position and gets a good hearing. The interesting thing is Doctor Schwibach's mention of the unifying quality of the truth, and Father Schmidberger's citation of the measure of the truths of the Faith, "everywhere, always and by everyone". N.B. kath.net customarily drops the title of Father after the first mention.

Kath.net -- exclusive interview with the German District Superior of the Priestly Fraternity of St. Pius X.  Father Franz Schmidberger FSSPX:  The previous teaching office must be the criterium for the expressions of Vatican II.  by Armin Schiwbach

Rome (kath.net/as) In a thorough interview the District Superior of the Priestly Fraternity of St. Pius X. explains the essential points and contents of the efforts to reach full unity with the Holy See.
 
kath.net: With the arrival of a "Doctrinal Preamble" on the 14th of September 2011, the over one year long doctrinal discussion between the Holy See and the Society of St. Pius X (FSSPX) reached its formal conclusion. As the Secretary of the Papal Commission "Ecclesia Dei', Prelate Guido Pozzo, had established a point in time, the text of fthe Preamble had been considered, that the Superior of the FSSPX after an in depth analysis could come to aa principally positive and agreeable answer. There is the possibility of seeking further precision and clarity and integrating the text. It is however conclusive that the substance of the Preamble will undergo changes.

In his Sermon on the 2nd of February 2012 at "St. Thomas Aquinas Seminary" in Winona (Minnesota USA) Bishop Bernard Fellay explained, he had been somewhat constrained, to say no to the Preamble: "We will not sing it. We quite agree with the principles, but we also find that the conclusion is the opposite."

How can there be a principle agreement to contradictory conclusions and what are these?



Schmidberger: This occurs when everything in the world, with desire instead of understanding, that one sees that Vatican II is in full harmony with the previous teaching office. And for that one has found a magical expression: "Hermeneutic of Continuity". I will give and example of this:

In "Lumen Gentium" it says in § 1, that the Church is a Sacrament of the unity of mankind. But where in Holy Scripture, by which Church Father, in which Papal utterance and in which Council has there anything like this to be read? The Church is therefore disposed to build the mystical Body of Christ and to grant to souls the supernatural Faith and life of Grace, but not also to an inner-worldly human brotherhood.

Or you might take "Lumen Gentium" Nr. 16: Since when do we pray with Muslims to the one true God? These honor Allah, we, the All Holy Trinity -- that is not the same!

In Nr 8. of the same document it says, the Church of Christ subsistere -- is realized, is embodied in the Catholic Church. Pope Pius XII taught expressly in full communion with the teaching office until Vatican II: The Church of Christ is the Catholic Church.

In "GAudium et Spes", the famous Pastoral Constitution, it says in Nr 12, that the goal and the focus of all things on earth is man. In my old Catechism, I read, that the goal and focus of all things on earth is God. Even this is not the same.

In the Decree on Ecumenism it says in § 3, that the Holy Ghost esteems other creeds, as instruments of sanctification. If that's right, then Protestants don't need to convert and no Orthodox need accept Papal Primacy.

In the explanation of Religious Freedom it says in § 2 that man is supposed to have such a right, which is rooted in his worth, therefore also represented in the natural law. This conception is expressly rejected going back to Pope Pius XII. You only need to look at "Quanta Cura" of December *, 1864, where Pius IX castigates such views.

The hermeneutic has to propagate continuity far better, in order to see things brought to their proper light.

kath.net: Catchword: Tradition -- Teaching Office. Pope Benedict XVI identified the living tradition together with the Holy Scriptures as the "highest guide to Faith" 9see. Post Synodal Apostolic Writing "Verbum Domini", 18, see. Dogmatic Constitution "Dei Verbum", 21)

How do we define the relationship between Tradition, the extraordinary Teaching Offfice and the ordinary Teacching Office with respect to the reality of the Second Vatican Council? What and how is "the Tradition" for you?



Schmidberger: The extraordinary Teaching Office is the solemn declaration of an article of Faith, it is through the Pope alone, it is through a General Council under the direction of the Pope.

The ordinary Teaching Office [Magisterium] is the daily prouncement of the faith which is dispersed [verstreuen: implication that there aren't many Bishops out there in union with Rome...] Bishops in unity with the Pope. The Second Vaticum falls in its entirety neither in the former, nor in the latter category, because it did not want to state doctrinal positions, nor to condemn errors; it attempted to bring the past deposit of Faith to modern people and to speak to the modern world in ordinary language. Thus, is every part of infallibility covered, which will be resumed in the infallible declarations, but not innovations at all, as they have been previously shown to be.

Still a word must be said about "living Magisterium": Surely the bearer is living, but public revelation is closed with the death of the last Apostle. Fundamental novelties may not come to pass; there is only a homogeneous development.

kath.net: In a discussion with kath.net the Italian historian and author, Roberto de Mattei explained the book, "The Second Vatican Council. A Story Untold Till Now". (Verlag Kirchliche Umschau 2011):

"The Tradition, which is the "living Magisterium" considered in its Universality and continuity, is itself infallible, while the so-called 'living' Magisterium -- understood as the actual promulgation of the Church's hierarchy -- this is only so under certain qualifications. The Tradition is placed, to wit always, under the divine assistance; for the Magisterium only employs this when it expresses itself extraordinarily or when it teaches in an ordinary form, the doctrinal continuity in a particular time -- or moral reality."

Is it possible for you, in the foundation of these present upheavals to take up a productive "struggle" for a new affirmation of the truth?




Schmidberger: This would in fact seem to be exactly the way in which one can become united; we have proposed nothing else as a foundation for the doctrinal discussions with the Holy see: The past teaching office must be the criterium for the concepts of Vatican II. The reversed approach, that would make Vatican II a criterium for earlier declarations, is putting the horse before the cart and leads to contradiction and confusion.

Perhaps one should go at this point to St. Vinent of Lerins with his "Commonitorium".   What he says is this: "What will a Catholic Christian do, (...) if some new contagion didn't just affect a small part, rather that it looked to infect at the same time the entire Church? Then  he would take care even so on this, to hold fast to the ancient Faith, which may never be misled by deceptive novelty." Thus he realizes his Catholic Faith, "quod ubique, quod semper, quod ab omnibus, creditum est". -- what was everywhere, what was always, what was believed by everyone.

To be Continued...kath.net...

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