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Convegno sul Vaticano II. Mons. Athanasius Schneider, Il primato del culto di Dio come fondamento di ogni vera teologia pastorale

We continue to analyze the relations of the Conference of Rome on the council. That is now proposed to Bishop Shneider, who in recent days has been taken with too much prominence by Sandro Magister, who characterizes as "the demand for a new Syllabus for the XXI century.

In fact, Bishop Athanasius Schneider, after a long and detailed overview of a theological pastoral on "light of the Council" - which lie at that level, quoted by Bishop Gherardini, in which the council takes up the already defined truth - stated that the 'breaking' is manifested in turning anthropocentric and in liturgy, while in Sacrosantum Concilium there's no trace, and is detectable in the noise hermeneutic of conflicting applications and heterodox groups. In conclusion, he called for "a syllabus " with doctrinal value, with additions and corrections authorities in this field of liturgical and pastoral. But before this, his whole discussion is a wonderful and masterful synthesis of the mission and the reality of the Church, made repeated and tracing the thread provided by the selected texts of the Council itself and the pronouncements of the Popes, following the golden thread through quotations point and detector, which does not prevent the invocation of the final value, clearly moved by the fact, now under the eyes of everyone, reckless applications that have undermined that very spirit that animated the popes of the Council and certainly pars maior et sanior of Council Fathers.
Following is the text of the report: ____________________

Proposals for a correct reading of the Vatican Council II
The primacy of the worship of God as the foundation of all true pastoral theology. Conference held in Rome December 17, 2010. The author is Auxiliary Bishop Athanasius Schneider of Karaganda


I. The theological foundation of pastoral theology

To speak correctly of the theory and pastoral practice must first be aware of their foundation and their theological purpose. The purpose of the Church is the purpose of the Incarnation: " our salvation." Thus faith and prayer of the Church is expressed: "Here propter nos homines, et our salvation descendit de Caelis et incarnatus est et homo factus est . This salvation means salvation of the soul for eternal life. Therein lies also the finality of all the legal and pastoral of the Church, as he says in the last canon of the Code of Canon Law: "prae oculis Habita health animarum, quae in Ecclesia semper supreme lex debet them" (Canon . 1752).

The content of the salvation of the human soul consists in holiness, in fact in the renewal and perfection of the original human dignity in Christ. God created man after His own image and his likeness (cf. Gen 1, 26) and this is admirable, as stated in the Chiesa nella liturgia: “ Deus, qui humanae substantiae dignitatem mirabiliter condidisti ”. Ma ancora più mirabile è il rinnovo e il perfezionamento di questa immagine avvenuto per l’opera della redenzione: “ mirabilius reformasti ”. Il rinnovo, la perfezione nuova, la santità consiste nell’inimmaginabile grazia della partecipazione dell’uomo alla natura Divina stessa: “ Divinitatis esse consortes ”. Questa partecipazione alla natura divina significa essere figli addottivi di Dio, essere figli nell’Unico Figlio, Gesù Cristo.

Gesù Cristo, l’unico Figlio di Dio secondo la natura, si è fatto per His true incarnation the firstborn among many brethren "in multis primogenitus fratribus " (Rom 8, 29). By His redeeming sacrifice of Christ gives life to man the grace of God. The same Divine life in the mystery of the Holy Trinity is present in humanity of the Son of God "in Ipso Inhabitat omnis plenitude divinitatis corporaliter " in him all deity dwells bodily (Col. 2, 9). Incarnate Christ is full of grace and truth (cf. Jn 1, 14). The Holy Spirit distributes this source of divine life through the Church, which is the Mystical Body of Christ in the liturgy of the sacraments, the grace of sonship Divine and all other graces of holiness necessary. So you can better understand what the Second Vatican Council taught: "Liturgy east culmen to actio quod simul et Ecclesiae tendit fons unde omnis eius virtus emanat ( Sacrosanctum Concilium, n. 10). "The liturgy is the summit toward which the activity of the Church, at the same time, the source from which comes all her energy. The apostolic work, in fact, it is ordered that all who become children of God through faith and baptism should come together, praise God in the Church, to take part in the sacrifice and the table of the Lord "(Sacrosanctum Concilium , n . 10).

II. A handbook of Vatican II Pastoral

In the context of the discourse about the primacy of worship and adoration that you have to make to God, the Council presents the Constitution on the Sacred Liturgy Sacrosanctum Concilium a solid synthesis of sound and theologically valid pastoral theology, a kind of pastoral handbook with the following seven characteristics: "the Church proclaims the message of salvation to those who do not believe, that all men may know the true God and his messenger, Jesus Christ, and change their conduct doing penance [cf. Jn 17, 3, Luke 24, 17, Acts 2, 38]. For believers, then it always has the duty to preach the faith e la penitenza; deve inoltre disporli ai sacramenti, insegnar loro ad osservare tutto ciò che Cristo ha comandato [cfr. Mt 28, 20], ed incitarli a tutte le opere di carità, di pietà e di apostolato, per manifestare attraverso queste opere che i seguaci di Cristo, pur non essendo di questo mondo, sono tuttavia la luce del mondo e rendono gloria al Padre dinanzi agli uomini” (ibid., 9).

Da questa breve sintesi fornitaci dal Concilio possiamo stabilire le seguenti sette note essenziali di teoria e prassi pastorale.

1. Il dovere di annunciare il Vangelo a tutti i non credenti (cfr. Sacrosanctum Concilium, n. 9)
   
   Tale annuncio deve essere esplicito, cioè la fede in Gesù Cristo alla quale si arriva per mezzo della grazia della conversione e della penitenza. Quindi non vi è spazio per una teoria e una prassi di cosiddetto “cristianesimo anonimo”; non c’è nessuna ammissione di vie di salvezza alternative alla via di Cristo: Cristo è l’unico Mediatore tra Dio e gli uomini. Questo è ciò che il Concilio insegna nella costituzione dogmatica Lumen Gentium , dicendo: “questa Chiesa peregrinante è necessaria alla salvezza. Solo il Cristo, infatti, presente in mezzo a noi nel suo corpo che è la Chiesa, è il mediatore e la via della salvezza” (n. 14). Al punto n. 8 di questa stessa costituzione dogmatica, il Concilio dice: “ Unicus Mediator Christus "(see also ibid., 28). The men are saved for eternity acceptance in their earthly life of the merits of the one mediator Jesus Christ (cf. ibid., N. 49). The Second Vatican Council teaches reporting the following quotation from the Council of Trent: " for Filium eius Iesum Christum, Dominum nostrum, here solus noster Redemptor et Salvator est " (ibid., n. 50). In the Declaration on religious freedom, the Council teaches that every man is redeemed by Christ the Savior and is called the divine filiation which can be received only by the grace of faith (see Dignitatis Humanae, n. 10).
   
   Pope Paul VI in his speech opening the second session of the Council in 1963 as he taught: "Jesus Christ is the one and supreme teacher and pastor, and the only mediator between God and men" ( Sacrosanctum Concilium Oecumenicum Vaticanum II. Constitutiones, decrees, Declarationes , Vatican City, 1966, p. 905). The Pope repeated the same to the Council the following year: "Jesus Christ is the only Mediator and Redeemer" (ibd., p. 989). The teaching of the Council continues: "And since those who do not believe is condemned already, it is clear that the words of Christ are all words di condanna e di grazia, di morte e di vita” ( Ad gentes , n. 8). L’attività missionaria è un sacro dovere della Chiesa, poiché è la volontà di Dio stesso che ribadisce la necessità della fede in Cristo e del battesimo per la salvezza eterna (cf. ibid., n. 7).
   
   
2. Il dovere di predicare ai fedeli la fede (cfr. Sacrosanctum Concilium, n. 9)
   
   Il compito primario della Chiesa consiste nel preoccuparsi che la fede dei fedeli cresca e sia protetta dal pericolo dell’errore: ciò significa quindi prendersi cura della purezza, della completezza e della vitalità della fede. Già nel discorso per l’apertura del Concilio Vaticano II il Beato Papa Giovanni XXIII dichiarava inequivocabilmente, in un modo ancora più efficace, come il principale dovere del Concilio fosse la protezione e la promozione della dottrina della fede: “ ut sacrum christianae doctrinae depositum efficaciore ratione custodiatur atque proponatur ” (loc. cit., p. 861). Il Beato Pontefice prosegue sostenendo come, nell’esercizio di questo suo dovere nel nostro tempo, la Chiesa non debba mai distogliere i propri occhi dal sacro patrimonio della verità, ricevuto dalla Tradizione. Il Concilio deve trasmettere la dottrina cattolica integra, senza diminuirla e senza distorcerla: “ integram, non imminutam, non detortam tradere vult doctrinam catholicam ". Pope John looks very realistic as this is not at all pleasing. E 'therefore necessary, says the Pope, that the whole Christian doctrine is accepted in our day by all, and this without neglecting any part of "expedient ut universa doctrina christiana, no part inde detracta, HIS temporibus nostris ob omnibus accipiatur (ibd., 864).
   
   In accepting and promoting the entire doctrine of faith must be followed carefully as to the form and concepts, and this example of the Council of Trent and Vatican I, as Pope John XXIII reiterated. In the Second Declaration on Religious Freedom ammonisce i fedeli perché “s'adoperino a diffondere la luce della vita con ogni fiducia e con fortezza apostolica, fino all'effusione del sangue” ( Dignitatis humanae , n. 14). Inoltre essi hanno “il dovere grave di conoscere pienamente la verità rivelata, di annunciarla fedelmente e di difenderla con fierezza” (ibd.). Nella Costituzione pastorale Gaudium et Spes , il Concilio esorta: “Amore e amabilità non devono in alcun modo renderci indifferenti verso la verità e il bene. Anzi è l'amore stesso che spinge i discepoli di Cristo ad annunziare a tutti gli uomini la verità che salva” (n. 28). Papa Paolo VI nel discorso per l’apertura della seconda sessione del Concilio Vaticano II affermava: “Il fondamento del rinnovamento della Chiesa deve essere uno studio più impegnativo ed una promozione più ricca della verità Divina” (cfr. loc. cit., p. 913).
   
   Nel Decreto sull’apostolato dei fedeli laici il Concilio si esprime in questi termini: “In questo nostro tempo si diffondono gravissimi errori che cercano di abbattere dalle fondamenta la religione, l'ordine morale e la stessa società umana” ( Apostolicam actuositatem , n. 6). Nella Costituzione pastorale Gaudium et Spes il Concilio costatava come già a quel tempo si divulgassero gravi errori morali ed esortava tutti i cristiani a difendere e promuovere la natural dignity and the high value of the sacred marital status (see n. 47). The Council, in the same costumes immoral evidence in relation to marriage and the virtue of chastity, saying that the dignity of marriage and the family "is obscured by polygamy, the plague of divorce, so-called free love and other disfigurements. Furthermore, conjugal love is often polluted by selfishness, hedonism, and unlawful practices against fecundity. In addition, today's economic conditions, socio-psychological and civil disturbances bring no small part in family life "(ibid.). The Council gives a clear teaching on marital chastity: "The children the Church in regulating procreation could not follow roads that are condemned by the Magisterium in the explanation of the divine law (cf. Pius XI, Casti Marriage ). After all, we all know that human life and the task of transmitting it are not limited to the horizons of this world and there are, or their full size, or their full effect, but about the eternal destiny of mankind "(ibid ., n. 51). In the Decree on the Missionary
   
   urges the Council has been ruled out because any appearance of indifference, syncretism, confusion ( Ad Gentes, 15). In the Constitution Gaudium et Spes the Council rejects a purely humanism Earth and anti-religious (see n. 56). The same document speaks of a reconciliation atheist humanism that not only threatens the faith, but even globalizing and exerts a negative influence on all spheres of social life: "the growing number practically fall off by religion. Unlike the past, denying God or religion or practice unless it is no longer unusual and individual. Today, in fact no such behavior is rarely presented as a requirement of scientific progress or a new type of humanism. All this in many countries is not only manifested a philosophical level, but to an extent remarkable invades the field of literature, arts, humanities and the interpretation of history, indeed the legislation itself: hence the confusion of many "(ibid., 7).
   
   Pope Paul VI in his homily at the last public session of the Second Vatican Council states that the Council proposes to the people of our time a theocentric and theological doctrine about human nature and the world (see loc. Cit., Pp. 1064-1065). Public homily at the seventh session of Vatican II, October 28, 1965, Pope Paul VI says that despite the general nature of the pastoral council, it will propose the enduring and authentic teaching of the Church, excluding the doctrinal relativism, the Council makes a work "not a historical perspective, not to relativize metamorphosis culture of the secular nature of the Church always the same and true to itself, as Christ wanted it and perfected the authentic tradition, but makes it better suited to play in terms of human society renewed its charitable mission "(op. cit. , pp. 1039-1040).
   
   In his speech the same year, 1965, at the eighth session of the Public Council, Pope Paul VI criticized the behavior of those who misused and misconstrued the intention of Blessed Pope John XXIII on the adaptation to the Church's pastoral new needs of our time ("update"). Furthermore, the Pope proposes the spirit of the Council in this regard e mette tutti in guardia contro il relativismo dottrinale e giuridico, affermando che Papa Giovanni XXIII “a questa programmatica parola non voleva certamente attribuire il significato che qualcuno tenta di darle, quasi essa consenta di «relativizzare» secondo lo spirito del mondo ogni cosa nella Chiesa, dogmi, leggi, strutture, tradizioni, mentre fu così vivo e fermo in lui il senso della stabilità dottrinale e strutturale della Chiesa da farne cardine del suo pensiero e della sua opera. Aggiornamento vorrà dire d’ora innanzi per noi penetrazione sapiente dello spirito del celebrato Concilio e applicazione fedele delle sue norme, felicemente e santamente emanate” (loc. cit., pp. 1053-1054). Nel testo originale latino Paolo VI does not use the word "updated" but the word "Sit . The famous phrase "updating" of Blessed John XXIII has become legendary. In his original intention of this expression has nothing to do with a doctrinal relativism, legal or liturgical.
   
   The new pastoral and benevolent attitude of patient understanding and dialogue with society outside the Church, does not involve doctrinal relativism. Pope Paul VI defends the Council from such an accusation can be mentioned in the homily during the seventh session of the public: "This attitude ... was strongly and continuously operating in the Council, to the point that some have concern that a tolerant and excessive to the outside world, history fleeting, fashionable cultural needs, an the thought of others, has dominated persons and acts of the ecumenical council, at the expense of fidelity due to tradition and to the detriment of the religious orientation the council itself. We do not believe that this shortcoming should be imputed to it, its real and deep intentions, to its authentic manifestations "(op. cit., P. 1067). Paul VI defends here only real and deep intentions and the real events of the Council, not entering into the merits of people.
   
   The Council expressly rejects any kind of religious syncretism in missionary activity and requires che le tradizioni particolari dei popoli vengano illuminate dalla luce del Vangelo, lasciando intatto il primato della cattedra di Pietro (cfr. Ad Gentes , n. 22).
   
   
3. Il dovere di predicare ai fedeli la penitenza (cfr. Sacrosanctum Concilium, n. 9)
   
   Non si può parlare di una vera dottrina e prassi pastorale senza l’elemento essenziale della penitenza nella vita della Chiesa e dei fedeli. Ogni vero rinnovamento della Chiesa nella storia si effettuava con lo spirito e la prassi della penitenza cristiana. Nella Costituzione dogmatica Lumen Gentium n. 8, si afferma che la Chiesa deve avanzare continuamente sul cammino della penitenza e del rinnovamento. Poi si dice that the faithful must overcome in themselves the kingdom of sin and self-denial and holy life (see ibid., 36). The children of the Church in the missionary must not ashamed of the scandal of the cross (cf. Ad Gentes , 24).
   
   You can better understand the true spirit of these teachings of the Council about the need for penance when one considers the fact that, with the imminent opening of the Council, Blessed Pope John XXIII July 1, 1962, the Feast of the Precious Blood, dedicated Encyclical on their own need for penance, entitled " Paenitentiam agere." It was an urgent appeal to the Catholic world and an exhortation to a more intense prayer and penance to a pledge of Thanks on the upcoming council. The Pope pointed to the thought and practice of the Church as well as the example of previous councils, reaffirming the necessity of penance as internal and external cooperation in the divine redemption. Concretely, Pope John XXIII recommended in each diocese a penitential propitiatory function, explaining how "with the works of mercy and penance the faithful seek to propitiate Almighty God and implore him that true renewal of the Christian spirit, which is one of the main purposes of the Council "(No. II, 2). The Pope goes on to say: "In fact, rightly pointed out, our predecessor Pius XI venerata memoria: «La preghiera e la penitenza sono i due mezzi messi a disposizione da Dio nella nostra età per ricondurre ad Esso la misera umanità qua e là errante senza guida; sono essi che tolgono via e riparano la causa prima e principale di ogni sconvolgimento, cioè la ribellione dell'uomo a Dio» (Litt. enc. Caritate Christi compulsi )” (ibd.). Giovanni XXIII rivolgeva la seguente ardente esortazione ai vescovi: “Venerabili fratelli, adoperatevi senza indugio con ogni mezzo che è in vostro potere, affinché i cristiani affidati alle vostre cure purifichino il loro spirito con la penitenza e si accendano a maggior fervore di pietà” (n. II, 3).
   
   Lo spirito di Repentance and atonement should always animate all true renewal of the Church, as Pope John XXIII called for it to be produced by the Second Vatican Council. This approach protects the Church from the spirit of activism ground. So the Pope taught the end of his encyclical: "The whole Christian people, in obedience to our call, focusing more intensely to prayer and the practice of mortification, will offer a wonderful and moving tribute to that spirit of faith, which should animate every alike son of the Church. This will certainly salutary shake the soul of those who are excessively worried and distracted by worldly things, you are left to go to the neglect of their religious duties "(ibid.). The following words can capture that spirit that animated the true Pope of the Council and certainly pars maior et sanior of the Council Fathers, "that Christians must respond with the fortitude of the martyrs and saints, who have always shown the Catholic Church . This allows everyone to contribute according to their particular state, to the success of the Second Vatican Council, which must indeed lead to a revival of Christian life "(ibid., II, 2).
   
   
4. The duty to have the faithful in the sacraments (cf. Sacrosanctum Concilium, n. 9)
   
   The Council in the Dogmatic Constitution Lumen Gentium teaches that the sacraments are the primary means by which all the faithful of every state and condition are called by the Lord the perfection of holiness (cf. n. 11). The main purpose of the sacraments is, according to Sacrosanctum Concilium No 59, in the sanctification of men in building up the Mystical Body of Christ and worship to God that it is rare throughout the history of the Church's supreme magisterium has laid great stress on the importance and the centrality of the sacred liturgy, and particularly of the Sacrifice Eucharist, as he instead made the Second Vatican Council. The fact that the first document of the Council to be discussed and approved to be dedicated to the liturgy, that is divine worship, it is significant and manifest this clear message of the primacy of God: God and the cult of worship that the Church gives to him, should take the lead in all his life and activities of the Church. Sacrosanctum Concilium teaches us: "Sacred Liturgy east principal cultus divinae nous" (No. 33), and therefore the worship of the divine majesty to be the culmination of all the activity of the Church "Liturgy to quod est culmen actio tendit Ecclesiae et fons unde omnis eius simul virus emanat "(n. 10).
   
   The sacred liturgy is primarily and necessarily the true source of the Christian spirit, says the Decree on Priestly Formation (See Optatam totius, n. 16). The purpose of all the sacraments is in turn in the Eucharistic mystery, says the Decree on the Ministry and Life of Priests, citing St Thomas Aquinas: " Eucharistia est finis omnium sacramentorum " (Summa theol . III, q . 73, a.3 c) and adds: "In sanctissima Eucharistia enim totum bonum Ecclesiae continetur spiritual" (cf. St. Thomas, Summa theol ., III, q. 65, a. 3, ad 1) (see Presbyterorum Ordinis, n. 5). The same document says that the Eucharist is the source and summit of all evangelization, then a fortiori the Eucharist is the source and the summit of the pastoral life of the Church. In Sacrosanctum Concilium find this summary: "Particularly in us comes from the Eucharist, as source, grace, and you get the most efficient, the sanctification of men and the glorification of God in Christ, toward which converge, as their purpose, all other activities of the Church "(n. 10).
   
   
5. The duty to instruct the faithful in all God's commandments (cf. Sacrosanctum Concilium, n. 9)
   
   Another element of the pastoral is this: "the Church has to instruct the faithful in all that Christ has commanded you "(cf. Sacrosanctum Concilium, n. 9). The Pastors of the Church is therefore their duty to teach the laws and divine commandments in all their integrity. In the Declaration on religious freedom, the Council says: "God's law, which is eternal, objective and universal, is the supreme law of human life and must order, direct and govern all the ways of the human community" (cf. Humanae Dignitatis , n. 3). The Pastoral Constitution Gaudium et Spes says: "He has a law inscribed by God in your heart, to obey is the very dignity of man, according to it he will be judged" (see n. 16). The same pastoral document states: "Christian spouses are aware that they can not do as they wish, but must always be ruled by a consciousness that is consistent with the divine law itself, and be obedient to the Magisterium of the Church which authentically interprets that law in the light of the Gospel" (cf. Gaudium et Spes , n. 50).
   
   The Council goes on to say: "the dissociation, which is present at many, including the faith they profess and their daily lives, it should be counted among the most serious errors of our time" (cf. ibid., 43). This error has become even more apparent in recent years when you look at the phenomenon of people who profess to be Catholic while at the same time support laws contrary to natural law and divine law and openly contradict the Church's Magisterium. As these words resonate today the Council: "It is not therefore create artificial opposition between professional and social activities on the one hand, and religious life of the other" (Gaudium et Spes , 43). The moral life, home, professional, scientific, social, should be guided by faith and thus ordered to the glory of God (cf. ibd.). We note again in these teachings of the Council the importance of the primacy of the will of God and His glory in the life of each believer and of the whole Church. The Council says this is not only a document on the liturgy, but in the document pastorale per eccellenza: la Costituzione pastorale “ Gaudium et Spes ”.
   
   
6. Il dovere di promuovere l’apostolato dei fedeli laici (cfr. Sacrosanctum Concilium, n.9)
   
   Un altro punto essenziale della vita pastorale è questo: “la Chiesa deve incitare i fedeli a tutte le opere di carità, di pietà e di apostolato” (cfr. Sacrosanctum Concilium , n. 9). In questo punto risiede il gran contributo storico del Concilio Vaticano II alla valorizzazione della dignità e del ruolo specifico dei fedeli laici nella vita e nell’attività della Chiesa. Si può dire che esso è uno sviluppo organico ed un coronamento the teaching of Pope Pius XI on the question of the lay faithful. The Dogmatic Constitution Lumen Gentium presents a remarkable synthesis on the question of the lay faithful in the Church and the world with a solid theological foundation and a clear indication of pastoral care, saying: "Moreover, lay remedy the customs and conditions of the world when they are causing to sin, so that all may be conformed to the norms of justice, rather than impede, favor the practice of virtue. By so doing they will impregnate culture, moral values \u200b\u200band human activity. In this way the field of the world is better prepared to receive the seed of the divine word, and together the church doors open more larghe, per permettere che l'annunzio della pace entri nel mondo. Per l'economia stessa della salvezza imparino i fedeli a ben distinguere tra i diritti e i doveri, che loro incombono in quanto membri della Chiesa, e quelli che competono loro in quanto membri della società umana. Cerchino di metterli in armonia fra loro, ricordandosi che in ogni cosa temporale devono essere guidati dalla coscienza cristiana, poiché nessuna attività umana, neanche nelle cose temporali, può essere sottratta al comando di Dio. Nel nostro tempo è sommamente necessario che questa distinzione e questa armonia risplendano nel modo più chiaro possibile nella maniera di agire dei fedeli, affinché la missione della Chiesa possa più pienamente rispondere alle special conditions of the modern world. As indeed it must be recognized that the earthly city, dedicated to the care legitimately secular, is governed by its principles, is rightly rejected the infamous doctrine that seeks to build a society without any regard for religion and religious freedom and eliminates the challenges citizens' (n. 36). Here
   
   Council condemns secularism, without using the word, quoting Leo XIII (Dei Encicl. Immortal, 1 November 1885: ASS 18 (1885), pp. 166ss. Idem, Enc. Sapientiae Christianae, Jan. 10. 1890: ASS 22 (1889-90), pp. 397ss. Pius XII, Disc. In your branch, March 23, 1958: AAS 50 (1958), p. 220), said that: "the legitimate sound secular state is one of the principles of Catholic doctrine" (ibid.). The Pope continued, saying "the lives of individuals, family life, the life of communities large and small, will be powered by the doctrine of Jesus Christ, the love of God and in God, love of neighbor." This doctrine is clear in the essentials is an echo in the Dogmatic Constitution on the Church and in the Pastoral Constitution of Vatican II.
   
   The vocation of lay the Council says: "It belongs to the laity to seek the kingdom of God by engaging in temporal affairs and directing them according to God" ( Lumen Gentium, n. 31). In the decree on the lay the Council speaks of idolatry of temporal things because of too much confidence in the advancement of natural sciences and technology (cf. Apostolicam Actuositatem , 7). The Council goes on to state that marriage and family life is the pursuit for excellence and the school of the lay apostolate ( Lumen Gentium, n. 35). In fact, marriage and family life is the place where Christianity pervades the entire organization of everyday life and turns it over. The Christian family loudly proclaims both the present virtues of the kingdom of God and the hope of life blessed. Thus, by its example and its witness, accuses the world of sin and enlightens those who seek the truth (ibd.). We can see today, as this is the current expression of the Council: the Christian and Catholic family is a living indictment of the world, accusing the world of sin.
   
   The peculiar form of the lay apostolate is the witness of the life of faith, hope and charity: then we exclude an apostolate of activism and earthly interests. We can find in the decree on the laity a short handbook lay apostle, where the Council teaches that the internal shape of the lay apostolate must be the conformation with the suffering Christ and that the purpose of his apostolate is the eternal salvation of men in the world. The Council says: "We all remember that, with public worship and prayer, penance and voluntary acceptance of the hardships and sorrows of life, which conform to the suffering Christ (cf. 2 Cor 4:10; Col 1.24), they can reach all people and contribute to the salvation of the whole world "( Apostolicam Actuositatem , 16). Often the lay apostle because of his loyalty to Christ, even threatening his life, says the Council (cf. ibd., 17).
   
   
7. the duty to promote the vocation of all to holiness (cf. Sacrosanctum Concilium, n. 9)
   
   L’ultima nota essenziale dell’attività pastorale della Chiesa consiste nel promuovere la vocazione di tutti alla santità, dicendo che i seguaci di Cristo, pur non essendo di questo mondo, devono essere tuttavia la luce del mondo (cfr. Sacrosanctum Concilium , n. 9). Più specificamente il Concilio tratta questo tema nel capitolo quinto della Costituzione dogmatica Lumen Gentium , nn. 39 – 42: “ De universali vocatione ad sanctitatem in Ecclesia ”. In ciò si può vedere il contributo veramente storico, più specifico e proprio del Concilio Vaticano II. La santità consiste in fondo nell’imitazione di Cristo, di Cristo povero e humble, Christ carrying the Cross, says the Constitution Lumen Gentium No 41. The Imitation of Christ draws its climax in his martyrdom, in the courageous witness to Christ before men (see ibid., 42). The Council says: "Everyone must be prepared to confess Christ before men and to follow the path of the cross during the persecutions, which never fail to Church" (ibid.).

III. The true intent and purpose of the Second Vatican Council

For a correct reading of the texts of Vatican II must also take into account the specific characteristics of the time when it took place. In the homily of Pope Paul VI, during the last general congregation of the Second Vatican Council, 7 December 1965, the Pope gave the following description of the historical period in which they celebrated the Second Vatican Council: "The time when it was made, a time that everyone recognizes orientated toward the conquest of the kingdom of the earth rather than the kingdom of heaven, a time in which forgetfulness of God has become habitual, and seems, quite wrongly, as suggested by scientific advances, a time when the fundamental act of the human person, more aware of himself and of his liberty, tends to rule for his own absolute autonomy, emancipation from every transcendent law, a time when secularism seems to be the legitimate consequence of modern thought and wisdom in the temporal ordering of society, a time, moreover, in which the soul of man can reach the depths of irrationality and desolation, a time, finally, that also records in the major world religions disturbances and limitation not before experienced. At this time our council was celebrated in honor of God "(loc cit., Pp. 1063-1064). According

expression of Blessed Pope John XXIII in his speech at the last general congregation of the First Session of the Council, December 7, 1962, for the sole purpose of the council and the only hope and trust of the Pope and of the Council Fathers is in this: "To know more and more men of our time the Gospel of Christ, the practice of good cheer, and do not penetrate decisively in every aspect of civilization" (op. cit., pp. 881-882). There may be a principle and a pastoral method most authentic and most Catholic of this?

In his speech to close the first session of Vatican II, December 8, 1962, Pope John XXIII had it the true purpose of the council and desires spiritual fruit, "Why the holy church, firm in faith, strengthened in the hope and the more ardent in love, flowers of a new and youthful vigor, and, equipped with more sacrosanct, is more efficient, more deliberate in expanding the Kingdom of Christ "(Personal Letter to the Bishops of Germany on 11 January 1962) ... Then the Kingdom of Christ on earth will be stretched by a new growth. Then the world will sound higher and sweeter than the good news of human redemption, which is confirmed by the supreme rights of God Almighty, the bonds of brotherly love among men, the peace that was promised on this earth to men of good will "(op. cit., p. 891). According to the intention and desire of the holy Pope John XXIII, Vatican Council II should strongly contribute to the following purpose: "that the whole human family grow abundant fruits of faith, hope and charity. " This is, in the words of John XXIII, the singular importance and dignity of the Council (cf. ibid.).

IV. The challenge of conflicting interpretations

For a correct interpretation must take into account the intention of the same council documents and specifications in the words of the Conciliar Popes John XXIII and Paul VI. Finally, you must discover the common thread throughout the work of the Council, which is the salus animarum , namely the pastoral plan. This, in turn, dependent on and subject to the promotion of divine worship and the glory of God, that depends on the primacy of God This primacy of God in life and in all work of the Church is clearly manifested by the fact that the constitution on liturgy occupies intentionally and chronologically the first place in the vast work of the Council. The seven essential characteristics of a theory and pastoral practice are exactly in the Constitution which is the worship of God and the sanctification of men, at no 9 of Sacrosanctum Concilium , and they are:

1. The urgency to preach Christ to non-believers to be converted.
2. maximum care about the preaching of the faith.
3. The essential role of penance in the life of the Church.
4. The sacraments as the primary means of salvation and sanctification, the place where the Eucharist occupies the center and summit.
5. The integrity of the moral teaching.
6. The apostolate of the laity in the Church and human society.
7. the universal call to holiness.

The characteristic break in the interpretation of texts of the Council is manifested in a more stereotyped and published in the thesis of a change anthropocentric, or secularizing nature of Vatican II about the tradition of the Church year. One of the most popular events of such an interpretation was wrong, ie, the so-called Liberation Theology and its subsequent devastating pastoral practice. What a contrast there is between this liberation theology and its practice and the Council, it is clear by the following Council's teaching: "the mission that Christ entrusted to his Church is not of political, economic or social standing: the end In fact, that he is of a religious code "(cf. Gaudium et Spes , 42). He then says the same document, that the nature and mission of the Church are not tied to any particular political system, economic or social (see ibid.). The Constitution Gaudium et Spes cites the following words of Pius XII. "The her Divine Founder, Jesus Christ, the Church has not given any mandate or fixed any end of a cultural nature. The goal which Christ assigns is strictly religious. The Church must lead men to God, because you donate to him without reserve. The Church can not lose sight of this purpose is strictly religious, supernatural. The sense of all its activities until the last canon of its Code, can only refer to it directly or indirectly "(Pius XII, Address to students of history and art, March 9, 1956: AAS 48 (1956), p . 212).

doctrinal interpretation fails, lighter weight was manifested in the pastoral-liturgical. Yes may mention in this regard the decline in the sacred and sublime elements of the liturgy and the introduction of more anthropocentric gesture. This phenomenon is evident in three liturgical practices known and very widespread in almost all the parishes of the Catholic world: the almost complete disappearance of the use of Latin, you will receive the Eucharistic Body of Christ directly on the hand and foot and the celebration of Eucharistic Sacrifice in the way of a closed circle in which priest and people constantly watching each other in the face. This way of praying, that is not to be facing in the same direction, which is an expression of physical and symbolic more natural than the truth that we are all spiritually lifted up to God in public worship, a practice that contradicts Jesus and His Apostles were observed in both the public prayer in the synagogue or temple. Also contradicts the unanimous testimony of the Fathers and all the later tradition of Eastern and Western Church. These three practices of pastoral and liturgical resounding break with the law of prayer maintained by generations of Catholic faithful for at least a millennium, can not find any support in the conciliar texts, rather than contradict or a specific text of the Council (see the Latin language. Sacrosanctum Concilium, n. 36 § 1, 54), the 'mens ", the real intention of the Fathers conciliari, come lo si può verificare nei Atti del Concilio.

Nel chiasso ermeneutico delle interpretazioni contrastanti e nella confusione d’applicazioni pastorali e liturgiche, appare come unico interprete autentico dei testi conciliari il Concilio stesso unitamente al Papa. Si potrebbe porre un’analogia con il clima ermeneutico confuso dei primi secoli della Chiesa, provocato da interpretazioni bibliche e dottrinali arbitrarie da parte di gruppi eteredossi. Nella sua famosa opera " De praescriptione haereticorum " Tertulliano poteva contrapporre agli eretici di diverso orientamento il fatto che solamente la Chiesa possiede la "praescriptio", cioè soltanto la Chiesa è la proprietaria legittima della fede, della word of God and tradition. With this in disputes about the true interpretation of the Church can reject heretics " holes at the outset." Only the Church can say, according Tertuliano: "Ego sum heres Apostolorum" ( Praescr ., 37, 3). Speaking Similarly, only the supreme Magisterium of the Pope or Ecumenical Council for a possible future can say, "Ego sum heres Councils Vatican II."

In recent decades there, and so far there, working groups within the Church an enormous abuse of the pastoral character of the Council and its texts are written according to this pastoral plan, since the Concilio non voleva presentare propri insegnamenti definitivi o irreformabili. Dalla stessa natura pastorale dei testi del Concilio s’evidenzia che i suoi testi sono di principio aperti a completamenti ed ad ulteriori precisazioni dottrinali. Tenendo conto dell’ormai pluridecennale esperienza delle interpretazioni dottrinalmente e pastoralmente sbagliate e contrarie alla continuità bimillenaria della dottrina e della preghiera della fede, sorge la necessità e l’urgenza di un intervento specifico ed autorevole del Magistero pontificio per un’interpretazione autentica dei testi conciliari con completamenti e precisazioni dottrinali; una specie di " Syllabus errorum circa interpretationem Concilii Vaticani II ". C’è need a new Syllabus , this time not so much directed against the errors coming from outside the Church, but against the widespread errors in the Church by supporters of the thesis of discontinuity and rupture with its application doctrinal, liturgical and pastoral . Such Syllabus should cost two parts: the part that reports errors and with the positive part of the propositions of clarification, completion and doctrinal clarification.

S'evidenziano two groups that support the theory of rupture. One of this group tries to Protestantization doctrinal, liturgical and pastoral life of the Church. On the other side there are those traditionalist groups che, a nome della tradizione, rigettano il Concilio e si sottraggono alla sottomissione al supremo vivente Magistero della Chiesa, al visibile Capo della Chiesa, il Vicario di Cristo sulla terra, sottomettendosi per ora soltanto al Capo invisibile della Chiesa, aspettando dei tempi migliori.

Papa Paolo VI così spiegava durante il Concilio il significato del vero rinnovamento della Chiesa: “Noi pensiamo che su questa linea debba svilupparsi la psicologia nuova della Chiesa: clero e fedeli troveranno un magnifico lavoro spirituale da svolgere per il rinnovamento della vita e dell’azione secondo Cristo Signore; ed a questo lavoro Noi invitiamo i Nostri Fratelli ed i Nostri Figli: coloro che amano Cristo e la Chiesa siano con noi nel professare più chiaramente il senso della verità, proprio della tradizione dottrinale che Cristo e gli Apostoli inaugurarono; e con esso il senso della disciplina ecclesiastica e dell’unione profonda e cordiale, che tutti ci fa fidenti e solidali, come membra d’un medesimo corpo” (Paolo VI, Discorso nell’ottava sessione pubblica del Concilio Vaticano II, il 18 novembre 1965, loc. cit., p. 1054).

Papa Paolo VI, spiegando la mens del Concilio, affermava nel discorso durante l’ottava sessione pubblica: “Affinché tutti siano confortati in questo rinnovamento spirituale proponiamo alla Chiesa di ricordare piamente le parole e gli esempi degli ultimi due Nostri Predecessori, Pio XII and John XXIII, in which the Church itself and the world owe so much, and to this end that initiates the canonical process of beatification of those lofty and pious and dear We Popes. It will be so indulged the desire for that one and the other was in this sense expressed by many voices, so be assured the history of the assets of their spiritual heritage, will prevent some other reason, than the worship of true holiness, that is the glory of God and the building of his Church, recompose their genuine care and figures for our worship and that of future centuries "(Paul VI, Address to the eighth session public of Vatican II, November 18, 1965, loc. cit., p. 1054).

There were basically two grounds because the real intention of the Council and its teaching could bring abundant and lasting fruit. One was outside the Church, in the violent process of social and cultural revolution of '60, as every strong social phenomenon penetrated into the Church by infecting her spirit break large areas of people ed'istituzioni. The other impediment is manifested in the lack of skilled and intrepid at the same time the pastors of the Church that they were ready to defend the purity and integrity of faith and liturgical and pastoral life, do not be swayed neither the praise nor fear (" laudibus nec, nec fear").

Already the Council of Trent stated in one of his last general decrees on the reform of the Church: "the holy synod, shaken by the many serious ills that afflict the Church, can not but remember that what is most necessary to the Church of God. .. pastors choose good and appropriate, more so, as our Lord Jesus Christ will call to account the blood of those sheep that were destroyed because of bad government negligent and forgetful pastors of their duty "( Sessio XXIV, Decretum de reformatione , can. 1). The Council continues: "How to anyone for any reason by the Holy See have any right to intervene in the promotion of future clergy, or those who take part in another way ... The sacred synod urges them and warns them first because they remember that they can not do anything more useful for the glory of God and the salvation of the people who choose to engage in good shepherds and able to govern the Church "(ibid.).

So there really a need to reconcile with Syllabus doctrinal value and there is also the need for pastors in the number of saints, brave and deeply rooted in the tradition of the Church, lacking any sort of mentality of breaking is campo dottrinale, sia in campo liturgico. Infatti, questi due elementi costituiscono l’indispensabile condizione affinché la confusione dottrinale, liturgica e pastorale diminuisca notevolmente e l’opera pastorale del Concilio Vaticano II possa portare molti e durevoli frutti nello spirito della tradizione, che ci collega con lo spirito che regnava in ogni tempo, dappertutto ed in tutti veri figli della Chiesa cattolica, che è l’unica e la vera Chiesa di Dio sulla terra.

Roma, 17 dicembre 2010
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"Concilio Ecumenico Vaticano II. Un Concilio pastorale. Analisi storico-filosofico-teologica".

Convegno di studi sul Concilio Vaticano II per una sua giusta ermeneutica alla luce della Tradizione Church, organized by the Theological Seminary "Immaculate Mediatrix" of the Franciscans of the Immaculate Conception.

Istituto Maria SS. Bambina, via Paolo VI 21, Rome, 16-18 December 2010.