Kontsiil ja "järelkontsiil"
In order to bring a bit of clarity to the confusion that afflicts Christianity in our time, one must first distinguish very carefully between the conciliar event and the ecclesial climate that followed. They are two different phenomena, and require distinct treatment.Homoseksuaalsuse ideoloogia
Paul VI sincerely believed in Vatican Council II, and in its positive relevance for Christianity as a whole. He was one of its decisive protagonists, attentively following its work and discussions on a daily basis, helping it to overcome the recurrent difficulties in its path.
He expected that, by virtue of the joint effort of all the bishops together with the successor of Peter, a blessed age of increased vitality and of exceptional fecundity must immediately benefit and gladden the Church.
Instead, the "postcouncil," in many of its manifestations, concerned and disappointed him. So he revealed his distress with admirable candor; and the impassioned lucidity of his expressions struck all believers, or at least those whose vision had not been clouded over by ideology.
On June 29, 1972, on the feast of Saints Peter and Paul, speaking off the cuff, he went to the point of saying that he had "the sensation that through some fissure, the smoke of Satan has entered the temple of God. There is doubt, uncertainty, trouble, disquiet, dissatisfaction, confrontation. The Church is not trusted . . . It was believed that after the Council there would be a day of sunshine for the history of the Church. What has come instead is a day of clouds, of darkness, of seeking, of uncertainty . . . We believe that something preternatural (the devil) has come into the world to disturb, to suffocate the fruits of the Ecumenical Council and to prevent the Church from bursting into a hymn of joy for having regained full awareness of itself." These are painful and severe words that deserve painstaking reflection.
How could it have happened that from the legitimate pronouncements and texts of Vatican II, a season followed that was so different and distant?
The question is complex, and the reasons are multiform; but without a doubt one influence was a process (so to speak) of aberrant "distillation," which from the authentic and binding conciliar "reality" extracted a completely heterogeneous mentality and linguistic form. This is a phenomenon that pops up here and there in the "postcouncil," and continues to advance itself more or less explicitly.
We can, in order to make ourselves understood, hazard to illustrate the schematic procedure of this curious "distillation."
The first phase lies in a discriminatory approach to the conciliar pronouncements, which distinguishes the accepted and usable texts from the inopportune or at least unusable ones, to be passed over in silence.
In the second phase what is acknowledged as the valuable teaching of the Council is not what it really formulated, but what the holy assembly would have produced if it had not been hampered by the presence of many backward fathers insensitive to the breath of the Spirit.
With the third phase, there is the insinuation that the true doctrine of the Council is not that which is canonically formulated and approved, but what would have been formulated and approved if the fathers had been more enlightened, more consistent, more courageous.
With such a theological and historical methodology – never expressed in such a clear fashion, but no less relentless for this reason – it is easy to imagine the results: what is adopted and exalted in an almost obsessive manner is not the Council that in fact was celebrated, but (so to speak) a "virtual Council"; a Council that has a place not in the history of the Church, but in the history of ecclesiastical imagination. Anyone who dares to dissent, however timidly, is branded with the infamous mark of "preconciliar," when he is not in fact numbered among the traditionalist rebels, or the despised fundamentalists.
And because the "counterfeit distillates" of the Council include the principle that by now there is no error that can be condemned in Catholicism, except for sinning against the primary duty of understanding and dialogue, it becomes difficult today for theologians and pastors to have the courage to denounce vigorously and tenaciously the toxins that are progressively poisoning the innocent people of God.
Regarding the problem of homosexuality that is emerging today, the Christian conception tells us that one must always distinguish the respect due to persons, which involves rejecting any marginalization of them in society and politics (except for the unalterable nature of marriage and the family), from the rejection of any exalted "ideology of homosexuality," which is obligatory.
The word of God, as we know it in a page of the letter to the Romans by the apostle Paul, offers us on the contrary a theological interpretation of the rampant cultural aberration in this matter: such an aberration – the sacred text affirms – is at the same time the proof and the result of the exclusion of God from the collective attention and from social life, and of the refusal to give him the glory that he is due (cf. Romans 1:21).
The exclusion of the Creator determines a universal derailing of reason: "They became vain in their reasoning, and their senseless minds were darkened. While claiming to be wise, they became fools" (Romans 1:21-22). The result of this intellectual blindness was a fall, in both theory and practice, into the most complete dissoluteness: "Therefore, God handed them over to impurity through the lusts of their hearts for the mutual degradation of their bodies" (Romans 1:24).
And to prevent any misunderstanding and any accommodating interpretation, the apostle proceeds with a startling analysis, formulated in perfectly explicit terms:
"Therefore, God handed them over to degrading passions. Their females exchanged natural relations for unnatural, and the males likewise gave up natural relations with females and burned with lust for one another. Males did shameful things with males and thus received in their own persons the due penalty for their perversity. And since they did not see fit to acknowledge God, God handed them over to their undiscerning mind to do what is improper" (Romans 1:26-28).
Finally, Paul takes pains to observe that the greatest abjection takes place when "the authors of these things . . . not only do them but give approval to those who practice them" (cf. Romans 1:32).
It is a page of the inspired book, which no earthly authority can force us to censor. Nor are we permitted, if we want to be faithful to the word of God, the pusillanimity of passing over it in silence out of concern not to appear "politically incorrect."
We must on the contrary point out the singular interest for our days of this teaching of Revelation: what St. Paul revealed as taking place in the Greco-Roman world is shown to correspond prophetically to what has taken place in Western culture in these last centuries. The exclusion of the Creator – to the point of proclaiming grotesquely, a few decades ago, the "death of God" – has had the result (almost like an intrinsic punishment) of the spread of an aberrant view of sexuality, unknown (in its arrogance) to previous eras.
The ideology of homosexuality – as often happens to ideologies when they become aggressive and end up being politically triumphant – becomes a threat to our legitimate autonomy of thought: those who do not share it risk condemnation to a kind of cultural and social marginalization.
The attacks on freedom of thought start with language. Those who do not resign themselves to accept "homophilia" (the theoretical appreciation of homosexual relations) are charged with "homophobia" (etymologically, the "fear of homosexuality"). This must be very clear: those who are made strong by the inspired word and live in the "fear of God" are not afraid of anything, except perhaps the stupidity toward which, Bonhoeffer said, we are defenseless. We are now even charged sometimes with the incredibly arbitrary accusation of "racism": a word that, among other things, has nothing to do with this issue, and in any case is completely extraneous to our doctrine and our history.
The essential problem that presents itself is this: is it still permitted in our days to be faithful and consistent disciples of the teaching of Christ (which for millennia has inspired and enriched the whole of Western civilization), or must we prepare ourselves for a new form of persecution, promoted by homosexual activists, by their ideological accomplices, and even by those whose task it should be to defend the intellectual freedom of all, including Christians?
There is one question that we ask in particular of the theologians, biblicists, and pastoralists. Why on earth, in this climate of almost obsessive exaltation of Sacred Scripture, is the Pauline passage of Romans 1:21-32 never cited by anyone? Why on earth is there not a little more concern to make it known to believers and nonbelievers, in spite of its evident timeliness?
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