Cardeal Caffara: "Eles Começaram com Sexo sem Filhos, e Agora Querem Filhos sem Sexo"

A irmã Lúcia, vidente de Nossa Senhora de Fátima, escreveu uma carta para o Cardeal Carlo Caffara dizendo que a "batalha final de Satanás será contra o casamento e a família".

Hoje, leio o que o Cardeal Caffara pensa do pontificado do Papa Francisco em relação justamente ao que o Papa pensa e escreveu no documento Amoris Laetitita sobre casamento e família.

O Cardeal Caffara não gostou nada do que o Papa Francisco escreveu. Pede que o Papa rejeite as confusões e ambiguidades sobre o casamento e família, em especial sobre casamento gay, divórcio e adultério. 

É um entrevista ao site One Peter Five. Está realmente sensacional.

Para quem não sabe inglês, aqui vai a tradução de coisas que me marcaram na entrevista:

1) Caffara diz que, ao contrário do que disse o Papa, aqueles que querem que a Igreja siga o magistério sobre casamento não são ortodoxos fundamentalistas, são apenas aqueles que querem ideias claras da Igreja sobre casamento e não confusões e contradições.

2) Caffara diz que as leis civis do mundo moderno sobre casamento abandonaram biologia, em favor dos desejos humanos. E assim essas leis são irracionais.

3) Recomenda que os católicos não ouçam aqueles que trazem ensinamentos contrários ao magistério e à Bíblia, mesmo se esse forem bispos ou cardeais. Recomendou que os católicos sigam o catecismo sobre casamento (parágrafos 1601 a 1666).

4) Caffara ressaltou o que ensinou Papa Pio XII sobre casamento, crianças e mulheres. Além das palavras do Papa João Paulo II.

5) Caffara comparou o relativismo à metástase. O relativismo moral e religioso do mundo de hoje contamina tudo, destrói tudo.

5) Caffara condenou o cardeal Schonborn que disse que os ensinamentos da Igreja devem se sujeitar ao escreveu o Papa Francisco. Caffara lembrou que os ensinamentos dos papas sempre devem seguir o magistério. Sem falar que o documento do Papa Francisco não é infalível, não é ex-cathedra, pode ser inclusive condenado pelos cristãos.

6) Por diversas vezes, Caffara condenou o homossexualismo como irracional, desonesto e contrário à natureza humana e aos desígnios de Deus. E ressaltou que um católico não pode desejar que haja direitos à homossexualidade.

7) Ele disse que historicamente esse relativismo com relação ao casamento dentro da Igreja começou no Vaticano II que ressaltou muito o amor conjugal e relaxou sobre a relação intrínseca com a procriação. Assim, o mundo entende hoje o casamento separado da procriação. Dessa maneira, os progressistas começaram querendo sexo sem filhos, agora querem filhos sem sexo. Crianças que não sabe o que são.

8) No final ele cita Chesterton, patrono deste blog. E diz que para salvar o mundo do relativismo nós precisamos que as famílias sejam a fortaleza do cristianismo e tenhamos fé em Deus.


Vejam parte da entrevista abaixo, para ler toda clique aqui.

Cardinal Caffarra on Marriage, Family, Amoris Laetitia, & Confusion in the Church

Editor’s note: the following is an exclusive interview with Cardinal Carlo Caffara, conducted by OnePeterFive’s Dr. Maike Hickson. Cardinal Caffarra is Archbishop emeritus of Bologna and former member of the Pontifical Council for the Family. It was in a letter to Cardinal Caffarra that Sister Lucia of Fatima revealed that “the final battle between the Lord and the reign of Satan will be about marriage and the family.”

Maike Hickson (MH): You have spoken, in a recent interview, about the papal exhortation Amoris Laetitia, and you have said that especially Chapter 8 is unclear and has already caused confusion even among the bishops. If you had the chance to speak with Pope Francis about this matter, what would you tell him? What would your recommendation be as to what Pope Francis could and should now do, given that there is so much confusion?

Cardinal Caffarra (CC): In Amoris Laetitia [308] the Holy Father Francis writes: “I understand those who prefer a more rigorous pastoral care which leaves no room for confusion.” I infer from these words that His Holiness realizes that the teachings of the Exhortation could give rise to confusion in the Church. Personally, I wish – and that is how so many of my brothers in Christ (cardinals, bishops, and the lay faithful alike) also think – that the confusion should be removed, but not because I prefer a more rigorous pastoral care, but because, rather, I simply prefer a clearer and less ambiguous pastoral care. That said –  with all due respect, affection, and devotion that I feel the need to nourish toward the Holy Father –  I would tell him: “Your Holiness, please clarify these points. a) How much of what Your Holiness has said in footnote 351 of paragraph 305 is also applicable to the divorced and remarried couples who wish still anyway to continue to live as husband and wife; and thus how much of what was taught by Familiaris Consortio No. 84, byReconciliatio Poenitentia No. 34, by Sacramenttum unitatis No. 29, by the Catechism of the Catholic ChurchNo. 1650, and by the common theological doctrine, is to be considered now to be abrogated? b) The constant teaching of the Church – as it has also been recently reiterated in Veritatis splendor, No. 79 – is that there are negative moral norms which allow of no exceptions, because they prohibit acts which are intrinsically dishonorable and dishonest – such as, for example, adultery. Is this traditional teaching still believed to be true, even after Amoris Laetitia?” This is what I would say to the Holy Father.

If the Holy Father, in his supreme judgment, would have the intention to intervene publicly in order to remove this confusion, he has at his disposition many different means to do so.

MH: You are also a moral theologian. What is your advice to confused Catholics concerning the moral teaching of the Catholic Church on marriage and the family? What is an authoritatively, well-formed conscience when it comes to issues such as contraception, divorce and “remarriage,” as well as homosexuality?

CC: The condition in which marriage finds itself today in the West is simply tragic. Civil laws have changed the definition, because they have eradicated the biological dimension of the human person. They have separated the biology of generation from the genealogy of the person. But I shall speak about this later. To Catholic faithful who are confused about the Doctrine of the Faith concerning marriage, I simply say: “Read and meditate upon the Catechism of Catholic Church nn.1601-1666. And when you hear some talk about marriage – even if done by priests, bishops, cardinals – and you then verify that it is not in conformity with the Catechism, do not listen to them. They are the blind leading the blind.”

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MH: The German Jesuit, Father Klaus Mertes, just said in an interview with a German newspaper that the Catholic Church “should now help to establish a human right to homosexuality.” What should be the proper response of the Church to such a proposal? To include the fitting disciplinary sanction, as well as the moral doctrine.

CC: I honestly cannot understand how a Catholic theologian can think and write about a human right to homosexuality. In the precise sense, a (individual) right  is a morally legitimate and legally protected faculty to perform an action. The exercise of homosexuality is inherently irrational and hence dishonest. A Catholic theologian cannot – may not – think that the Church must strive to “establish a human right to homosexuality.”

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MH: Since Father Mertes has stressed in his interview the importance of separating procreation from the marriage act in order to make the way free for homosexuality – could you explain to us the traditional moral teaching of the Church about the ordered ends of marriage and the primacy of the procreation and education of children for Heaven? Why is procreation such an important purpose of marriage? Why could it not be that the mutual love and respect between the couple come first and should take precedence? Do you see practical consequences if one inverts the ends of marriage – namely, if one puts mutual love and respect above procreation of children for Heaven?

CC: I would prefer to give a synthetic answer to the three questions posed in these two [previous questions]. They in fact touch upon one big question which is of fundamental importance for the life of the Church and of civil society. The relationship between the aspects of conjugal love on the one side, and of the procreation and education of children on the other,  is a correlation, the philosophers would say. That is to say: it is a relationship of interdependence between two distinct realities. Conjugal love which is being sexually expressed when the two spouses become one flesh is the only place ethically worthy of giving life to a new human person. The capacity to give life to a new human person is inscribed in the exercise of conjugal sexuality, which is the spousal language of reciprocal self-giving between the spouses. In short: conjugality and the gift of life are inseparable.

What happened especially after the Council? Against the teaching of the Council itself, one then so much insisted on conjugal love, that one considered procreation merely to be the collateral consequence of the act of conjugal love. Blessed Paul VI corrected such a view in the encyclical Humanae Vitae  judging it to be contrary to right reason and to the faith of the Church. And St. John Paul II, in the last part of his beautifulCatechesis on Human Love showed the anthropological foundation of the teaching of his predecessor: namely, the act of contraception is objectively a lie saying it with the spousal language of the body. What are the consequences of the rejection of this teaching? The first and most serious consequence was the separation between sexuality and procreation. One started with “sex without babies,” and one arrived at “babies without sex”: the separation is complete. The biology of generation is separated from the genealogy of the person. This leads to “producing” children in the laboratory; and to the affirmation of the (supposed)right to a child. Nonsense. There is no right to a person, but only to things. At this point, there were all the premises to ennoble homosexual conduct, because one no longer sees its intimate irrationality, and all the serious and intrinsic dishonesty of the homosexual union. And so we have come to change the definition of marriage because we have uprooted it from the biology of the person. Really, Humanae Vitae has been a great prophecy!

MH: What is, in its essence, the purpose of marriage and the family?

CC: It is the legitimate union of one single man and one single woman in light of procreation and the education of children. If the two are baptized, this reality itself –  not another –  becomes a real symbol of the Christ-Church union. It gives them a status in the public life of the Church, with a ministry of their own: the transmission of the faith to their children.

MH: In the context of the current increase of moral confusion: to what extent does religious indifferentism (eg., the claim that one can be saved in whatever religion) lead to moral relativism? To be more specific, if one religion favors polygamy but is claimed to be salvific, is then not the conclusion that polygamy is not illicit, after all?

CC: Relativism is like a metastasis. If you agree to its principles, each human experience, be it personal or social, will be or will become corrupt. The teaching of Blessed J. H. Newman has here great actuality. Toward the end of his life, he said that the pathogen that corrupts the religious sense and moral conscience, is “the liberal principle,” as he calls it. That is to say, the belief that with regard to the worship we owe to God, it is irrelevant what we think of Him; the belief that all religions have the same value. Newman considers the liberal principle thus understood as being completely contrary to what he calls “the dogmatic principle,” which is the basis of the Christian proposition and affirmation. From religious relativism to moral relativism, there is only a short step. There is thereby no problem in the fact that one religion justifies polygamy, and another condemns it. In fact, there thus purportedly exists no absolute truth about what is good and what is bad.

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MH: What is your general recommendation, as a shepherd, to us laypeople, as to what we should do now in order to preserve the Catholic Faith whole and entire and in order to raise our children unto eternal life?

CC: Caffarra: I will tell you very frankly that I do not see any other place outside the family where the faith which you have to believe and to live can be sufficiently transmitted. Moreover, in Europe during the collapse of the Roman Empire and during the later barbarian invasions, what the Benedictine monasteries then did can likewise be done now by the the believing families, in today’s reign of a new spiritual-anthropological barbarism. And thank God that they [the faithful families] exist and still resist.

A little poem written by Chesterton brings me to this reflection; he wrote it at the beginning of the twentieth century: The Ballad of the White Horse. It is a great poetic meditation on an historical fact. It takes place in the year 878. The King of England, Alfred the Great, had just defeated the King of Denmark, Guthrum, who first had invaded England. And thus came a moment of peace and serenity. But during the night after the victory, King Alfred has a terrible vision [in Book VIII: 281-302]: he sees England invaded by another army, which is described, as follows: “… What though they come with scroll and pen [a strange army it is, indeed, which has no weapons, but pen and paper – Cardinal Caffarra], And grave as a shaven clerk, By this sign you shall know them, That they ruin and make dark; By all men bound to Nothing, …. Know ye the old barbarian, The barbarian come again.”

Believing families are the true fortresses. And the future is in the hands of God.

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Rezemos pelo Cardeal Carlo Caffara, nós precisamos muito dele.