FrancisSpeak: Enough With the "Distorted" View On Heretic Luther!
Antipope Francis making headlines again...heretics have the Holy Ghost? Bet you didnt know that real Catholic
Francis at the conference on Luther: “Look at history without resentment”
“An attentive and rigorous study, free of prejudice and polemics” is the correct way to find “all that was positive and legitimate in the Reformation, while distancing themselves from errors, extremes and failures, and acknowledging the sins that led to the division.” Francis’s overlook is more peaceful and reconciled, an overlook that goes beyond myths and misconceptions. The Pope received in the Sala Clementina the participants at the conference “Luther: 500 Years Later’, organized by the Pontifical Committee of Historical Sciences, an audience that was not expected and shows the care with which Bergoglio follows every aspect of the ecumenical (heretical) journey.
“I confess that the first feeling I have in front of this praiseworthy initiative of the Pontifical Historical Sciences Committee - said Francesco - was one of gratitude to God, together with a certain surprise, since not long ago a meeting like this would have been unthinkable.”
Protestants and Catholic together, discussing Luther, “a meeting organized by an Office of the Holy See: truly we are experiencing the results of the working of the Holy Spirit, who overcomes every obstacle and turns conflicts into occasions for growth in communion”
“I am particularly happy to know- said Francesco - hat this commemoration has offered scholars from various institutions an occasion to study those events together. Serious research into the figure of Luther and his critique of the Church of his time and the papacy certainly contributes to overcoming the atmosphere of mutual distrust and rivalry that for all too long marked relations between Catholics and Protestants.”
The Pope pointed out that “an attentive and rigorous study, free of prejudice and polemics, enables the churches, now in dialogue, to discern and receive all that was positive and legitimate in the Reformation, while distancing themselves from errors, extremes and failures, and acknowledging the sins that led to the division. All of us are well aware that the past cannot be changed.”
But history is history and no one can change it, “Today, as Christians, all of us are called to put behind us all prejudice towards the faith that others profess with a different emphasis or language, to offer one another forgiveness for the sin committed by those who have gone before us, and together to implore from God the gift of reconciliation and unity.”
The International Symposium brought to Rome some of the greatest scholars of Luther and his time in order to re-read the Lutheran Reformation in its historical and ecclesial context. To understand beyond the formats and theological disputes, which process has brought the Augustinian monk to his positions, with a particular focus on the historical reasons, as explained by Father Bernard Ardura, president of the Pontifical Committee - for the “non-theological” break off. Reasons that must therefore have their roots in politics, church-state relations, financial interests and the secularization of church property. Quoting Paolo Prodi, “The Reformation, had as its political and ecclesial consequence the end of the medieval Cristianitas and the birth of territorial Churches.
In addition to Luther, the issue of indulgences has been discussed, as well as some “reformers” within the Catholic Church, who were well aware of the problems of the time, and had indicated ways of renewal by providing practical examples. Among these are Father Ludovico Barbo, who at the turn of the fourteenth and fifteenth centuries reformed the abbey of Santa Giustina in Padua, as well as the bishop of Verona Gian Matteo Giberti, a pastor who dedicated his life to his diocese and the training of its clergy.
TCK: Heretics having the Holy Ghost equates to another heresy of Vatican II NewChurch. Didnt Pope St. Pius X warn us of this Silionist movement toward a one world church of apostasy?
What are we to think of an association in which all religions and even Free-Thought may express themselves openly and in complete freedom? For the Sillonists who, in public lectures and elsewhere, proudly proclaim their personal faith, certainly do not intend to silence others nor do they intend to prevent a Protestant from asserting his Protestantism, and the skeptic from affirming his skepticism. Finally, what are we to think of a Catholic who, on entering his study group, leaves his Catholicism outside the door so as not to alarm his comrades who, “dreaming of disinterested social action, are not inclined to make it serve the triumph of interests, coteries and even convictions whatever they may be”? Such is the profession of faith of the New Democratic Committee for Social Action which has taken over the main objective of the previous organization and which, they say, “breaking the double meaning which surround the Greater Sillon both in reactionary and anti-clerical circles”, is now open to all men “who respect moral and religious forces and who are convinced that no genuine social emancipation is possible without the leaven of generous idealism.”
Alas! yes, the double meaning has been broken: the social action of the Sillon is no longer Catholic. The Sillonist, as such, does not work for a coterie, and “the Church”, he says, “cannot in any sense benefit from the sympathies that his action may stimulate.” A strange situation, indeed! They fear lest the Church should profit for a selfish and interested end by the social action of the Sillon, as if everything that benefited the Church did not benefit the whole human race! A curious reversal of notions! The Church might benefit from social action! As if the greatest economists had not recognized and proved that it is social action alone which, if serious and fruitful, must benefit the Church! But stranger still, alarming and saddening at the same time, are the audacity and frivolity of men who call themselves Catholics and dream of re-shaping society under such conditions, and of establishing on earth, over and beyond the pale of the Catholic Church, "the reign of love and justice" with workers coming from everywhere, of all religions and of no religion, with or without beliefs, so long as they forego what might divide them - their religious and philosophical convictions, and so long as they share what unites them - a "generous idealism and moral forces drawn from whence they can" When we consider the forces, knowledge, and supernatural virtues which are necessary to establish the Christian City, and the sufferings of millions of martyrs, and the light given by the Fathers and Doctors of the Church, and the self-sacrifice of all the heroes of charity, and a powerful hierarchy ordained in heaven, and the streams of Divine Grace - the whole having been built up, bound together, and impregnated by the life and spirit of Jesus Christ, the Wisdom of God, the Word made man - when we think, I say, of all this, it is frightening to behold new apostles eagerly attempting to do better by a common interchange of vague idealism and civic virtues. What are they going to produce? What is to come of this collaboration? A mere verbal and chimerical construction in which we shall see, glowing in a jumble, and in seductive confusion, the words Liberty, Justice, Fraternity, Love, Equality, and human exultation, all resting upon an ill-understood human dignity. It will be a tumultuous agitation, sterile for the end proposed, but which will benefit the less Utopian exploiters of the people. Yes, we can truly say that the Sillon, its eyes fixed on a chimera, brings Socialism in its train.