Os Demônios Soltos com a Renúncia de Bento XVI

 

Fez 9 anos de renúncia de Bento XVI no último dia 11 de fevereiro. O site The American Catholic disse que Bento XVI não se importava nem se importa ainda com os demônios que estava liberando quando fez a renúncia e que Bento XVI é um homem "super fraco (fraco no sentido de ter pouca coragem) e egoísta que nunca deveria ter sido papa". Eu tendo a concordar com o site.

Na melhor das hipóteses, eu tendo a relacionar Bento XVI com cardeal Newman, um intelectual  muito focado no seu próprio umbigo e nos seus próprios escritos. Infelizmente, eu não sou muito fã de Santo Newman. Mas isso não quer dizer que Newman não seja santo. Os santos têm pecados e eles são os primeiros a reconhecer isso.

E eu sou muito mais fã de Newman do que de Bento XVI. Newman se direcionou para o lado da Verdade, enquanto Bento XVI renunciou à defesa da Verdade.

O site Sandro Magister mostrou em cores vivas o demônio liberado pela renúncia de Bento XVI. 

O exemplo é o cardeal de Luxemburgo Jean-Claude Hollerich, que Francisco escolheu para liderar o que ele chama de sinodalidade.

Magister disse que Hollerich é a voz de Francisco, aquilo que Francisco esconde, Hollerich fala abertamente.

O que Hollerich fala? 

Primeiro, tudo que ele fala não tem fundamento bíblico, é tudo opinião pessoal e com foco na ideia de a Igreja deve focar no futuro. Isso é, rasgue-se a Bíblia e o passado antes deles. Demônio condenado tanto nos escritos de Newman como nos escritos de Bento XVI.

Magister traz a opinião de Hollerich sobre celibato, aborto, homossexualidade, mulheres na Igreja, comunhão para divorciados, comunhão para quem não é católico, e missa tridentina.

Você pode imaginar o que ele pensa. É basicamente a opinião de Francisco. É o caminho que as igrejas protestantes já tomaram. Tudo liberado para a destruição da Igreja.

Magister sugere que Hollerich quer ser o próximo papa.

Vejam as respostas do Hollerich:

Well then, here is how Hollerich has spoken out on this and that point under discussion, in three of his recent interviews with “La Croix,” “Herder Korrespondenz,” and “Katholische Nachrichten-Agentur.”

MARRIED PRIESTS

“I was once a great supporter of celibacy for all priests, but now I hope there may be ‘viri probati.’ It is a deep desire. And yet it is a difficult journey for the Church, because it could be perceived as a rupture. After the Synod on the Amazon, it could be that one of the reasons the pope did not allow ‘viri probati’ was that they had been requested too strongly and the Synod had been reduced too much to this question. But I think we must go in this direction, otherwise soon we will not have any more priests. In the long term, I can also imagine the route of Orthodoxy, according to which only monks are bound to celibacy.”

WOMEN PRIESTS

“It seems to me that the first problem is not whether women should become priests or not, but first of all whether women have a true stake in the priesthood that belongs to all the baptized and confirmed people of God and whether in this way they could exercise the authority associated with it. Would this also mean a homily at Mass? I would say yes.”

WOMEN DEACONS

“I would have nothing against it. But the reforms must have a stable foundation. If the pope were now to suddenly allow ‘viri probati’ and deaconesses, there would be a great danger of schism. There is not only the situation in Germany, where perhaps only a small part would break away. In Africa or in countries like France, many bishops would probably not cooperate.”

GERMAN SYNOD

“I sometimes get the impression that the German bishops do not understand the pope. The pope is not liberal, he is radical. It is from the radicality of the Gospel that change comes. I share Thomas Halik’s stance. One cannot speak only of structural reforms, spirituality must also begin to grow again. If it is just a matter of reforms as the result of a confrontation, everything can quickly go back to the way it was. In this case everything depends on the greater influence of one group or another. And then there is no getting out of the vicious circle.”

SEXUALITY AND ABUSE

“We must change our way of considering sexuality. Until today we have had a rather repressed view of it. This is clearly not a matter of telling people they can do anything or of abolishing morality, but I believe we have to say that sexuality is a gift from God. We know this, but do we say it? I’m not sure. Some attribute the proliferation of abuse to the sexual revolution. I think exactly the opposite: in my view, the most horrible events took place before the seventies.”

HOMOSEXUALITY

“The Church’s positions on homosexual relationships as sinful are wrong. I believe that the sociological and scientific foundation of this doctrine is no longer correct. It is time for a fundamental revision of Church teaching, and the way in which Pope Francis has spoken of homosexuality could lead to a change in doctrine. Meanwhile, in our archdiocese, in Luxembourg, no one is fired for being homosexual, or divorced and remarried. I can’t toss them out, they would become unemployed, and how can such a thing be Christian? As for homosexual priests, there are many of these, and it would be good if they could talk about this with their bishop without his condemning them.”

INTERCOMMUNION

“In Tokyo I gave communion to each of those who came to Mass. I have never denied communion to anyone. I took it for granted that a Protestant, if he comes for communion, knows what Catholics mean by communion, at least as much as other Catholics who attend Mass do. But I would not concelebrate with an Evangelical pastor. In Tokyo I learned a great deal about Protestantism and came to appreciate it. But one time I was present at one of their Lord’s suppers and was horrified when the rest of the wine was thrown away, as well as the leftover bread. This was a severe shock for me, because as a Catholic I believe in the real presence.”

MASS IN LATIN

“I like the Latin Mass, I find the texts very beautiful, especially the first canon. When I celebrate Mass in the chapel at my home, I sometimes choose a Latin prayer. But in a parish I wouldn’t do that. I know that there the people don’t understand Latin and wouldn’t get anything out of it. In Antwerp I was asked to celebrate a Latin Mass with the current rite. This I will do, but I would not celebrate with the ancient rite. This does not mean that others cannot do so worthily. But I cannot. In our language and in our imagination, the past is behind us and the future ahead. In ancient Egypt, things were exactly the opposite. The past was seen as something that is in front of us, because we know it and see it, while the future was behind, because it is unknown. It seems to me the Catholic Church still has a touch of the Egyptian about it. But it doesn’t work anymore. God opens to the future. Some say that the Mass was much more beautiful before. But to what form are they referring? For the most part one imagines a certain past that becomes ‘stylized’ in a tradition. This is where Egyptian civilization ultimately failed. It no longer had the capacity to transform itself.”

ABORTION

“I know men and women, even on the left, who say they are convinced Christians, who fight against climate change, but in the European parliament they vote to make abortion a fundamental right and limit freedom of conscience for physicians. They tend to confine their religious preferences to the private sphere. But in such a case this is no longer a religion, but a personal conviction. Religion requires a public space where it can express itself. An example: I am absolutely against abortion. And as a Christian, I cannot have a different position. But I also understand that there is a concern for the dignity of women, and that what we upheld in the past in order to oppose the law on abortion can no longer get a hearing today. At this point, what other measure can we take to defend life? When a form of discourse is no longer followed, one must not go on doggedly but look for other ways.”