ponedjeljak, 9. travnja 2018.

Svetost za gnostike i neopelagijance

Što mislite, je li nova pobudnica pape Franje izdana zato da se potvrde katoličke vjerske i moralne istine te ljepota crkvene predaje i duhovnosti kojih zaista u njoj ima ili zato da se u službenom dokumentu mogu naći citati pogodni za daljnje rušenje.


Saint John Paul II reminded us that “the witness to Christ borne even to the shedding of blood has become a common inheritance of Catholics, Orthodox, Anglicans and Protestants”. In the moving ecumenical commemoration held in the Colosseum during the Great Jubilee of the Year 2000, he stated that the martyrs are “a heritage which speaks more powerfully than all the causes of division”. (9)

It is not healthy to love silence while fleeing interaction with others, to want peace and quiet while avoiding activity, to seek prayer while disdaining service. (26)

“Gnostics” do not understand this, because they judge others based on their ability to understand the complexity of certain doctrines. (27)

Someone who wants everything to be clear and sure presumes to control God’s transcendence. (41)

Nor can we claim to say where God is not, because God is mysteriously present in the life of every person, in a way that he himself chooses, and we cannot exclude this by our presumed certainties. (42)

It is not easy to grasp the truth that we have received from the Lord. And it is even more difficult to express it. So we cannot claim that our way of understanding this truth authorizes us to exercise a strict supervision over others’ lives. Here I would note that in the Church there legitimately coexist different ways of interpreting many aspects of doctrine and Christian life; in their variety, they “help to express more clearly the immense riches of God’s word”. It is true that “for those who long for a monolithic body of doctrine guarded by all and leaving no room for nuance, this might appear as undesirable and leading to confusion”. (43)

In effect, doctrine, or better, our understanding and expression of it, “is not a closed system, devoid of the dynamic capacity to pose questions, doubts, inquiries… The questions of our people, their suffering, their struggles, their dreams, their trials and their worries, all possess an interpretational value that we cannot ignore if we want to take the principle of the incarnation seriously. Their wondering helps us to wonder, their questions question us”. (44)

Those who yield to this pelagian or semi-pelagian mindset, even though they speak warmly of God’s grace, “ultimately trust only in their own powers and feel superior to others because they observe certain rules or remain intransigently faithful to a particular Catholic style”. When some of them tell the weak that all things can be accomplished with God’s grace, deep down they tend to give the idea that all things are possible by the human will, as if it were something pure, perfect, all-powerful, to which grace is then added. They fail to realize that “not everyone can do everything”, and that in this life human weaknesses are not healed completely and once for all by grace. (49)

Underneath our orthodoxy, our attitudes might not correspond to our talk about the need for grace, and in specific situations we can end up putting little trust in it. (50)

Still, some Christians insist on taking another path, that of justification by their own efforts, the worship of the human will and their own abilities. The result is a self-centred and elitist complacency, bereft of true love. This finds expression in a variety of apparently unconnected ways of thinking and acting: an obsession with the law, an absorption with social and political advantages, a punctilious concern for the Church’s liturgy, doctrine and prestige, a vanity about the ability to manage practical matters, and an excessive concern with programmes of self-help and personal fulfilment. Some Christians spend their time and energy on these things, rather than letting themselves be led by the Spirit in the way of love, rather than being passionate about communicating the beauty and the joy of the Gospel and seeking out the lost among the immense crowds that thirst for Christ. (57)

Not infrequently, contrary to the promptings of the Spirit, the life of the Church can become a museum piece or the possession of a select few. This can occur when some groups of Christians give excessive importance to certain rules, customs or ways of acting. The Gospel then tends to be reduced and constricted, deprived of its simplicity, allure and savour. (58)

where we constantly pigeonhole others on the basis of their ideas, their customs and even their way of speaking or dressing. (71)

Here we are speaking about inevitable persecution, not the kind of persecution we might bring upon ourselves by our mistreatment of others. The saints are not odd and aloof, unbearable because of their vanity, negativity and bitterness. The Apostles of Christ were not like that. (93)

Our defence of the innocent unborn, for example, needs to be clear, firm and passionate, for at stake is the dignity of a human life, which is always sacred and demands love for each person, regardless of his or her stage of development. Equally sacred, however, are the lives of the poor, those already born, the destitute, the abandoned and the underprivileged, the vulnerable infirm and elderly exposed to covert euthanasia, the victims of human trafficking, new forms of slavery, and every form of rejection. (101)

We often hear it said that, with respect to relativism and the flaws of our present world, the situation of migrants, for example, is a lesser issue. Some Catholics consider it a secondary issue compared to the “grave” bioethical questions. That a politician looking for votes might say such a thing is understandable, but not a Christian, for whom the only proper attitude is to stand in the shoes of those brothers and sisters of ours who risk their lives to offer a future to their children. (102)

It is not good when we look down on others like heartless judges, lording it over them and always trying to teach them lessons. That is itself a subtle form of violence. [There are some forms of bullying that, while seeming delicate or respectful and even quite spiritual, cause great damage to others’ self-esteem.] (117)

[I recommend praying the prayer attributed to Saint Thomas More: “Grant me, O Lord, good digestion, and also something to digest. Grant me a healthy body, and the necessary good humour to maintain it. ...] (126) - autor ove "molitve" nije sv. Toma, nego neki Englez početkom 20. stoljeća

God is eternal newness. He impels us constantly to set out anew, to pass beyond what is familiar, to the fringes and beyond. He takes us to where humanity is most wounded, where men and women, beneath the appearance of a shallow conformity, continue to seek an answer to the question of life’s meaning. God is not afraid! He is fearless! He is always greater than our plans and schemes. Unafraid of the fringes, he himself became a fringe (135)

Let us ask the Lord for the grace not to hesitate when the Spirit calls us to take a step forward. Let us ask for the apostolic courage to share the Gospel with others and to stop trying to make our Christian life a museum of memories. In every situation, may the Holy Spirit cause us to contemplate history in the light of the risen Jesus. In this way, the Church will not stand still, but constantly welcome the Lord’s surprises. (139)

True enough, the biblical authors had limited conceptual resources for expressing certain realities, and in Jesus’ time epilepsy, for example, could easily be confused with demonic possession. (160)

Naturally, this attitude of listening entails obedience to the Gospel as the ultimate standard, but also to the Magisterium that guards it, as we seek to find in the treasury of the Church whatever is most fruitful for the “today” of salvation. It is not a matter of applying rules or repeating what was done in the past, since the same solutions are not valid in all circumstances and what was useful in one context may not prove so in another. The discernment of spirits liberates us from rigidity, which has no place before the perennial “today” of the risen Lord. The Spirit alone can penetrate what is obscure and hidden in every situation, and grasp its every nuance, so that the newness of the Gospel can emerge in another light. (173)

Broj komentara: 7:

  1. Srž ove bezvezne pobudnice kojom će se oduševljavat Ante Tomić i Drago Pilsel je hereza koja kaže kako Božja milost koji put NE MOŽE pomoć ljudskoj volji da živi svetački. To je ono što su sodomiti i svi izopačenici svih boja i oblika već stoljećima čekali! Masonsko milosrđe 21. stoljeća!

    1. Ne znam je li to srz, ali taj problem je prepoznat jos u Amoris Laetitiji, vidi primjerice tocku 4. odjeljka A (Krivovjerne tvrdnje) na str. 6 u Teoloskoj kritici te pobudnice.

    2. Uvijek se nekako ostavi prostor za uzmak. Ovo što Ante Srz spominje se odnosi na rečenicu: They fail to realize that “not everyone can do everything”.

      Ovo je očito i trivijalno, naravno ne može bilo tko učiniti bilo što. Ja ne mogu otrčati maraton, neko drugi može. Netko ima milost i poziv za vršiti velike postove i mrtvljenja, netko možda nema. Nismo svi Pavli i Augustini.

      Ono što se pak ovdje implicira je da neki ljudi ne mogu neučiniti grijeh. To bi bila hereza jer se protivi dogmi proglašenoj u Tridentu. Ali ta hereza se nikada ne eksplicira, samo se implicitno gura..

    3. Ante,

      da li možeš izvući citat iz pobudnice koji to govori?


    4. Ante Srzic je u svom odgovoru ponovio isti odlomak na koji se Luka referira gore, ali je ukljucio u svom komentaru i neke nepromisljene rijeci, pa ga nisam propustio.

    5. Hvala na razjašnjenju.

      Hm, sad mi je jedna nedoumica: na linku koji je Toma stavio piše ovo:
      and that in this life human weaknesses are not healed completely and once for all by grace.[48] In every case, as Saint Augustine taught, God commands you to do what you can and to ask for what you cannot,[49] and indeed to pray to him humbly: “Grant what you command, and command what you will”.[50]

      Propustio sam kroz Translate i ipak uovom dijelu ima rečenica koja potiče osobu da traži pomoć za ono što nadilazi njene mogućnosti.
      I za tu frazu koja se spominje “not everyone can do everything” to je vezano uz KKC 1735 - pogledajte fusnotu 47.

      Teška su vremena, zaista, i treba moliti milost da vidimo da li je nekad nešto stvarno tako kako mi mislimo da je, ili krivo vidimo. Nisam jedanput u životu naletio na takvu minu.

      Drugo su oni koji su zaista super teološki potkovani pa onda imaju recimo mjerodavnije mišljenje.

      Eto ništa neću tvrditi sa 100% sigurnošću, samo komentiram... možda je meni nešto promaknulo radi mog (ne)znanja engleskog


  2. U zelenoj je enciklici da je briga za okoliš nevjerodostojna bez brige za neubijanje nerođenih, a ovdje je da je briga za neubijanje nerođenih nevjerodostojna bez brige za imigrante. Sviđa mi se prijevod "nešiveno ruho", koje pobudnica dakle ne dere. Baca za nj kocku.
    M. P.


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