We are not just material beings, but spiritual persons with a need for meaning, purpose, and fulfillment that transcends the visible confines of this world. This longing for transcendence is a longing for truth, goodness, and beauty. Truth, goodness, and beauty are called the transcendentals of being, because they are aspects of being. Everything in existence has these transcendentals to some extent. God, of course, as the source of all truth, goodness, and beauty, has these transcendentals to an infinite degree. Oftentimes, He draws us to Himself primarily through one of these transcendentals. St. Augustine, who was drawn to beauty in all its creaturely forms, found the ultimate beauty he was seeking in God, his creator, the beauty “ever ancient, ever new.”―Sister Gabriella Yi, O.P.

Living right on the left coast of North America!

So then, brethren, stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter.—2 Thessalonians 2:15

Monday, October 12, 2015

Another orthodox hero of the Synod: Archbishop Gądecki for the Polish Bishops.

h/t The Catholic Legate

Given Saturday, October 10, 2015 by Archbishop. S. Gądecki, Chairman of the Polish Episcopal Conference.

Wikipedia

The Archbishop, speaking on behalf of his Polish brethren, captures the inherent contradiction contained in several spurious projects promoted within the ranks of the bishops, not the least of which is the absurd and dangerous thought—fuelled by a gradualism of the law—that one can persist in a serious lifestyle, avoid conversion and still receive Holy Communion.

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I wish to stress at the start that this speech is not only my personal opinion, but the opinion of the whole Polish Episcopal Conference.

1. It is obvious, that the Church of our time must — in the spirit of mercy — support the divorced living in repeated civil unions, caring for them with a special love, in order that they do not feel that they are cut off from the Church, when in fact, as baptized persons, they have a duty to take part in the life of the Church.

Let them, therefore, be encouraged to listen to the Word of God, to take part in the Sacrifice of Holy Mass, to persevere in prayer, to support works of charity and common initiatives for justice, to bring up their children in the Christian faith as well as nurturing a spirit of and acts of penance, so that in this way, on a day-to-day basis, they can work for God’s grace. Let the Church show itself to be a merciful Mother and in this way strengthen them in faith and hope. (Pope St. John Paul II, Familiaris Consortio, 84)

2. Nevertheless the Church, in teaching about giving Holy Communion to the divorced living in new civil unions, cannot bend to the will of the person, but to the Will of Christ (see Paul VI, “Speech to the Roman Rota,” 28.01.1978; Pope St. John Paul II, “Speech to the Roman Rota,” 23.01.1992, 29.01.1996). The Church cannot allow itself to be sub-ordinate to either feelings of false sentiment towards people or to false, though popular, models of thinking.

To agree that those living more uxorio [“as if they were married”] in nonsacramental unions should be able to receive Holy Communion would be against the Tradition of the Church. Already documents from the earliest synods in Elwira, Arles, Neocezaria, which took place in the years 304–319, confirm the doctrine of the Church, that the divorced living in new unions cannot receive Holy Communion.

The basis of this position is the fact that their state and way of life is objectively a denial against the bonds of love between Christ and the Church, “which is expressed and realized by the Eucharist” (Pope St. John Paul II, Familiaris Consortio, 84; por. 1 Kor 11, 27–29; Benedict XVI, Sacramentum Caritatis, 29; Francis, Angelus, Aug. 16, 2015).

3. The Eucharist is the sacrament for the baptized, who are in a state of sacramental grace. Permission for people who are not in a state of grace to receive Holy Communion could do immense harm not only in the pastoral ministry for families, but also for the doctrine of the Church about sanctifying grace.

In reality the decision to give them Holy Communion would open the door to this sacrament for everyone living in mortal sin. In consequence this would write off the meaning of the sacrament of penance and distort the meaning of life lived in a state of grace. It is also necessary to stress that the Church cannot accept so-called gradualism of the law. (Pope St. John Paul II, Familiaris Consortio, 34).

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