The priesthood is defined by the Sacrifice.
But we must again speak of the Mass, priests we are interested in us more intimately. The Mass is the heart of the Church, as also says the Council of Trent.
When attacking Mass it addresses the whole Church and, therefore the priest. The priest is who, ultimately, is more affected by these reforms, because he is in the heart of the Church, being responsible for spreading the faith and the sanctity of the Church. Because of his priestly character is the real minister responsible. The Church is essentially priestly. Thus, when you touch something of the Church, the priest suffers. Therefore, the priest is now in the most tragic and dramatic situation imaginable. The seminars do not exist, it has left the definition of the priest and the true notion of the priesthood. I confess that I am truly unable to establish a seminar with the New Mass.
As the priest is defined by the sacrifice, no priest can be defined without reference to sacrifice, or to define sacrifice without mentioning the priest. Are notions that are so absolutely bound by its very essence. So if there is no sacrifice if there is no victim, and no victim if there is no real presence or transubstantiation. So there is no victim or sacrifice. But what is it that keeps the priest and seminarian? What is the case, I would say its fervor and piety? What is it that gives a reason for being in the seminary? The sacrifice of the Mass.
I think this was good for all of us. Our happiness and joy throughout the seminar was to think of the tonsure, minor orders in on up to the altar, to be subdeacon, deacon, and finally, a priest. ! Finally, to offer the Divine Victim! ! In the end, to offer the sacrifice of the Mass! This was our whole life of seminarians. now doubting the Real Presence and the Sacrifice of the Mass, is a dinner, a meal and a presence: the Lord is present as when we are together. But the presence of Our Lord in the Eucharist is not that, but the presence of the victim, the same victim in the Cross. This was understood to have seminarians and vocations is worth priests to offer the sacrifice of the Mass, the true sacrifice of the Mass, but not worth being a priest to do an assembly in which the laity can almost celebrate together and make everything. In this new conception of the Mass there is nothing, it is a concept that brings Protestant and Protestantism. So I do not see how this can be a seminar with this new mass. Can not attract seminarians and vocations. There is, in my opinion, the rationale for which there is no longer seminars, because there is no longer sacrifice of the Mass. No priest, no sacrifice. can not be defined without sacrifice to the priest. There are other reasons.
While not restored the true Sacrifice of the Mass in all its divine reality, there will be seminars and Seminarians (1).
PRIEST MINISTER OF MASS.
The meeting shared in the sacrifice, but it is she who is offered or is their minister. The only one who is minister of Sacrifice is the priest. This is what the priest's dignity and makes the priest can not be become a profane. You can not get the same level as those who are not dedicated and do not have that "character" priestly. Whatever you do, with the Angels, before God and eternity, the priest is a priest. As much as I pull the robe, put a red jersey or any other color, remains a priest. If you want to hide his priestly character, betrays his mission. Yes, that is to betray her mission.
mundanity OF THE CONCEPT OF PRIEST.
is so difficult to follow precisely the evolution of the idea of \u200b\u200bthe priesthood and its consequences. It would take perhaps 30 years to go back and remember the infiltration of subversive ideas in seminars about the role of the priest and his relationship with the world. But confine ourselves to the last 10 years, the Council and after it.
As with all changes during this period were based on the changing world into believing the priest also had to change his nature. It was easy to create you a complex of isolation, frustration and being alien to the society. He said he had to rejoin the world and open up to him. It accused his training and antiquated way of dress and live.
The slogan that helped assimilate the priest to the world was simple: " The priest is a man like others." Given this by granted, had to dress like everyone else, they act as a profession, have the freedom of being able to marry. The seminarians had only adapt to this new "type of priest."
Unfortunately, this language was not only on the lips of the traditional enemies of the Church, but on the lips of priests and bishops.
The consequences have not been impressive: the abandonment of any distinctive church, finding a profession, the transformation of worship to please the taste of the world, and within a few years, the loss of faith leading to the renunciation of thousands of priests.
This is certainly the most painful signs of this reform: the loss of faith in the priest. Because this is essentially a man of faith. If you no longer know what it is, loses faith in himself and what his priesthood. has radically changed the definition of the priesthood given by St. Paul and the Council of Trent. The priest is no longer rising at the altar and offered a sacrifice of praise to God for the remission of sins. Have reversed the order of ends. The priesthood is a primary goal, which is offering the sacrifice, and a secondary purpose, which is evangelism. Now evangelization requires the sacrifice and the sacraments. It becomes an end in itself. This serious error has tragic consequences. In fact, evangelization, losing its purpose, is completely disoriented and looking for reasons to please the world, such as social justice or false false liberty, acquiring new names: development, progress and construction of the world. We are fully within the language that leads to all revolutions. The priest finds itself a central role in the global revolution against the political, social, church, family and parish. There must be nothing left of them. Communism agents never found more effective than those priests. The priests have lost faith finding painful if any, in whom is the man of faith.
Within this new perspective of the priest, everything follows logically: the abandonment of the cassock, the desire to pursue a career and the possibility of marriage.
priestly celibacy
The world needs the priest. The world can not continue to exist without a priest s and the priest has to manifest itself. He has no right to conceal their "character." A priest from morning till night; a priest 24 hours a day. At any time you can call to confess, the last rites or advise any soul to be lost. The priest has to be there. Therefore, defile and no faith tenre his priestly character, is the end of the priest and the priesthood. That's what we're getting. No wonder that the seminaries are empty. Why save the priest celibacy? Here have to appeal again to the faith. If you lose faith in the only priesthood is the altar and that is the continuation of the Sacrifice of Our Lord, is lost while the meaning of celibacy. And there is no reason for the priest to be married. It is said that "the priest is busy and that their role will absorb so that it can not deal with a home." But that argument makes no sense. The doctor, whether he has a vocation as a doctor and a real doctor, is as busy as the priest. And call him night and day, must be present to respond to those who ask to be helping them and therefore he should not marry, because it can take time to deal with his wife and their children. So, it makes no sense to say that the priest is so busy he could not take care of home. The real reason the consecrated celibacy is the same reason that made the Blessed Virgin Mary has remained Virgin have led to the Lord in her womb, therefore it was right and proper that was and remained a virgin. Similarly, the priest, who utters the words in the consecration also he does come to God on earth. Is in such proximity to God, spiritual, and spirit to all that is good, fair and eminently desirable that the priest is a virgin and remain unmarried. This is the rationale: the priest has received the "character" that allows you to pronounce the words of consecration and bring down to our Lord to earth to give to others. This is the reason for her virginity. But then, tell me, why are there married priests in the East? Is a tolerance. Do not be fooled, it's just a tolerance. Ask the Oriental priests, a bishop can not be married. None of those functions of some importance in the Eastern clergy can be married. It is therefore a "mere tolerance" and not the concept that has the same oriental clergy, because he also venerated priest celibacy. In any case, it is true that from the moment Pentecost, even if they lived with their wives, the apostles left of "know." Because if not, who would approach the Lord when he said: "If ye be my disciples, abandonadlo everything and let your wives?. (3)
Archbishop Marcel Lefebvre
San Alfonso Liguori and St. John Vianney
Pray for Priests.
"the priest is appointed steward of the mysteries of God on behalf of these members of the Mystical Body of Christ, being , as is the ordinary minister of almost all the sacraments, which are the channels through which it flows to the benefit of mankind the grace of the Redeemer. The Christian, almost every major step of his mortal career, he finds his side the priest in communicating or expand it with the power received from God the grace which is the supernatural life of souls. "Catholici Ad Encyclical of Pope Pius XI Sacerdotii.
0 comments:
Post a Comment