sexta-feira, 17 de abril de 2015

Gigantes Católicos da Literatura

Dante, Shakespeare, Tolkien e Chesterton certamente estão entre os principais escritores católicos da história. O livro acima do grande Joseph Pearce talvez peque pela concentração em autores de língua inglesa, mas certamente vale muito a pena lê-lo, para entender que mesmo Oscar Wilde, homossexual, tinha uma grande apreço pelo catolicismo, e considerava que sua homossexualidade era uma patologia.

Pearce escreve muito sobre Chesterton e o livro dele não foge a esta regra, que afinal é feito de coleção de seus escritos. Pearce ainda dá dicas de novos autores.

Temos uma ótima dica de leitura.

quinta-feira, 16 de abril de 2015

Vídeo: Música contra Estado Islâmico.

O grupo britânico Ooberfuse lançou uma música contra o Estado Islâmico, que começa com o arcebispo Bashar Warda recitando o Pai Nosso em aramaico.

A música se chama We are One.

O clip foi filmado no Campo de Refugiados de Erbil no Iraque e contém palavras de alguns refugiados, e do próprio representante da ONU dizendo que dizem os refugiados agradecem pela comida e pela água recebida, mas o que eles querem mesmo é voltar para casa.

O refrão da música diz que "em nossa casa, em nossa fé, em nosso amor, nós somos apenas um". Em alusão à fé cristã, que é aberta a todos.

Sensacional. Rezemos pelos refugiados. Que o mundo os leve de volta para casa!

Vejam o clip abaixo:

(Agradeço a indicação da música ao site Catholic Herald)

quarta-feira, 15 de abril de 2015

Por que houve genocídio na Armênia? E o que dizem o Papa e Obama?

Um ótimo texto sobre por que e como ocorreu o genocídio na Armênia foi escrito por Mark L. Movsesian, que é especialista no assunto.

Além de explicar a origem do genocídio na Armênia. Movsesian ressalta as palavras do Papa Francisco que chamou de genocídio o que ocorreu na Armênia, mas lembrou o que muitos jornais esqueceram de mencionar. O Papa Francisco estava apenas seguindo o que disse João Paulo II anteriormente. A Turquia estava esperando que Francisco não apoiasse as palavras de seu antecessor.

Em todo caso, Movsesian gostou do tom do Papa Francisco. E eu também.

Além disso, ele lembra que Obama prometeu chamar de genocídio quando era candidato, mas depois quebrou a promessa.

Leiam todo o texto de Movsesian, aqui vão algumas partes:

Last Sunday in Rome, Pope Francis celebrated a Mass in St. Peter’s Basilica to commemorate the 100th anniversary of the Armenian Genocide, an ethnic cleansing campaign that took place at the end of the Ottoman Empire. In the course of a two-hour liturgy in the Armenian rite, and in the presence of the Armenian Catholic patriarch, patriarchs of the Armenian Apostolic Church, the president of the Republic of Armenia, and many Armenian pilgrims from around the world, Pope Francis made what should have been an entirely uncontroversial statement. The Armenian Genocide, he said, quoting his predecessor Pope St. John Paul II, “‘is generally referred to as the first genocide of the twentieth century.’”
The essential facts are well known. Armenian Christians made up a significant percentage of the population in the Ottoman Empire’s eastern provinces. For a few decades, there had been unrest. In religious and political reforms known as the Tanzimat, the Ottomans had formally granted equal status to Christians and Muslims. Equality for Christians caused a backlash among Turkish Muslims, though, and oppression of Armenians and other Christians continued, particularly in the countryside. Armenian paramilitary groups began to resist. When World War I began, the Young Turk government worried that these groups would side with Christian Russians. So it decided to solve the “Armenian Question” once and for all by deporting the entire Armenian population from Anatolia to Syria, through the Syrian desert. Deportation through a desert, without adequate protection or supplies, is obviously a recipe for mass extermination. And that is what happened. Historians estimate that 1.5 million Armenian Christians perished, under horrible conditions, in the death marches and slaughters. The enormities are well documented.
Nonetheless, the Turkish side refuses to acknowledge what happened as genocide, denying that there was any plan to eliminate Armenians from Anatolia, while also arguing, inconsistently, that the Armenians were a potentially disloyal population and that the Ottomans had a right to do what they did. Besides, they say, many Turkish Muslims also suffered and died in World War I—surely true, but a non-sequitur. Because of Turkey’s sensitivities on the subject, and because of geopolitical realities, many Western governments, including our own, dance around the issue. When running for office, President Obama promised that he would officially recognize the Genocide, a promise he immediately broke as president. So Pope Francis’s forthright statement—even if he was, in fact, only quoting a predecessor, who was in turn referring to a general consensus—was remarkable, and praiseworthy. (The words on paper don’t capture the tone of the pope’s remarks. Watch this video of the event from Rome Reports. Francis is not simply reading from a text. He obviously means every word of it).
In response, Turkey has condemned the pope’s remarks as religious hatemongering and recalled its ambassador from the Vatican. The repercussions will no doubt continue. Yesterday, Turkey’s minister for European affairs suggested the pope had been brainwashed by the Armenian community in Argentina. Today, Turkish President Recip Erdogan reacted in rather personal terms. According to the English-language Turkish Daily News, Erdogan–who actually has gone farther than many Turkish leaders in acknowledging the suffering of the Armenians in 1915–said the pope’s remarks were characteristic of a “politician” rather than a religious leader. “I want to warn the pope to not repeat this mistake and condemn him,” Erdogan said.

Estado Islâmico no México, próximo da Fronteira com os EUA.

Pois é, a ideologia da morte islâmica já está dentro dos países ocidentais, a formação militar deles também está entrando. É o terrorismo islâmico se alinhando com o tráfico de drogas e gangues, como é muito comum na América do Sul.

O site Judicial Watch confirmou com as autoridades que há um campo de treinamento do Estado Islâmico no México, próximo da fronteira com os Estados Unidos. E também confirmou que os "coyotes", que ajudam muitos latinos americanos a entrar clandestinamente nos Estados Unidos, estão ajudando terroristas árabes a entrar. 

Vejam o o que diz a reportagem do Judicial Watch.

ISIS is operating a camp just a few miles from El Paso, Texas, according to Judicial Watch sources that include a Mexican Army field grade officer and a Mexican Federal Police Inspector.

The exact location where the terrorist group has established its base is around eight miles from the U.S. border in an area known as “Anapra” situated just west of Ciudad Juárez in the Mexican state of Chihuahua. Another ISIS cell to the west of Ciudad Juárez, in Puerto Palomas, targets the New Mexico towns of Columbus and Deming for easy access to the United States, the same knowledgeable sources confirm.

During the course of a joint operation last week, Mexican Army and federal law enforcement officials discovered documents in Arabic and Urdu, as well as “plans” of Fort Bliss – the sprawling military installation that houses the US Army’s 1st Armored Division. Muslim prayer rugs were recovered with the documents during the operation.

Law enforcement and intelligence sources report the area around Anapra is dominated by the Vicente Carrillo Fuentes Cartel (“Juárez Cartel”), La Línea (the enforcement arm of the cartel) and the Barrio Azteca (a gang originally formed in the jails of El Paso). Cartel control of the Anapra area make it an extremely dangerous and hostile operating environment for Mexican Army and Federal Police operations.

According to these same sources, “coyotes” engaged in human smuggling – and working for Juárez Cartel – help move ISIS terrorists through the desert and across the border between Santa Teresa and Sunland Park, New Mexico. To the east of El Paso and Ciudad Juárez, cartel-backed “coyotes” are also smuggling ISIS terrorists through the porous border between Acala and Fort Hancock, Texas. These specific areas were targeted for exploitation by ISIS because of their understaffed municipal and county police forces, and the relative safe-havens the areas provide for the unchecked large-scale drug smuggling that was already ongoing.

Mexican intelligence sources report that ISIS intends to exploit the railways and airport facilities in the vicinity of Santa Teresa, NM (a US port-of-entry). The sources also say that ISIS has “spotters” located in the East Potrillo Mountains of New Mexico (largely managed by the Bureau of Land Management) to assist with terrorist border crossing operations. ISIS is conducting reconnaissance of regional universities; the White Sands Missile Range; government facilities in Alamogordo, NM; Ft. Bliss; and the electrical power facilities near Anapra and Chaparral, NM.

(Agradeço a informação ao site Weasel Zippers).

terça-feira, 14 de abril de 2015

Hashtag não substitui Armas.

Pois é, um ano se passou, e as meninas sequestradas pelo grupo terrorista Boko Haram se perderam. Foram abandonadas por todos. Do governo da Nigéria que diz que nem sabe onde elas estão, e pelo mundo.

O mundo tentou a arma moderna "hashtag".

Mas o hashtag se mostrou completamente ineficiente.

A Igreja, desde Pio XII, vem atacando as "armas modernas super destrutivas", em várias encíclicas e discursos na ONU. Mas, tenho para mim, que elas são mais eficientes que os hashtags. Aliás, acho que até as armas mais primordiais humanas, como arco e flecha, são mais eficientes.

Rezemos pelas meninas da Nigéria.

segunda-feira, 13 de abril de 2015

Misericórdia e Lei - Ortodoxia e Ortopraxia

No sábado passado, o Papa Francisco lançou o Jubileu da Misericórdia. E novamente falou que não devemos ser como os fariseus (parágrafo 20 da Bula).

Há uma cena no filme Au Revoir Les Enfants (recomendo fortemente este filme) que me lembra o debate de fariseus versos misericórdia.

O filme conta a história de jovens judeus que foram aceitos em escolas católicas durante a Segunda Guerra para fugir da Gestapo na França. Durante uma missa, empolgado pelo momento da comunhão, um menino judeu se aproxima do padre, se ajoelha e abre a boca para receber a hóstia. Naquele instante, o espectador, movido pelo filme, implora para que o padre dê a hóstia ao menino. Mas o padre não dá. Será que o padre está errado? Acho que não. Ele não sabe se aquilo era apenas uma brincadeira de meninos, ou se era perfeita conversão. E se fosse conversão, teria que ser feita de maneira mais séria, mais passo a passo. Acho até que o diretor (que era ateu e foi expulso de escola católica quando jovem) quis condenar o padre. Mas, para mim, o padre seguiu a lei e foi misericordioso, devemos mudar de religião por meio de profunda reflexão e não de repente, sem pensar.

Eu sempre achei os fariseus fascinantes, não porque eu aprove o comportamento deles, mas porque Cristo aprovou a Lei deles!

Cristo disse que eles não pregam o que ensinam, que falam uma coisa e fazem outra. Colocam a carga da lei no ombro dos outros.

Cristo os chamou de sepulcros caiados, lindos por fora e horríveis por dentro.

Nosso Senhor condenou o comportamento e não a lei que eles adotavam. Em suma, a Lei sai intacta das críticas de Cristo.

O Papa mencionou Mat 9:13 em que Cristo diz que veio para os pecadores e não para os que eram corretos. Também sempre achei esta frase fascinante, porque todos os homens são pecadores. Mas a frase também revela que existem pecadores que ofendem mais a Deus.

Este debate é antiquíssimo e remete a definição de Ortopraxia e Ortodoxia. É dito que o Islã e o Judaísmo adotam a ortopraxia, valorizam o método, a conduta do fiel (não devem comer porco, devem lavar as mãos, devem fazer jejum em tais dias, devem rezar tantas vezes, de tal modo...). O Cristianismo não seguiria a ortopraxia, mas a ortodoxia. O Cristianismo teria um modo de definir a Fé, que não sofreria perturbações de comportamentos menores.

Eu sempre achei esta separação muito fraca, pois reduz o Islã, o Judaísmo e também o Cristianismo. Todos têm sua fatia de ortopraxia e ortodoxia.

Mas voltando ao debate dentro do Catolicismo. Esta divisão de Lei e Misericórdia não segue a Ortodoxia Católica, que sempre enfatizou a união de Lei e Misericórdia. Do Velho com o Novo Testamento.

domingo, 12 de abril de 2015

Vídeo Fantástico: Compare Jihad com as Crusadas

Que vídeo fantástico, e já vem com legenda em português. Observem a linha de tempo das batalhas da jihad desde Maomé e compare com a das Cruzadas.

Dr. Bill Warner fez um excelente trabalho.  Demais. Todos deveriam ver isso.

Atenção católicos que silenciam quando ouvem a palavra Cruzadas!

(Agradeço ao site The American Catholic)

sexta-feira, 10 de abril de 2015

Por Quatro Vezes a Igreja Católica discutiu Comunhão para Divorciados, mas Cristo "shut it down"

Pois é, não é de hoje que tentam dentro da Igreja Católica diminuir a importância do sacramento da comunhão e do sacramento do casamento. 

Marc Rezac, no Catholic News Agency, fala de um artigo que traça a histórico das tentativa de permitir que divorciados que se casaram novamente possa receber comunhão. O texto é Nicholas Healy. Mas Rezac faz um resumo das quatro tentativas.

Sempre que se tentou, a Igreja (ouvindo Cristo) acabou "shut it down". Fiquei pensando em uma tradução fidedigna para esta expressão. Mas não encontrei. Significa algo como: abandonou isso, largou isso, parou com isso.

Vejamos o relato das quatro vezes. É um ótimo relato:

1. 1965 and Vatican II: The argument for allowing communion in certain circumstances to divorced and remarried Catholics can be traced back, at least in recent history, to the fourth session of the Second Vatican Council. Archbishop Elias Zoghby, the patriarchal vicar of the Melkites in Egypt, proposed that the Eastern practice of tolerating remarriage in certain cases should be considered. Even though Zobhby triggered a swift and negative response, dissenters still use this instance as an example in their favor.
Shut it down: At the request of Pope Paul VI, all normal activities of the Council were suspended until the proposal was addressed. Cardinal Journet was asked by the Pope to respond to Zoghby, and citing Mk 10:2 and 1 Cor 7:10–11, he concluded that “the teaching of the Catholic Church on the indissolubility of sacramental marriage is the very teaching of the Lord Jesus that has been revealed to us and has always been safeguarded and proclaimed in the Church . . . the Church has no authority to change what is of divine law.”
2. 1970s: Despite the Church’s response at the Second Vatican Council, the 1970s saw a barrage of publications from Catholic theologians and bishops advocating for a change in Church teaching, particularly in the United States and in Germany. In 1972, a study committee commissioned by the Catholic Theological Society of America issued an “Interim Pastoral Statement” on “The Problem of Second Marriages,” arguing that not only should the divorced and remarried be admitted back to the sacraments, but that the Church needed to rethink and redefine the very ideas of consummation and indissolubility. That same year in Germany, several prominent bishops and theologians such as Schnackenburg, Ratzinger*, Lehmann, and Böckle wrote volumes on the matter, arguing for leniency in certain circumstances similar to practices in the Orthodox Church (called oikonomia, which roughly translates to “stewardship” or “management of a household”).
*Cardinal Ratzinger, now Pope Emeritus Benedict XVI, officially retracted his support of communion for the divorced and remarried in a letter published in The Tablet in 1991, and has several times since voiced his support for Church teaching as expressed in “Familiaris Consortio”.
Shut it down: The Church holds a Synod on the Family in 1980, as divorces were on the rise throughout the world. The result of the 1980 Synod was Pope John Paul II’s 1981 apostolic exhortation “Familiaris Consortio”(roughly, “Of Family Partnership”), which contains beautiful reflections on the role of the family in God’s divine plan, and specifically includes a section about irregular situations. Addressing the situation of the divorced and civilly remarried, Pope John Paul II says the following:
Together with the Synod, I earnestly call upon pastors and the whole community of the faithful to help the divorced, and with solicitous care to make sure that they do not consider themselves as separated from the Church, for as baptized persons they can, and indeed must, share in her life. They should be encouraged to listen to the word of God, to attend the Sacrifice of the Mass, to persevere in prayer, to contribute to works of charity and to community efforts in favor of justice, to bring up their children in the Christian faith, to cultivate the spirit and practice of penance and thus implore, day by day, God’s grace. Let the Church pray for them, encourage them and show herself a merciful mother, and thus sustain them in faith and hope.
However, the Church reaffirms her practice, which is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried. They are unable to be admitted thereto from the fact that their state and condition of life objectively contradict that union of love between Christ and the Church which is signified and effected by the Eucharist. Besides this, there is another special pastoral reason: if these people were admitted to the Eucharist, the faithful would be led into error and confusion regarding the Church’s teaching about the indissolubility of marriage.
3. 1993: Three prominent German bishops, Oskar Saier, Walter Kasper, and Karl Lehmann, publish a letter on pastoral care for the divorced and remarried, essentially saying that while what Pope John Paul II said in Familiaris Consortio is very nice and generally true, it can’t possibly apply to every difficult situation that arises. These bishops then proposed their own guide for divorced and remarried Catholics to determine their worthiness for the sacraments, as guided by a pastor. There were three conditions the German bishops laid out for the possibility of communion: the individuals should be repentant for the failure of the first marriage; the second civil marriage has to “prove itself over time as stable”; and the “commitments assumed in the second marriage have to be accepted.” Under these conditions, the bishops argued, civilly remarried people could in good conscience receive the Eucharist without the need to live continently.

Shut it down: In 1994, The Congregation for the Doctrine of the Faith issued an indirect response to the German bishops in the “Letter Concerning Communion”, which said church teaching “cannot be modified for difficult situations.” While it never mentioned the letter from the German bishops, it was clearly written in response to it. The Congregation’s letter cited passages from Scripture, Familiaris Consortio, and the Catechism of the Catholic Church to support Church teaching, and addressed false notions of conscience that would allow individuals to determine for themselves whether or not their first marriage was valid.
4. 1994-2005: Literature published by various bishops and theologians still showed a tendency to stray from Pope John Paul II’s teaching in “Familiaris Consortio”, leading the Church to call for a Synod on the Eucharist in 2005, during which the issue was studied and addressed extensively.
Shut it down: Pope Benedict XVI issued a post-Synod apostolic exhortation called “Sacramentum Caritatis”, in which he confirmed Church doctrine and practice. He also called for a deeper theological understanding of the relationship between the sacrament of marriage and the sacrament of the Eucharist, and asked for better pastoral efforts in the area of marriage preparation for young people.
There are two important things to remember when considering this issue. The first is that the pain and separation felt by divorced and remarried Catholics is real, and the exhortation of the recent Popes to reach out to these people in the Church should be taken seriously by clergy and lay faithful alike. The second thing to remember is that while the pain of the divorced and remarried is a serious issue, it is not the only important and pressing issue in the Church at the moment, with thousands of Christians fleeing their homes or being slaughtered at the hands of Islamic extremists both in the Middle East and Africa.
Still, because the issue continues to arise, the Synod Fathers will address it at the Synod on the Family later this year, and Pope Francis will write an apostolic exhortation on the matter some time after that. Let us continue to pray for all in Church leadership, and that those in authority have the courage to trust that the Holy Spirit will shut it down, as he has always done when erroneous proposals threaten Church doctrine and unity.