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Iusiurandum contra errores modernismi

Iusiurandum contra errores modernismi (1)
[Ex Motu proprio «Sacrorum antistitum», 1. Sept. 1910.]
S. PIUS PAPA X

Ego . . . firmiter amplector ac recipio omnia et singula, quae ab inerranti Ecclesiae magisterio definita, adserta ac declarata sunt, praesertim ea doctrinae capita, quae huius temporis erroribus directo adversantur.

Ac primum quidem: Deum, rerum omnium principium et finem, naturali rationis lumine per ea quae facta sunt(2), hoc est, per visibilia creationis opera, tamquam causam per effectus, certo cognosci, adeoque demonstrari etiam posse, profiteor.

Secundo: externa revelationis argumenta, hoc est facta divina, in primisque miracula et prophetias admitto et agnosco tanquam signa
certissima divinitus ortae christianae religionis, eademque teneo aetatum omnium atque hominum, etiam huius temporis, intelligentiae esse maxime accommodata.

Tertio: firma pariter fide credo Ecclesiam, verbi revelati custodem et magistram, per ipsum verum atque historicum Christum, cum apud nos degeret, proxime ac directo institutam eandemque super PETRUM, apostolicae hierarchiae principem, eiusque in aevum successores aedificatam.

Quarto: fidei doctrinam ab Apostolis per orthodoxos Patres eodem sensu eademque semper sententia ad nos usque transmissam, sincere recipio; ideoque prorsus reicio haereticum commentum evolutionis dogmatum, ab uno in alium sensum transeuntium, diversum ab eo, quem prius habuit Ecclesia; pariterque damno errorem omnem, quo, divino deposito, Christi Sponsae tradito ab eaque fideliter custodiendo, sufficitur philosophicum inventum, vel creatio humanae conscientiae, hominum conatu sensim efformatae et in posterum indefinito progressu perficiendae.

Quinto: certissime teneo ac sincere profiteor, fidem non esse caecum sensum religionis e latebris subconscientiae erumpentem, sub pressione cordis et inflexionis (3) voluntatis moraliter informatae, sed verum assensum intellectus veritati extrinsecus acceptae ex auditu, quo nempe, quae a Deo personali, creatore ac Domino nostro dicta, testata et revelata sunt, vera esse credimus, propter Dei auctoritatem summe veracis.

Me etiam, qua par est, reverentia subicio totoque animo adhaereo damnationibus, declarationibus, praescriptis omnibus, quae in Encyclicis litteris «Pascendi» et in Decreto «Lamentabili» continentur, praesertim circa eam quam historiam dog­matum vocant.

Idem reprobo errorem affirmantium, propositam ab Ecclesia fidem posse historiae repugnare, et catholica dogmata, quo sensu nunc intelliguntur, cum verioribus christianae religionis originibus componi non posse.

Damno quoque ac reicio eorum sententiam, qui dicunt christianum hominem eruditiorem induere personam duplicem, aliam credentis, aliam historici, quasi liceret historico ea retinere, quae credentis fidei contradicant, aut praemissas adstruere, ex quibus consequatur, dogmata esse aut falsa aut dubia, modo haec directo non denegentur.

Re­probo pariter eam Scripturae sanctae diiudicandae atque interpretandae rationem, quae, Ecclesiae traditione, analogia fidei et Apostolicae Sedis normis posthabitis, rationalistarum commentis inhaeret, et criticen textus velut unicam supremamque regulam haud minus licenter quam temere amplectitur.


Sen­tentiam praeterea illorum reicio, qui tenent, doctori disciplinae historicae theologicae tradendae aut iis de rebus scribenti seponendam prius esse opinionem ante conceptam sive de supernaturali origine catholicae traditionis, sive de promissa divinitus ope ad perennem conservationem uniuscuiusque revelati veri; deinde scripta Patrum singulorum interpretanda solis scientiae principiis, sacra qualibet auctoritate seclusa, eaque iudicii libertate, qua profana quaevis monumenta solent investigari.

In universum denique me alienissimum ab errore profiteor, quo modernistae tenent in sacra traditione nihil inesse divini, aut, quod longe deterius, pantheistico sensu illud admittunt, ita ut nihil iam restet nisi nudum factum et simplex, communibus historiae factis aequandum: hominum nempe sua industria, solertia, ingenio scholam a Christo eiusque Apostolis inchoatam per subsequentes aetates continuantium.

Proinde fidem Patrum firmissime retineo et ad extremum vitae spiritum retinebo, de charismate veritatis certo, quod est, fuit eritque semper in episcopatus ab Apostolis successione(4); non ut id teneatur, quod melius et aptius videri possit secundum suam cuiusque aetatis culturam, sed ut nunquam aliter credatur, nunquam aliter intelligatur absoluta et immutabilis veritas ab initio per Apostolos praedicata (5).

Haec omnia spondeo me fideliter, integre sincereque servaturum et inviolabiliter custoditurum, nusquam ab iis sive in docendo sive
quomodolibet verbis scriptisque deflectendo. Sic spondeo, sic iuro, sic me Deus adiuvet et haec sancta Dei Evangelia.

Notae:
(1) Acta Apostolicae Sedis, 2 (1910), 669 sqq.

(2) Cf. Rom 1, 20.

(3) Forte legendum: inflexione.

(4) S. Irenaeus, Adversus haereses, 4, c. 26, 2 [MG 7, 1053 C].

(5) Tertullianus, De praescriptione haereticorum, c. 28 [ML 2, 40].
Барокко будет еще прибегать к толстощеким ангелочкам, но это искусство, во всяком движении и выражении, иногда патетическом, является триумфальным возгласом Искупления, песнью победы католицизма над пессимизмом холодного и лишенного надежды протестантизма.

Franciscans

Докатились, что называется... чтобы сказал Св Франциск, если бы узрел вот такое вот поведение своих братьев по Ордену сегодня?

Особенно, если учесть, что он запрещал танцы даже членам Третьего Ордена... прихожу к выводу, что настоящих францисканцев в наше время уже не осталось. Все те Ордена, которые есть в РКЦ и в нашей собственной церкви - выдумка тех, что, по всей видимости, с трудом представляют себе, что такое монах-францисканец, живущий в соответствии с Правилом Св Франциска... уверен, что Блаженный Иоанн Дунс Скот вряд ли бы одобрил такое поведение...

The Assumption of Our Lady

Declaramus et definimus divinitus revelatum dogma esse : Immaculatam Deiparam semper Virginem Mariam, expleto terrestris vitae cursu, fuisse corpore et anima ad caelestem gloriam assumptam.
Venerabilis Pius Papa XII

1 ноября 2011 года - 61-ая годовщина провозглашения догмата о телесном вознесении Пренепорочной Девы Марии Папой досточтимым Пием XII.

Catechism of the Council of Trent on Hell

ARTICLE V : ‘HE DESCENDED INTO HELL, THE THIRD DAY HE ROSE AGAIN FROM THE DEAD’
[...]

Hell
 
As the pastor, by explaining the meaning of the word hell in this place may throw considerable light on the exposition of this Article, it is to be observed that by the word hell is not here meant the sepulchre, as some have not less impiously than ignorantly imagined; for in the preceding Article we learned that Christ the Lord was buried, and there was no reason why the Apostles, in delivering an Article of faith, should repeat the same thing in other and more obscure terms.
 
Hell, then, here signifies those secret abodes in which are detained the souls that have not obtained the happiness of heaven. In this sense the word is frequently used in Scripture. Thus the Apostle says: At the name of Jesus every knee shall bow, of those that are in heaven, on earth, and in hell; and in the Acts of the Apostles St. Peter says that Christ the Lord is again risen, having loosed the sorrows of hell.
 
Different Abodes Called Hell
 
These abodes are not all of the same nature, for among them is that most loathsome and dark prison in which the souls of the damned are tormented with the unclean spirits in eternal and inextinguishable fire. This place is called gehenna, the pit, and is hell strictly so-called.
 
Among them is also the fire of purgatory, in which the souls of just men are cleansed by a temporary punishment, in order to be admitted into their eternal country, into which nothing defiled entereth. The truth of this doctrine, founded, as holy Councils declare,' on Scripture, and confirmed by Apostolic tradition, demands exposition from the pastor, all the more diligent and frequent, because we live in times when men endure not sound doctrine.
 
Lastly, the third kind of abode is that into which the souls of the just before the coming of Christ the Lord, were received, and where, without experiencing any sort of pain, but supported by the blessed hope of redemption, they enjoyed peaceful repose. To liberate these holy souls, who, in the bosom of Abraham were expecting the Saviour, Christ the Lord descended into hell.

 


St Michael's, Wood Green

С удивлением для себя обнаружил, что мой родной приход - приход Св Михаила Архангела в лондонском районе Wood Green - является приходом, аффилированным с Forward in Faith ("Вперед в вере"). Как неожиданно Господь свел меня с ними.

Shall I be a Priest

“But, mother, is Jesus really there behind that little golden door? Does He never go away ? Does He ever get tired? Is He never hungry, or sleepy, and how did He get in there? "           

Two big eyes, full of eager questioning, looked-up into mother’s face, as if fearful that the story of Jesus, dwelling in the Tabernacle, might not be really true.

"Mother, how did He get in there?"The lady smiled with pleasure as she saw how deeply her words had sunk into the heart of her little son, five years of age; and lifting him up in her arms, as she sat before the altar in her castle chapel, she explained to him the mysteries of the Holy Sacrifice and the wonders of the Real Presence.

The child listened eagerly while she told him of those whom God had chosen to be His priests, and of the power given to them alone of bringing the great God down from Heaven to live with us on earth. She told him what a priest could do; how he could wash away every sin and raise the dead soul to life; bring back peace and happiness to the broken-hearted; change the bread and wine at Mass into the living Body of Christ, and bear Him in his hands to be the food of others.           

“The holy priest does all that, René, and it is he who puts dear Jesus in the Tabernacle, that you may go to Him and ask Him all you want. He is always glad to see you come to visit Him, He will never grow tired of your company, and, perhaps, if you asked Him, René, He might some day make you also one of His priests, and let you hold Him in your consecrated hands."

    .     .     .     .     .     .            

          Passing the chapel late that night the mother noticed the door half open, and, looking in, saw her baby boy standing on the altar steps. The light of the lamp fell upon his curly head, while, with a look of mingled awe and eager expectation on his face, he stretched out his chubby hands towards the Tabernacle, and whispered: “Jesus, are You there ? Mother says You are; but, Jesus, is it really true?"

With a throbbing heart the mother stood rooted to the spot, as she watched her little René bring a chair and climb upon the altar.    “He must be asleep," he murmured, “I’ll wake Him up."           

Tap, tap, tap, upon the Tabernacle door. The child paused, bending forward to hear an answer.           

Tap, tap——“ O Jesus," he cried, with a sob of disappointment in his voice, “I am so sorry You are asleep, for I wanted to ask You to make me a holy priest. I want so much to be a priest that I might hold You in my arms and kiss Your little face as often as I like. Good night, now, dear Jesus; but when Youare awake tomorrow I’ll come back to you again, for I do want, Oh  so much, to be one day a holy priest."

by Rev William Doyle

[Source: http://www.sspx.co.uk/index.php?option=com_content&view=article&id=243:shall-i-be-a-priest&catid=82:vocations&Itemid=69]
Размышляя над всеми теми событиями, которые имеют место быть в настоящее время в нашей Церкви Англии, я задаюсь таким вот вопросом: а почему бы нам не пойти тем же путем, которым, в свое время, пошел Архиепископ Марсель Лефевр? Нашей Церкви, вне всякого сомнения, необходима своя 'opération de survie', если мы действительно следуем принципу salus animorum - suprema lex.

Следуя примеру Монсиньора Лефевра, мы могли бы, оставаясь верными сынами нашей Церкви в евхаристическом общении с преемником Св Августина на Престоле Кентербери, создать экс-территориальный диоцез, в рамках которого епископы, оставшиеся верными Католической Вере Церкви, могли бы продолжать законно рукополагать священников и, получив на то дозволение Его Святейшества Архиепископа Кентерберийского, рукополагать законно епископов, да бы Святая Традиция Церкви, которой придерживались и Caroline Divines, и отцы Высокой Церкви, и лидеры Оксфордского Движения, и англо-католическое движение, могла продолжать объединять всех тех, кто верен Католическому Учению Церкви Христовой. Законно и справедливо СОМНЕВАЯСЬ в легитимности принимаемых в нашей Церкви решений, мы должны продолжать прибывать в любви к нашим братьям и сестрам, которые, по тем или иным причинам, считают возможным не следовать традиционному Учительству Церкви о Таинствах Пресвятой Евхаристии и Священства (Sacerdotalis).
Проводя последнее время в чтении книг по христианской теологии, книг по философии и религиоведению, я все более и более утверждаюсь в мысли о том, что прав был Св Киприан Карфагенский, когда сказал, что extra ecclesiam nulla salus. Истинность данного утверждения базируется на всей полноте христианской теологии. Начиная со слов Спасителя, обращенных к Апостолу Петру, (Matthew 16:17-19) когда тот признал Его Мессией и Сыном Божьим ('Thou art the Christ, the Son of the living God' [Matthew, 16:16]), а так же обращения Господа Христа к Савлу, шедшему в Дамаск, чтобы преследовать местных христиан, ('Saul, Saul, why persecutest thou me?' [Acts 9:4]), через всю полноту кафолической христологии ( с особым упором на учение Александрийской школы (особенно, Св Афанасия Великого) о Воплощении) и связанную с ним сотериологию, следуя через учение о Таинстве Пресвятой Евхаристии, мы, неизбежно, приходим к тому, что лишь в Христианской Церкви человек может обрести спасение. Ни одна другая религия не ведет к спасению.