Friday, March 6, 2015
Acta Patriarchalis Sedis Vol. 4 Released
PATRIARCHAL SEE 6 March 2015 (ORCNS) - The Patriarchal See of St. Stephen announced today the release of the fourth volume of Acta Patriarchalis Sedis (APS). Since it began publication in 2011, APS continues to be the Patriarchate's official gazette, recording acts spiritual and temporal, church leadership, pastoral writings, and honors and appointments. Volume 4 covers the calendar year 2014.
Audience with the president of Azerbaijan: importance of intercultural and interreligious dialogue to promote peace
Vatican City, 6 March 2015 (VIS) - This morning the President of the Republic of Azerbaijan Ilham Aliyev and his wife were received in Audience by the Holy Father Francis. The president subsequently met with Cardinal Secretary of State Pietro Parolin, accompanied by the under secretary for Relations with States, Msgr. Antoine Camilleri.
During the cordial discussions, satisfaction was expressed for the development of bilateral relations. In particular, attention was paid to themes regarding the life of the Catholic Community in the country and to a number of initiatives in the culture field, revealing the value in the contemporary world of intercultural and interreligious dialogue to promote peace.
Reference was then made to the current regional and international situation, emphasising the importance of negotiation in conflict resolution, and education for promoting the conditions for peaceful coexistence between populations and different religious groups.
During the cordial discussions, satisfaction was expressed for the development of bilateral relations. In particular, attention was paid to themes regarding the life of the Catholic Community in the country and to a number of initiatives in the culture field, revealing the value in the contemporary world of intercultural and interreligious dialogue to promote peace.
Reference was then made to the current regional and international situation, emphasising the importance of negotiation in conflict resolution, and education for promoting the conditions for peaceful coexistence between populations and different religious groups.
Per ulteriori informazioni consultare: www.visnews.org
Il servizio del VIS viene inviato soltanto agli indirizzi di posta elettronica che ne fanno richiesta.
Per cambiamenti di indirizzo, cancellazione dell'invio ed altri commenti cliccare qui.
Le notizie contenute nei servizi del Vatican Information Service possono essere riprodotte parzialmente o totalmente citando la fonte:
V.I. S. - Vatican Information Service - www.visnews.org
Copyright © VIS - Vatican Information Service - 00120 Città del Vaticano
Il servizio del VIS viene inviato soltanto agli indirizzi di posta elettronica che ne fanno richiesta.
Per cambiamenti di indirizzo, cancellazione dell'invio ed altri commenti cliccare qui.
Le notizie contenute nei servizi del Vatican Information Service possono essere riprodotte parzialmente o totalmente citando la fonte:
V.I. S. - Vatican Information Service - www.visnews.org
Copyright © VIS - Vatican Information Service - 00120 Città del Vaticano
Thursday, March 5, 2015
To the Academy for Life: abandonment is the worst affliction for the elderly
Vatican City, 5 March 2015 (VIS) - “Palliative care expresses the typically human attitude of caring for each other, especially for those who suffer. It is the demonstration that the human person always remains precious, even when elderly or afflicted by illness. Indeed, the person is in any circumstance valuable to himself and to others, and loved by God. Therefore, when life becomes very fragile and the end of earthly life comes close, we feel the responsibility to look after and accompany the person in the best way possible”, said the Pope this morning, as he received in audience the members of the Pontifical Academy for Life, on the occasion of their general assembly on the theme “Assisting the elderly and palliative care”.
“The biblical commandment to honour our parents reminds us in a broader sense of our duty to honour all elderly people. God links a dual promise to this commandment: 'so that your life will be long on the fertile land that the Lord your God is giving you'. Obedience to this commandment ensures not only the gift of the land, but above all the possibility of making use of it. … The precept reveals to us the fundamental pedagogic relationship between parents and children, between the elderly and the young, with reference to the stewardship and transmission of religious teaching and wisdom to future generations. Honour this teaching, and those who transmit it are a source of life and blessing. On the contrary, the Bible severely admonishes those who neglect or mistreat their parents”.
“The Word of God is always living and we can see clearly how the commandment proves to be relevant to contemporary society, in which the logic of utility often takes precedence over that of solidarity and gratuitousness, even within families”, he continued. “'To honour' may be translated as the duty to have extreme respect and take care of those who, on account of their physical or social condition, could be left – or made – to die. Medicine has a special role within society as testimony to the honour due to an elderly person and to every human being. Evidence and efficiency cannot be the only criteria governing the work of doctors, and nor can the rules of healthcare systems and economic profit. A State cannot expect to profit from medicine”.
The Bishop of Rome remarked that the Assembly of the Academy for Life has studied new sectors for the application of palliative care which until now have been of valuable assistance to cancer patients. However, it may now be applied to a wide range of illnesses, often linked to old age and characterised by chronic and progressive degeneration. “The elderly need, first and foremost, the care of their families – whose affection cannot be substituted even by the most efficient structures or by the most competent and charitable healthcare workers”, he emphasised. Palliative care is “an important help for the elderly who, for reasons of seniority, receive less attention in terms of curative medicine and are often neglected. Abandonment is the most serious 'malady' to afflict the elderly, and also the greatest injustice they can suffer; those who have helped us to grow should not be abandoned when they need our help, our love, our tenderness”.
Francis concluded his address by encouraging healthcare professionals and medical students to specialise in this type of care, “which does not have less value on account of the fact that it is not 'lifesaving'. Palliative care involves something equally important: it accentuates the value of the person. Therefore, I urge all those who, in various ways, work in this sector to carry out their task in the spirit of service and recalling that all medical knowledge is truly science, in its most noble sense, only if it may assist the good of mankind, which can never be achieved by opposing life and dignity”.
“The biblical commandment to honour our parents reminds us in a broader sense of our duty to honour all elderly people. God links a dual promise to this commandment: 'so that your life will be long on the fertile land that the Lord your God is giving you'. Obedience to this commandment ensures not only the gift of the land, but above all the possibility of making use of it. … The precept reveals to us the fundamental pedagogic relationship between parents and children, between the elderly and the young, with reference to the stewardship and transmission of religious teaching and wisdom to future generations. Honour this teaching, and those who transmit it are a source of life and blessing. On the contrary, the Bible severely admonishes those who neglect or mistreat their parents”.
“The Word of God is always living and we can see clearly how the commandment proves to be relevant to contemporary society, in which the logic of utility often takes precedence over that of solidarity and gratuitousness, even within families”, he continued. “'To honour' may be translated as the duty to have extreme respect and take care of those who, on account of their physical or social condition, could be left – or made – to die. Medicine has a special role within society as testimony to the honour due to an elderly person and to every human being. Evidence and efficiency cannot be the only criteria governing the work of doctors, and nor can the rules of healthcare systems and economic profit. A State cannot expect to profit from medicine”.
The Bishop of Rome remarked that the Assembly of the Academy for Life has studied new sectors for the application of palliative care which until now have been of valuable assistance to cancer patients. However, it may now be applied to a wide range of illnesses, often linked to old age and characterised by chronic and progressive degeneration. “The elderly need, first and foremost, the care of their families – whose affection cannot be substituted even by the most efficient structures or by the most competent and charitable healthcare workers”, he emphasised. Palliative care is “an important help for the elderly who, for reasons of seniority, receive less attention in terms of curative medicine and are often neglected. Abandonment is the most serious 'malady' to afflict the elderly, and also the greatest injustice they can suffer; those who have helped us to grow should not be abandoned when they need our help, our love, our tenderness”.
Francis concluded his address by encouraging healthcare professionals and medical students to specialise in this type of care, “which does not have less value on account of the fact that it is not 'lifesaving'. Palliative care involves something equally important: it accentuates the value of the person. Therefore, I urge all those who, in various ways, work in this sector to carry out their task in the spirit of service and recalling that all medical knowledge is truly science, in its most noble sense, only if it may assist the good of mankind, which can never be achieved by opposing life and dignity”.
Per ulteriori informazioni consultare: www.visnews.org
Il servizio del VIS viene inviato soltanto agli indirizzi di posta elettronica che ne fanno richiesta.
Per cambiamenti di indirizzo, cancellazione dell'invio ed altri commenti cliccare qui.
Le notizie contenute nei servizi del Vatican Information Service possono essere riprodotte parzialmente o totalmente citando la fonte:
V.I. S. - Vatican Information Service - www.visnews.org
Copyright © VIS - Vatican Information Service - 00120 Città del Vaticano
Il servizio del VIS viene inviato soltanto agli indirizzi di posta elettronica che ne fanno richiesta.
Per cambiamenti di indirizzo, cancellazione dell'invio ed altri commenti cliccare qui.
Le notizie contenute nei servizi del Vatican Information Service possono essere riprodotte parzialmente o totalmente citando la fonte:
V.I. S. - Vatican Information Service - www.visnews.org
Copyright © VIS - Vatican Information Service - 00120 Città del Vaticano
Saturday, January 3, 2015
What does it take to become a true Catholic cleric?
PATRIARCHAL SEE 3 December 2014 (ORCNS) - There are many Old Catholic and even Old Roman Catholic jurisdictions today that seem to ordain anyone at the drop of a hat (or the drop of a coin). Formation in some places has all but gone, leaving some wondering "How do these people get ordained?"
Church-shopping has become equally prevalent among potential clergymen as it has among the laity. If Church A requires 4 years of training and Church B requires 6 years, then Church C starts looking might attractive, for it only requires 2 weeks! This, dear readers, isn't Catholic. It is nothing more than instant gratification.
What, then, does it take to become a true Catholic cleric? Let's answer that by explaining what the Anglican Rite Roman Catholic Church requires. So what all is involved in becoming a cleric in this traditional Old Roman Catholic Patriarchate? Let's find out!
What it takes to become a true Catholic cleric can be summed up in three words... Formation, Formation, Formation! Now let's look at what that means in a bit more detail.
First it is essential for the candidate to be strong in the true Catholic Faith. He (and only men can validly receive Catholic Holy Orders) must embrace all that is meant by the Nicene and Athanasian Creeds. It must be at the core of his identity. It must bring the man to his knees. It is from this perspective that discernment of a clerical vocation can begin.
Once a vocation is initially discerned (and that is an ongoing process throughout formation), formal application must be made to the Patriarchate. This requires a 7-page application, plus a large amount of supporting documentation. All candidates must be recommended by a Catholic priest who knows them personally and pass a thorough background investigation performed (at the candidate's expense) by Oxford Document Management (a firm with a long legacy of service to Roman Catholic, Anglican, and other churches). They must also pass a psychological examination performed by a licensed psychiatrist or clinical psychologist. Also with the application must be submitted a series of signed oaths. Before an officer of a civil court (usually a Notary), the candidate must sign an statement of intent and truthfulness and an oath of voluntary permanent submission to the laws of the Patriarchate. The Candidate must also sign the Oath against Modernism of Pope Pius X and the Clerical Oath.
Once this is completed, then the candidate must participate in an in-person interview. If the candidate is subsequently admitted as a postulant, he must then make formal petition and take the clerical oath kneeling before the throne of his Bishop with his hands placed on the Book of Gospels. At this point he is admitted as a Minor Seminarian at the Patriarchate's official seminary, Pontifical Georgian College. The Minor Seminary program is approximately 2 years long. It may be done during the junior and senior year of the candidate's regular bachelor's program at another university or else after graduation if he already possesses a baccalaureate degree. Typically new seminarians are presented wearing lay attire to their Bishop, who blesses their clerical cassock and invests them with it.
During Minor Seminary, the postulants typically are eligible to become clerics through the conferral of First Tonsure after their first year, and then to be ordained as Porters 6 months to a year later. Each level of ordination requires a formal petition and oath to be taken upon the Book of Gospels, kneeling in front of the throne of the candidate's Bishop. After Minor Seminary, the successful student receives the degree of Diplomate of Sacred Theology and enters Major Seminary.
The Major Seminary program is approximately 4 years long. Training includes theology, Latin, canon law, pastoral work, homiletics, pastoral counseling, history, liturgy, and more. After the first year, successful seminarians are usually ordained to the next two Minor Orders, Lector and Exorcist. Six months later they enter the Sub-Diaconate. Before being ordained to the Sub-Diaconate, the cleric must also take a practical examination in which he demonstrates proficiency, devotion, and competence in the liturgical duties of a Sub-Deacon. Once ordained as Sub-Deacons, the laws of the Patriarchate forbid marriage if the cleric is not already married.
After three years of Major Seminary (5 years of study including Minor Seminary), the Sub-Deacons are eligible to be considered for admission to the Major Holy Order of Deacon. This requires another practical examination in the liturgical duties of a Deacon, a written liturgical exam, a written General Ordination Exam, and an interview. These Deacons are often called "transitional" Deacons because they are planning to become Priests.
In the final year of Major Seminary, the Deacons intensify their studies directly for a ministry as a Priest. Upon successful completion, they receive the degree of Licentiate of Sacred Theology. Then they are eligible to make a formal petition for admission and ordination to the priesthood. Deacon-Candidates for the priesthood are also required to pass both a written and a practical liturgical examination on all sacramental duties of priests, a written General Ordination Examination, and an oral exam before a Board of Examining Chaplains. The final decision of ordination is made by the Deacon's Bishop. The successful Deacon is then ordained to the priesthood. In the ancient rites of ordination, the new priest prostrates before the altar and receives the laying on of hands. His palms are anointed for the sacred work he is to perform, and the Sacred Vessels of the Holy Mass are presented.
Becoming a cleric at any level, especially a priest, is not easy. It is not and cannot be an overnight endeavor. He who seeks Holy Orders through the path of least resistance does himself a great disservice and harms those whom he otherwise could help. Men with a true vocation seek constantly to make themselves better and to study, that their knowledge may benefit the salvation of others. Seminary is not the end. Priests are required by canon law to continue studying in their vocation on their own.
So there you have it. This is what it takes to become a true priest through the Patriarchate of St. Stephen. It is not an easy path. Many are called - few are chosen.
Church-shopping has become equally prevalent among potential clergymen as it has among the laity. If Church A requires 4 years of training and Church B requires 6 years, then Church C starts looking might attractive, for it only requires 2 weeks! This, dear readers, isn't Catholic. It is nothing more than instant gratification.
What, then, does it take to become a true Catholic cleric? Let's answer that by explaining what the Anglican Rite Roman Catholic Church requires. So what all is involved in becoming a cleric in this traditional Old Roman Catholic Patriarchate? Let's find out!
What it takes to become a true Catholic cleric can be summed up in three words... Formation, Formation, Formation! Now let's look at what that means in a bit more detail.
First it is essential for the candidate to be strong in the true Catholic Faith. He (and only men can validly receive Catholic Holy Orders) must embrace all that is meant by the Nicene and Athanasian Creeds. It must be at the core of his identity. It must bring the man to his knees. It is from this perspective that discernment of a clerical vocation can begin.
Once a vocation is initially discerned (and that is an ongoing process throughout formation), formal application must be made to the Patriarchate. This requires a 7-page application, plus a large amount of supporting documentation. All candidates must be recommended by a Catholic priest who knows them personally and pass a thorough background investigation performed (at the candidate's expense) by Oxford Document Management (a firm with a long legacy of service to Roman Catholic, Anglican, and other churches). They must also pass a psychological examination performed by a licensed psychiatrist or clinical psychologist. Also with the application must be submitted a series of signed oaths. Before an officer of a civil court (usually a Notary), the candidate must sign an statement of intent and truthfulness and an oath of voluntary permanent submission to the laws of the Patriarchate. The Candidate must also sign the Oath against Modernism of Pope Pius X and the Clerical Oath.
Once this is completed, then the candidate must participate in an in-person interview. If the candidate is subsequently admitted as a postulant, he must then make formal petition and take the clerical oath kneeling before the throne of his Bishop with his hands placed on the Book of Gospels. At this point he is admitted as a Minor Seminarian at the Patriarchate's official seminary, Pontifical Georgian College. The Minor Seminary program is approximately 2 years long. It may be done during the junior and senior year of the candidate's regular bachelor's program at another university or else after graduation if he already possesses a baccalaureate degree. Typically new seminarians are presented wearing lay attire to their Bishop, who blesses their clerical cassock and invests them with it.
During Minor Seminary, the postulants typically are eligible to become clerics through the conferral of First Tonsure after their first year, and then to be ordained as Porters 6 months to a year later. Each level of ordination requires a formal petition and oath to be taken upon the Book of Gospels, kneeling in front of the throne of the candidate's Bishop. After Minor Seminary, the successful student receives the degree of Diplomate of Sacred Theology and enters Major Seminary.
After three years of Major Seminary (5 years of study including Minor Seminary), the Sub-Deacons are eligible to be considered for admission to the Major Holy Order of Deacon. This requires another practical examination in the liturgical duties of a Deacon, a written liturgical exam, a written General Ordination Exam, and an interview. These Deacons are often called "transitional" Deacons because they are planning to become Priests.
 |
| The Sacred Vessels are presented to a new priest at his ordination. |
Becoming a cleric at any level, especially a priest, is not easy. It is not and cannot be an overnight endeavor. He who seeks Holy Orders through the path of least resistance does himself a great disservice and harms those whom he otherwise could help. Men with a true vocation seek constantly to make themselves better and to study, that their knowledge may benefit the salvation of others. Seminary is not the end. Priests are required by canon law to continue studying in their vocation on their own.
Friday, November 21, 2014
Francis: a strong and widespread desire to walk together
Vatican City, 21 November 2014 (VIS) – “This anniversary invites us to give thanks to God for the many fruits harvested in this last half-century. In particular, there has occurred what the Council recommended: the appreciation of how much there is that is good and true in the life of Christians in every community”. Thus Pope Francis greeted the participants in the plenary assembly of the Pontifical Council for Promoting Christian Unity, the theme of which is “The aim of ecumenism: principles, opportunities and challenges, fifty years after Unitatis Redintegratio”.
The Pontiff remarked that fifty years ago on 21 November, the dogmatic Constitution on the Church, Lumen Gentium, and the Decree on the Oriental Catholic Churches, Orientalium Ecclesiarum, were also published alongside Unitatis Redintegratio. These three profoundly connected texts offer the ecclesiological vision of Vatican Council II.
“Firstly, we can rejoice in the fact that the teaching of the Council has been widely received”, affirmed Francis. “In these years, on the basis of theological reasons rooted in the Scripture and in the tradition of the Church, the attitude of us as Catholics has changed in relation to Christians of other Churches and ecclesial communities. Hostility and indifference, which had dug trenches that it seemed impossible to fill and had inflicted deep wounds, now belong to the past, and a healing process has begun that enables us to accept others as brothers or sisters, in the profound unity born of Baptism”.
This change in mentality has made it possible to “deepen our contact with many Churches and ecclesial Communities, and to develop new forms of collaboration. In this respect, the ecumenical traditions of the Sacred Scripture have been very important. Christians of different Churches and ecclesial Communities work together in the service of suffering and needy humanity, for the defence of human life and its inalienable dignity, for the protection of creation and against the injustice that afflict many people and populations”.
He continued, “while we give thanks, we must acknowledge that Christians remain divided, and that divergence in relation to new anthropological and ethical themes complicates our path towards unity. However, we cannot give in to discouragement and resignation, but must continue to trust in God who plants seeds of love and unity in the hearts of Christians, so they can face today's ecumenical challenges with renewed zeal; to cultivate spiritual ecumenism, to recognise the value of ecumenism of blood, and to walk the path of the Gospel together”.
Spiritual ecumenism culminates in the Week of Prayer for Christian unity, “a worldwide network of moments of prayer that, from parochial to international level, infuse the body of the Church with the oxygen of genuine ecumenical spirit; a network of gestures, that unite us in working together charitably; and it is also the sharing of prayer, thoughts and other texts that circulate on the web and may contribute to increasing mutual knowledge, respect and esteem”.
With regard to ecumenism of blood, Unitatis Redintegratio invites us to recognise, “in the brothers and sisters of other Churches and Christian Communities, the capacity, given by God, to bear witness to Christ unto the sacrifice of their lives. These testimonies have not been lacking in these fifty years, and continue to this day. ... Those who persecute Christ in his faithful do not differentiate in terms of confession: they persecute them simply because they are Christians”.
The Pope went on to remark that, in recent months, encountering many non-Catholic Christians, and reading their letters, he has noted the existence of a “widespread and strong desire to walk together, to pray, to know and love the Lord, to collaborate in service and in solidarity with the weak and suffering. I am convinced of this: on a common path, with the guidance of the Holy Spirit and learning from each other, we can grow in the communion that already unites us”.
“Fifty years on from Unitatis Redintegratio, the quest for full Christian unity remains a priority for the Catholic Church, and it is therefore one of my main daily concerns. Unity is, first and foremost, a gift from God and it is the work of the Holy Spirit, but we are all called to collaborate, always and in every circumstance”.
The Pontiff remarked that fifty years ago on 21 November, the dogmatic Constitution on the Church, Lumen Gentium, and the Decree on the Oriental Catholic Churches, Orientalium Ecclesiarum, were also published alongside Unitatis Redintegratio. These three profoundly connected texts offer the ecclesiological vision of Vatican Council II.
“Firstly, we can rejoice in the fact that the teaching of the Council has been widely received”, affirmed Francis. “In these years, on the basis of theological reasons rooted in the Scripture and in the tradition of the Church, the attitude of us as Catholics has changed in relation to Christians of other Churches and ecclesial communities. Hostility and indifference, which had dug trenches that it seemed impossible to fill and had inflicted deep wounds, now belong to the past, and a healing process has begun that enables us to accept others as brothers or sisters, in the profound unity born of Baptism”.
This change in mentality has made it possible to “deepen our contact with many Churches and ecclesial Communities, and to develop new forms of collaboration. In this respect, the ecumenical traditions of the Sacred Scripture have been very important. Christians of different Churches and ecclesial Communities work together in the service of suffering and needy humanity, for the defence of human life and its inalienable dignity, for the protection of creation and against the injustice that afflict many people and populations”.
He continued, “while we give thanks, we must acknowledge that Christians remain divided, and that divergence in relation to new anthropological and ethical themes complicates our path towards unity. However, we cannot give in to discouragement and resignation, but must continue to trust in God who plants seeds of love and unity in the hearts of Christians, so they can face today's ecumenical challenges with renewed zeal; to cultivate spiritual ecumenism, to recognise the value of ecumenism of blood, and to walk the path of the Gospel together”.
Spiritual ecumenism culminates in the Week of Prayer for Christian unity, “a worldwide network of moments of prayer that, from parochial to international level, infuse the body of the Church with the oxygen of genuine ecumenical spirit; a network of gestures, that unite us in working together charitably; and it is also the sharing of prayer, thoughts and other texts that circulate on the web and may contribute to increasing mutual knowledge, respect and esteem”.
With regard to ecumenism of blood, Unitatis Redintegratio invites us to recognise, “in the brothers and sisters of other Churches and Christian Communities, the capacity, given by God, to bear witness to Christ unto the sacrifice of their lives. These testimonies have not been lacking in these fifty years, and continue to this day. ... Those who persecute Christ in his faithful do not differentiate in terms of confession: they persecute them simply because they are Christians”.
The Pope went on to remark that, in recent months, encountering many non-Catholic Christians, and reading their letters, he has noted the existence of a “widespread and strong desire to walk together, to pray, to know and love the Lord, to collaborate in service and in solidarity with the weak and suffering. I am convinced of this: on a common path, with the guidance of the Holy Spirit and learning from each other, we can grow in the communion that already unites us”.
“Fifty years on from Unitatis Redintegratio, the quest for full Christian unity remains a priority for the Catholic Church, and it is therefore one of my main daily concerns. Unity is, first and foremost, a gift from God and it is the work of the Holy Spirit, but we are all called to collaborate, always and in every circumstance”.
- Per ulteriori informazioni consultare: www.visnews.org
Il servizio del VIS viene inviato soltanto agli indirizzi di posta elettronica che ne fanno richiesta.
Per cambiamenti di indirizzo, cancellazione dell'invio ed altri commenti cliccare qui.
Le notizie contenute nei servizi del Vatican Information Service possono essere riprodotte parzialmente o totalmente citando la fonte:
V.I. S. - Vatican Information Service - www.visnews.org
Copyright © VIS - Vatican Information Service - 00120 Città del Vaticano
Tuesday, October 14, 2014
Il Patriarca di S. Stefano esprime grave preoccupazione per Sinodo Vaticano - sollecita la preghiera e la determinazione
SEDE PATRIARCALE 13 ottobre 2014 (ORCNS) - Mons. Rutherford, Cardinale Patriarca di S. Stefano (Vetero Romano Cattolica tradizionale) ha espresso grave preoccupazione oggi sopra i rapporti dal Sinodo Vaticano della famiglia. Primario fra le sue preoccupazioni erano le significative modifiche dottrinali apparentemente in corso. "Dopo di decenni di sofferenza gli abusi seguendo il Concilio Vaticano II, che cosa sta succedendo in questo Sinodo non dovrebbe arrivare come nessuna sorpresa," ha affermato il cardinale. Ha continuato, "rendendo significativi o anche piccoli cambiamenti dottrinali, modifiche all'essenza della fede vera ed eterna, con il pretesto della cura pastorale non è né pastoralmente né dottrinalmente valido. È nostro dovere di presentare la fede eterna, nella sua purezza e nella sua semplicità. Non possiamo annacquamento o 'modificare la ricetta' semplicemente per placare il mondo." Anche se amministrativamente la Comunione Romana presente non è associata colla Chiesa Romano Cattolica di Rito Anglicano (Patriarcato di S. Stefano Vetero Romano Cattolico tradizionale), il Patriarca ha osservato anche che le azioni del Vicario di Cristo e di quei vescovi che partecipano a questo evento storico sono importanti per tutti i cattolici in tutto il mondo.Molti hanno dichiarato la loro intenzione di lasciare la Chiesa Cattolica Romana sopra le decisioni essere raggiunge a questo Sinodo. C'è molta rabbia e confusione, e molti cattolici fideli semplicemente sono stufi di vescovi non adempiono fedelmente i loro doveri apostolici. Di questo argomento, il Monsignor Rutherford osservò: "Esortiamo tutti a rimanere fedele a Roma eterna ed al Magistero eterno della Chiesa Una, Sancta, Cattolica, Apostolica, e Romana. Come le pareti della Chiesa crollano intorno a noi, ricordiamo tutti ancora una volta le parole di San Athanasius, che coloro che tengono le tradizioni della Chiesa cattolica, anchese ridotto a un pugno, sono la vera Chiesa cattolica. Non è facile, eppure andiamo avanti in piena fede e conoscenza che siamo parte della vera Chiesa cattolica. Nel patriarcato che ci è stato dato a pastore, definiamo noi stessi non dello che siamo contro, ma dello che siamo a favore. Quando prendiamo la vita nuova in Cristo come cattolici, siamo ri-nati come combattenti. Questa è una lotta seria. Vi invitiamo a preghiere e determinazione da tutti i fedeli, entrambi dentro e fuori la nostra giurisdizione particolare. Pregare per il Santo Padre Francesco, pregare per coloro, come il cardinale Burke, si sforzano all'interno del Sinodo a conservare la fede, e pregare per quei vescovi chi si sono date al modernismo che si convertirano".
Monday, October 13, 2014
Patriarch of St. Stephen expresses grave concern over Vatican Synod - Urges Prayer and Determination
Many have stated their intent to leave the Roman Catholic Church over the decisions being reached at this synod. There is much anger and confusion, and many faithful Catholics are simply fed up with bishops not faithfully discharging their Apostolic duties. On this matter the Msgr. Rutherford remarked, "We urge everyone to remain faithful to eternal Rome and the eternal Magisterium of the One, Holy, Catholic, Apostolic, and Roman Church. As the walls of the Church crumble around us, let us remind everyone once again of the words of St. Athanasius, that those who keep the traditions of the Catholic Church, even if reduced to a handful, are the true Catholic Church. It is not easy, yet we go forward in full faith and knowledge that we are part of the true Catholic Church. In the patriarchate that has been given to us to shepherd, we define ourselves not by what we are against, but by what we are for. When we take new life in Christ as Catholics, we are re-born as fighters. This is a serious fight. We urge prayers and determination from all the faithful, both in and out of our jurisdiction. Pray for the Holy Father Francis, pray for those, such as Cardinal Burke, who are striving from within the Synod to maintain the faith, and pray for those Bishops who have given themselves over to modernism that they will convert."
Subscribe to:
Posts (Atom)