Marco Tosatti, who has been doing yeoman’s work of late, has this at La Stampa:
Lefebvrians: “Rome doesn’t plan on imposing a capitulation”
In an interview with authoritative French weekly magazine Famille Chrétienne, the Secretary of Pontifical Commission Ecclesia Dei, Guido Pozzo, discussed the state of relations between Rome and the Society of St. Pius X following Mgr. Fellay’s recent meeting with the Prefect of the Doctrine for the Faith. From the interview, it would seem that the Holy See does not intend to put any pressure on Mgr. Lefebvre’s followers but would like an agreement to be reached, although the timeframe for this is uncertain. [Some time between the opening of the 3rd and 4th Seals, perhaps.] What we are given to understand here, is that Rome intends to show greater flexibility on any aspect that does not regard doctrine. [But... isn't that pretty much what the SSPX are concerned about? The excommunications were lifted, so that's not a problem. They are all suspended a divinisbecause they have received ordination illicitly and do not submit to ecclesiastical authority.]
In 2009 Benedict XVI decided to revoke the excommunication of Lefebvrian bishops who had been illicitly ordained by Mgr. Lefebvre in 1988. This was a first and essential step toward the resumption of a constructive dialogue. Just a first step, however, because there were still some big doctrinal questions which needed to be addressed. The Ecclesia Dei Commission which has close links with the Congregation for the Doctrine of the Faith, is the main instrument in this dialogue process. [And the dialogue is about doctrine.]
Perhaps the most interesting part of the interview is that which addressed the sticking points in said dialogue. Mgr. Pozzo underlined that “any reservations or positions the Society of St. Pius X may have regarding aspects which are not related to faith but topastoral questions [Would that include illicit witnessing of marriages, without faculties? Receiving confessions without faculties?] or the prudential teaching of the Magisterium do not necessarily need to withdrawn or relinquished.”[Could this be going the way that I have always suggested? I have always said that matters of religious liberty were really hard questions, that the Vatican Council's documents raised quite a few questions, and that there weren't easy answers. SSPXers should have the right to raise legitimate questions.] Here Rome seems to be showing an attempt to alter positions expressed in the past: According to Mgr. Pozzo, the fraternity’s reservations are linked to “aspects of pastoral care or the prudential teaching of the Magisterium.” The monsignor’s statement suggests that since these criticisms and reservations are no longer labelled as “doctrinal” the Lefebvrians could legitimately continue to express them. [!]
If you know someone who is called to be a saint, and you have responsibility over that person, (for example, you are a parent forming children, or a husband or wife), you must look at several things. One, you are also called to holiness and, therefore, you must cooperate with graces. We are all called to be saints. Two, if you are willing to follow the course to holiness, then, you have a right and duty to work with those, but only those, who God has given you authority over. For example, a teacher or tutor, may have authority over students, given to him by God and parents. But, parents are the main and first formators. Wives and husbands are called to help each other get to heaven. Three, one cannot give what what does not have. Four, we are not to meddle in the lives of others for whom God has not given us responsibility. That is "out-of-order". Five, God will call us to account for those souls to whom we have been given reprehensibility, but we are not to assume authority over others. God has called priests and some lay spiritual directors to this task. It is not out business to become spiritual leaders unless God clearly calls us to this. Which is why, because of this blog, I must be hard on myself and stay very close to God. St. Paul has much to say on the subjects of holiness and authority.
A few passages:
2 Corinthians 6 Douay-Rheims
6 And we helping do exhort you, that you receive not the grace of God in vain.
2 For he saith: In an accepted time have I heard thee; and in the day of salvation have I helped thee. Behold, now is the acceptable time; behold, now is the day of salvation.
3 Giving no offence to any man, that our ministry be not blamed:
4 But in all things let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessities, in distresses,
5 In stripes, in prisons, in seditions, in labours, in watchings, in fastings,
6 In chastity, in knowledge, in longsuffering, in sweetness, in the Holy Ghost, in charity unfeigned,
7 In the word of truth, in the power of God; by the armour of justice on the right hand and on the left;
8 By honour and dishonour, by evil report and good report; as deceivers, and yet true; as unknown, and yet known;
9 As dying, and behold we live; as chastised, and not killed;
10 As sorrowful, yet always rejoicing; as needy, yet enriching many; as having nothing, and possessing all things.
11 Our mouth is open to you, O ye Corinthians, our heart is enlarged.
12 You are not straitened in us, but in your own bowels you are straitened.
13 But having the same recompense, (I speak as to my children,) be you also enlarged.
14 Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness?
15 And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?
16 And what agreement hath the temple of God with idols? For you are the temple of the living God; as God saith: I will dwell in them, and walk among them; and I will be their God, and they shall be my people.
17 Wherefore, Go out from among them, and be ye separate, saith the Lord, and touch not the unclean thing:
18 And I will receive you; and I will be a Father to you; and you shall be my sons and daughters, saith the Lord Almighty.
2 Timothy 4:7Douay-Rheims
7 I have fought a good fight, I have finished my course, I have kept the faith.
12 Wherefore, my dearly beloved, (as you have always obeyed, not as in my presence only, but much more now in my absence,) with fear and trembling work out your salvation.
13 For it is God who worketh in you, both to will and to accomplish, according to his good will.
14 And do ye all things without murmurings and hesitations;
1 Corinthians 9:27Douay-Rheims 1
27 But I chastise my body, and bring it into subjection: lest perhaps, when I have preached to others, I myself should become a castaway.
For centuries, the Church has taught us to see Christ in other people. Perhaps more than any other reality, this perspective seems more difficult than other teachings, and almost impossible.
What does it really mean to see Christ in others?
I would like to start from a different place and that is within myself.
One cannot see Christ in other people until one sees Christ within one's own self. We recognize Him.
We become like Christ through purification and suffering. We begin to put on the Mind of Christ at baptism, and if our parents and teachers form us correctly, we begin to think like Catholics, and, therefore, like Christ. This is a process of grace.
Until we see ourselves as in and with Christ, we cannot see Christ in others.
Example: Our Lady at the Annunciation was perplexed at Gabriel's message not because she doubted her call, but because she knew that Joseph could not be the father. And, she had the Mind of God to see that this promised Child could not have a normal human father. So, how could this all come about? Gabriel had the answer. Mary then understood how Christ would come within her womb, through the Holy Spirit.
The Pope Emeritus writes something similar in the last book on Jesus of Nazareth. He states that Mary understood that God had power over matter, that God could intervene. This comment of Benedict's made me think more on this event. This meditation is an extrapolation from Benedict's insight.
from Luke 1:
26 And in the sixth month, the angel Gabriel was sent from God into a city of Galilee, called Nazareth,
27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary.
28 And the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women.
29 Who having heard, was troubled at his saying, and thought with herself what manner of salutation this should be.
30 And the angel said to her: Fear not, Mary, for thou hast found grace with God.
31 Behold thou shalt conceive in thy womb, and shalt bring forth a son; and thou shalt call his name Jesus.
32 He shall be great, and shall be called the Son of the most High; and the Lord God shall give unto him the throne of David his father; and he shall reign in the house of Jacob for ever.
33 And of his kingdom there shall be no end.
34 And Mary said to the angel: How shall this be done, because I know not man?
35 And the angel answering, said to her: The Holy Ghost shall come upon thee, and the power of the most High shall overshadow thee. And therefore also the Holy which shall be born of thee shall be called the Son of God.
Mary's question reveals that she was seeing things from God's perspective because she knew God so intimately that she could think in terms of miracles. God's love in her already responded to God's call to be the Theotokos. The Messiah had to be Divine. Mary knew not man, but she knew God, in the normal, as well as Biblical use of the term knowledge.
Her Immaculate Conception means that she was formed in the womb to think in terms of God's laws, God's ways.
She walked with God her entire life. She saw the Indwelling of the Holy Spirit in herself and could say "yes" to God rather quickly in obedience and humility. God came to her, but she also reached out to God in her yes.
She could envision Christ the Messiah, God's Own Son, within her. Her "fiat" was a "yes" to a reality she could understand as she knew already she was in and with God. This is why she is, absolutely, the Co-Redemptorix.
If we see Christ's grace in us and His love, we then can see Him in others. Mary' "yes" is an "of course".
No problem--as Mary saw God in herself, she could see Christ in the womb, in the world.
This perspective comes with the formation of the mind, memory, understanding and will.
If I know Christ dwells in me, I know He dwells in others.
The love which Christ gives to us spills out to others and we see Him in others.
Mostly we see the suffering Christ in others. Today, I saw a beggar in a wheelchair. Now, Malta takes good care of the poor, the homeless, the suffering. To see a beggar is a rare phenomenon.
I did not "see" a human being who had fallen outside the normal means of care here. I saw a human being struggling with his own status as a child of God. He was not merely abandoned by the system, but by himself, by his parents. He was, at least at that moment, "God-less".
Christ on the Cross cried out, as we read in Matthew 27, 46 And about the ninth hour Jesus cried with a loud voice, saying: Eli, Eli, lamma sabacthani? that is, My God, my God, why hast thou forsaken me?
That is the Christ I saw in the wheelchair today. I could also experience Christ suffering in me, as I could not help this person, barely having enough money for lunch today myself. I had to suffer not being able to help, seeing someone suffering and me not being able to "fix" the situation is also experiencing Christ in that very young man. I cannot stop Christ's suffering.
I can pray and join my suffering with that person. So, Christ joined Himself to all the suffering and sin of all men and women of all time.
I saw the abandoned Christ, and I felt Christ's pain as He suffered in Gethsemane, knowing some would not love Him, ever. In Europe, one sees children who have been purposely deformed by their parents in order to beg. I have seen this in Ireland and in Malta. I have seen the suffering Christ in these young beggars. This beggar was so deformed. He is the Christ of the Passion.
But, I can only love others and see Christ in others if I see Christ in myself. If I see Christ suffering in and with me, I can see Him in others.
Putting on the Mind of Christ means thinking and responding as Christ would. But, it also means putting one's self in and with Christ in and with another person.
In other words, when we identify with the other person, we see Christ. If we cannot love, we cannot see Christ.
We are all one in Christ.
Those who reject Christ reject themselves. If one cannot see Christ in others, one must go back to prayer and beg God for love. He will answer that prayer. To see Christ in others is to recognize Him within one's own self through grace.