"... plures enim fuere Pontifices Romani haeretici. Item et novissime fertur de Joanne XXII, quod publice docuit, declaravit, et ab omnibus teneri mandavit, quod animas purgatae ante finale judicium non habent stolam, quae est clara et facialis visio Dei."
(03) Note well. It is asked in what sense the infallibility of the Roman Pontiff is "absolute." I reply and openly admit: in no sense is pontifical infallibility absolute, because absolute infallibility belongs to God alone, who is the first and essential truth and who is never able to deceive or be deceived. All other infallibility, as communicated for a specific purpose, has its limits and its conditions under which it is considered to be present. The same is valid in reference to the infallibility of the Roman Pontiff. For this infallibility is bound by certain limits and conditions. What those conditions may be should be deduced not "a priori" but from the very promise or manifestation of the will of Christ. ...
Itaque Nos traditioni a fidei Christianæ exordio perceptæ fideliter inhærendo, ad Dei Salvatoris nostri gloriam, religionis Catholicæ exaltationem et Christianorum populorum salutem, sacro approbante Concilio, docemus et divinitus revelatum dogma esse definimus: Romanum Pontificem, cum ex cathedra loquitur, id est, cum omnium Christianorum pastoris et doctoris munere fungens pro suprema sua apostolica auctoritate doctrinam de fide vel moribus ab universa Ecclesia tenendam definit, per assistentiam divinam ipsi in beato Petro promissam, ea infallibilitate pollere, qua divinus Redemptor Ecclesiam suam in definienda doctrina de fide vel moribus instructam esse voluit; ideoque eiusmodi Romani Pontificis definitiones ex sese, non autem ex consensu Ecclesiae, irreformabiles esse.
Si quis autem huic Nostræ definitioni contradicere, quod Deus avertat, præsumpserit: anathema sit.
(Pastor aeternus, DS 3074)
【英語原文】
12th Pent 2019 Korea Osaka
Fr Peter Fortin, SSPX
There are many mentions throughout the liturgical year concerning fraternal charity, but today’s gospel allows an opportunity to treat of this very important commandment of Our Lord.
This Sunday marks the beautiful parable of the Good Samaritan and presents the virtue of fraternal charity as a distinctive sign of the Christian religion. We will look the parable in its literal meaning and learn from the very deep lesson of mercy and love. The Church as a good mother always reminds her children of those things that are of most importance. During the year, fraternal charity comes up many times. One spiritual writer remarks that the Church is constantly reminding us that fraternal charity is what St. John the Apostle, the beloved disciple of Christ, would always remind during his Apostolate. By tradition, he would always exhort his hearers to love one another by saying often “Little children, love one another”. And then he would remind the faithful that “It is the command of the Lord, if it is fulfilled, it is enough”. The Church does the same throughout the year, never tiring to remind the faithful about fraternal charity. We can not take these reminders for granted thinking that it is not necessary. On the contrary the more that the Church stresses a particular point then the more importance must be given.
Our Lord makes us reflect on fraternal charity in a beautiful and forceful manner so that we can grasp the seriousness of the commandment. First, there is the Sermon on the Mount which contains the basic precepts for the Kingdom of God. In the Eight Beatitudes there are two beatitudes treating specifically of fraternal charity. “Blessed are the merciful for they shall obtain mercy,” and “Blessed are the peacemakers, for they shall be called the children of God.” Whenever Our Lord speaks about the fulfillment or perfection of the God’s law, it is concerned with fraternal charity, love of neighbor. St. Paul writes concerning this: “Love is the fulfillment of the law”.
In the Sermon on the Mount, Our Lord shows that the commandments of the Old Law are more perfect and binding in the New Law. Our Lord even points out that in the Old Covenant, the fifth commandment reads: Thou shalt not kill.” In the new covenant this commandment says; “Whosoever is angry with his brother shall be in danger of the judgement”. It does not even mention killing, one cannot hate his brother, nor despise nor to treat in ill manner. In St. John’s Epistle, is written “Whoever hates his brother is a murderer” and no murderer can have part in Heaven. In the Sermon on the Mount, Jesus goes on to say: “You have heard it said ‘An eye for an eye and a tooth for a tooth.’ But I say to you to resist evil; but if one strike on thy right cheek, turn to him also the other.” This sermon by Our Lord proves that fraternal charity has a very special place in the teachings of Our Lord.
In the Gospel of St. John Our Lord instructs us “A new commandment I give unto you, that you love one another, as I have loved you, that you also love one another. By this shall all men know that you are my disciples, if you have love for another.” (John 13:34) The Pharisees had marked the love that Our Lord had for Lazarus outside the tomb before He raised him “See how He love him.”
Another deep impression that Our Lord wishes to leave on our souls is the scene of the Last Judgement, by being instructed on how we will be judged. He does not enumerate the different vices, lying, theft murder or adultery but on how one practices fraternal charity. He will judge us on whether we were able to see Christ in our neighbor, whether we were able to love our neighbor and to perform acts of mercy for our neighbor but out of love for Christ. Our Lord reminds us “Whatsoever you have done to the least of my brethren, you have done to me.”
We see the perfect example of Our Lord, How He had a great love for sinners for those who are poor and afflicted. “I am the Good Shepherd and I lay my life down for my sheep” and “Greater love than this no man has than to lay down his life for His friends.” Then on the cross, Our Lord prays for executioners: “Father, forgive them for they know not what they do.” Incredible, asking pardon for the very executioners at the moment of execution. At the Last Supper, He performs the work of a slave and washes the feet of the disciples. The last testament that Our Lord gives to His disciples before His death, “I have given an example that you may do what I have done to you.” It is striking to hear these beautiful statements on fraternal charity and then to really see the true ideal of a Catholic to follow this commandment of God to love our neighbor as ourselves.
i. St. Joseph, pure spouse of most holy Mary, the trouble and anguish of thy heart were great, when, being in sore perplexity, thou wast minded to put away thy stainless spouse: but this joy was inexpressible when the archangel revealed to thee the high mystery of the Incarnation. By this thy sorrow and thy joy, we pray thee comfort our souls now and in their last pains with the consolation of a well-spent life, and a holy death like unto thine own, with Jesus and Mary at our side. Pater, Ave, and Gloria.
ii. St. Joseph, Blessed Patriarch, chosen to the office of Father of the Word made Man, the pain was keen that thou didst feel when thou didst see the Infant Jesus born in abject poverty; but thy pain was changed into heavenly joy when thou didst hear the harmony of angel-choirs, and behold the glory of that night when Jesus was born. By this thy sorrow and thy joy, we pray thee obtain for us, that, when the journey of our life is ended, we too may pass to that blessed land where we shall hear the angel-chants, and rejoice in the bright light of heavenly glory. Pater, Ave, and Gloria.
iii. St. Joseph, who wast ever most obedient in executing the law of God, thy heart was pierced with pain when the Precious Blood of the Infant Saviour was shed at His Circumcision; but with the Name of Jesus new life and heavenly joy returned to thee. By this thy sorrow and thy joy, obtain for us, that, being freed in our life from every vice, we too may cheerfully die, with the sweet Name of Jesus in our hearts and on our lips. Pater, Ave, and Gloria.
iv. St. Joseph, faithful Saint, who wast admitted to take part in the redemption of man; the prophecy of Simeon foretelling the sufferings of Jesus and Mary caused thee a pang like that of death; but at the same time his prediction of the salvation and glorious resurrection of innumerable souls filled thee with a blessed joy. By this thy sorrow and thy joy, help us with thy prayers to be of the number of those who, by the merits of Jesus and his Virgin Mother, shall be partakers of the resurrection to glory. Pater, Ave, and Gloria.
v. St. Joseph, watchful Guardian, friend of the Incarnate Son of God, truly thou didst greatly toil to nurture and to serve the Son of the Most High, especially in the flight thou madest with Him unto Egypt; yet didst thou rejoice to have God Himself always with thee, and to see the overthrow of the idols of Egypt. By this thy sorrow and thy joy, obtain for us grace to keep far out of the reach of the enemy of our souls, by quitting all dangerous occasions, that so no idol of earthly affection may any longer occupy a place in our hearts, but that, being entirely devoted to the service of Jesus and Mary, we may live and die for them alone. Pater, Ave, and Gloria.
vi. St. Joseph, angel on earth, who didst so wonder to see the King of heaven obedient to thy bidding, the consolation thou hadst at His return was disturbed by the fear of Archelaus, but nevertheless, being reassured by the angel, thou didst go back and dwell happily at Nazareth, in the company of Jesus and of Mary. By this thy sorrow and thy joy, obtain for us, that, having our hearts freed from idle fears, we may enjoy the peace of a tranquil conscience, dwelling safely with Jesus and Mary, and dying at last between them. Pater, Ave, and Gloria.
vii. St. Joseph, example of all holy living, when, though without blame, thou didst lose Jesus, the Holy Child, thou didst search for Him for three long days in great sorrow, until with joy unspeakable thou didst find him, who was as thy life to thee, amidst the doctors in this Temple. By this thy sorrow and thy joy, we pray thee with our whole heart so to interpose always in our behalf, that we may never lose Jesus by mortal sin; and if (which God avert) we are at any time so wretched as to do so, that we pray thee to aid us to seek Him with such ceaseless sorrow until we find Him, particularly in the hour of our death, that we may pass from this life to enjoy Him for ever in heaven, there to sing with thee His divine mercies without end. Pater, Ave, and Gloria.
Ant. Jesus Himself was about thirty years old, being, as was supposed, the son of Joseph.
V. Pray for us, holy Joseph. R. That we may be made worthy of the promises of Christ.
Let us pray. O God, who in Thine ineffable providence didst vouchsafe to choose blessed Joseph to be the husband of Thy most holy Mother; grant, we beseech Thee, that we may have him for our intercessor in heaven, whom on earth we venerate as our holy protector. Who livest and reignest world without end. Amen.
フェントン神父(Msgr. Fenton)は、この点においては、この大多数の意見をとりませんでしたが、次のように認めています。
"a great number of the manuals of sacred theology, current in our time, assert that... the assent due to these teachings [truths virtually contained in Revelation] is that of a strictly Ecclesiastical Faith."
(The Question of Ecclesiastical Faith, A. E. R., April, 1953.)
「エキュメニカル運動は、新約には知られていない状況、従って、そのためには新約がいかなる指針も提示することが出来ない状況から出てきた。」
"The ecumenical movement grew out of a situation unknown to the New Testament and for which the New Testament can therefore offer no guidelines."
「第二バチカン公会議の神学的強調点」(Theological Highlights of Vatican II, 1966, Ratzinger, p. 112)
その本の中で、Van Noort は、不可謬性の「副次的な対象」について説明しています。(Christ's Church p110を見てください。)繰り返して言えば、不可謬性の第二の対象(副次的対象)とは、天主によって主要に(formally)啓示されたものではないが、啓示された遺産に緊密に関係している事柄です。
One can easily see why matters connected with revelation are called the secondary object of infallibility. Doctrinal authority and infallibility were given to the Church's rulers that they might safeguard and confidently explain the deposit of Christian revelation. That is why the chief object of infallibility, that, namely, which by its very nature falls within the scope of infallibility, includes only the truths contained in the actual deposit of revelation. Allied matters, on the other hand, which are not in the actual deposit, but contribute to its safeguarding and security, come within the purview of infallibility not by their very nature, but rather by reason of the revealed truth to which they are annexed. As a result, infallibility embraces them only secondarily. It follows that when the Church passes judgment on matters of this sort, it is infallible only insofar as they are connected with revelation.
Van Noort は、次の5つの事柄が、不可謬性の副次的対象であると列挙しています。
1. 神学的結論 theological conclusions;
2. 教義的事実 dogmatic facts;
3. 教会の一般的規律 the general discipline of the Church;
4. 修道会の承認 approval of religious orders;
5. 列聖 canonization of saints.
When theologians go on to break up the general statement of this thesis into its component parts, they teach that the following individual matters belong to the secondary object of infallibility:
1. theological conclusions;
2. dogmatic facts;
3. the general discipline of the Church;
4. approval of religious orders;
5. canonization of saints.
Assertion 1: The Church's infallibility extends to theological conclusions. This proposition is theologically certain.
Assertion 2: The Church's infallibility extends to dogmatic facts. This proposition is theologically certain.
Assertion 3: The Church's infallibility extends to the general discipline of the Church. This proposition is theologically certain.
Assertion 4: The Church's infallibility extends to the approval of religious orders. This proposition is theologically certain.
Assertion 5: The Church's infallibility extends to the canonization of saints. This is the common opinion today.
Van Noort は、カトリック教会の不可謬性が列聖にまで及ぶ、というのは、共通意見である、と位置付けている。
Assertion 5: The Church's infallibility extends to the canonization of saints. This is the common opinion today.
『たとえば教皇アドリアノ六世はこう言います。
"... plures enim fuere Pontifices Romani haeretici. Item et novissime fertur de Joanne XXII, quod publice docuit, declaravit, et ab omnibus teneri mandavit, quod animas purgatae ante finale judicium non habent stolam, quae est clara et facialis visio Dei."
Oeuvres complètes de Bossuet:XXVIII.
De Adriano VI cur privatim dicendum : unus rem totam conficit : ejus jam Pontificis recusus Romæ liber retractatione nulla.
Declaramus, pronuntiamus et definimus doctrinam quae tenet beatissimam Virginem Mariam in primo instanti suae conceptionis fuisse singulari Omnipotentis Dei gratia et privilegio, intuitu meritorum Christi Jesu Salvatoris humani generis, ab omni originalis culpae labe praeservatam immunem, esse a Deo revelatam, atque idcirco ab omnibus fidelibus firmiter constanterque credendam.
Quoniam autem Christus redemptor noster corpus suum id, quod sub specie panis offerebat (cf Mt 26.26ss; Mc 14.22ss; Lc 22.19s; 1 Co 11.24ss), vere esse dixit, ideo persuasum semper in Ecclesia Dei fuit, idque nunc denuo sancta haec Synodus declarat: per consecrationem panis et vini conversionem fieri totius substantiae panis in substantiam corporis Christi Domini nostri, et totius substantiae vini in substantiam sanguinis ejus. quae conversio convenienter et proprie a sancta catholica Ecclesia transsubstantiatio est appellata (can.2).
“By the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation” (Session XIII, chapter IV).
2. Si quis dixerit, in sacrosancto Eucharistiae sacramento remanere substantiam panis et vini una cum corpore et sanguine Domini nostri lesu Christi, negaveritque mirabilem illam et singularem conversionem totius substantiae panis in corpus et totius substantiae vini in sanguinem, manentibus duntaxat speciebus panis et vini, quam quidem conversionem catholica ecclesia aptissime transsubstantiationem appellat: anathema sit.
“If anyone denies that in the sacrament of the most Holy Eucharist are contained truly, really and substantially the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole Christ, but says that He is in it only as in a sign, or figure or force, let him be anathema” (Session XIII, Canon I). 43
The teaching office of the Church or, as they say, “the teaching Church,” is made up of those to whom God entrusted the right and the duty to teach the Christian religion authoritatively. The words “in matters of faith and morals in such a way as to require of everyone full and absolute assent” are included in the proposition because, according to Catholic teaching, the Church's rulers are infallible not in any and every exercise of their teaching power; but only when, using all the fulness of their authority, they clearly intend to bind everyone to absolute assent or, as common parlance puts it, when they “define” something in matters pertaining to the Christian religion. That is why all theologians distinguish in the dogmatic decrees of the councils or of the popes between those things set forth therein by way of definition and those used simply by way of illustration or argumentation. For the intention of binding all affects only the definition, and not the historical observations, reasons for the definition, and so forth. And if in some particular instances the intention of giving a definitive decision were not made sufficiently clear, then no one would be held by virtue of such definitions, to give the assent of faith: a doubtful law is no law at all.
今回の台風は私たちに今までの天主のお恵みに気づかせてくれました。Image may be NSFW. Clik here to view.アヴェ・マリア・インマクラータ愛する兄弟姉妹の皆様、大阪の夕方の主日のミサについてご質問を受けました。【質問】童貞聖マリア様の御誕生の大祝日おめでとうございます!......>続きを読む
聖ピオ十世会:9月の聖伝のミサ(トリエント・ミサ、ラテン語ミサ、旧典礼のミサ)の報告:SSPX JAPAN Traditional Latin MassImage may be NSFW. Clik here to view.アヴェ・マリア・インマクラータ!愛する兄弟姉妹の皆様、、台風21号は、大阪に大きな被害をもたらしました。聖ピオ十世会の聖堂は、被害が無かったとの報告を受けております。......>続きを読む
ベネディクト十六世「公会議後の楽観主義こそが、偽りの楽観主義だ。修道院が閉鎖されつづけ、神学校が閉鎖されつづけている時、全ては順調だ!と。私は言う。いいえ!全ては順調ではない。」Image may be NSFW. Clik here to view.アヴェ・マリア・インマクラータ!愛する兄弟姉妹の皆様、今日は聖母の御誕生日です。おめでとうございます!ルルドさんというハンドルネームの方からコメントを頂きました。ル......>続きを読む
この黙想をする時に、では今日はImage may be NSFW. Clik here to view.、「イエズス様の聖心が、涙を流して泣いている」という姿を想像して下さい。秋田のマリア様の御像は、涙は流されました。ラ・サレットの聖母も涙されました。今日、ファチマのマリア様も涙を流していると想像してみて下さい。こんなに私たちを愛しているにも関わらず、霊魂がその愛に応えないその様子を見て、流している涙です。
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聖アウグスティヌスの作と言われる有名な祈り DOMINE Iesu, noverim me, noverim te をご紹介します。
主イエズスよ、私を知らしめ、御身を知らしめ給え。
御身以外の何ものをも私が求めないように。
私を憎ましめ、御身を愛さしめ給え。
御身のために私がすべてを行うように。
私を卑しめ、御身を高揚さしめ給え。
御身以外の何ものをも考えないように。
私を殺さしめ、御身いおいて私を生かしめ給え。
何が起ころうとも、御身から私が受け入れるように。
私を追放さしめ、御身に追従さしめ給え。
常に御身に従うことを私が選ぶように。
私から逃げさしめ、御身に避難さしめ給え。
御身によりて私が守られるに相応しくなるために。
私を恐れさしめ、御身を畏れさしめ給え。
御身によりて、私が選ばれた者たちの中にあるために。
私には頼まず、御身に頼ましめ給え。
御身のために、私が従順することを望むように。
御身以外の何ものにも愛着せぬように。
御身のために私が貧しき者となるように。
私を見給え、私が御身を愛するように。
私を呼び給え、私が御身を見るように。
そして永遠に御身を享受するために。
アメン
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DOMINE Iesu, noverim me, noverim te,
Nec aliquid cupiam nisi te.
Oderim me et amem te.
Omnia agam propter te.
Humiliem me, exaltem te.
Nihil cogitem nisi te.
Mortificem me et vivam in te.
Quaecumque eveniant accipiam a te.
Persequar me, sequar te,
Semperque optem sequi te.
Fugiam me, confugiam ad te,
Ut merear defendi a te.
Timeam mihi, timeam te,
Et sim inter electos a te.
Diffidam mihi, fidam in te.
Oboedire velim propter te.
Ad nihil afficiar nisi ad te,
Et pauper sim propter te.
Aspice me, ut diligam te.
Voca me, ut videam te,
Et in aeternum fruar te.
Amen.
ヴァルター・ブラントミュラー枢機卿(Cardinal Walter Brandmüller)が、近く行われる予定のアマゾン周辺地域のための特別シノドスの討議要綱(Instrumentum laboris)に関して批判をなしたのち、7月には新たに三つの批判が出されました。その第一の批判は、前教理省長官ゲルハルト・ミュラー枢機卿(Cardinal Gerhard Ludwig Müller)からのものです。
このドイツのミュラー枢機卿は、アマゾン地域という特別なケースに、世界への模範となる価値を与えているこの討議要綱「インストゥルメントゥム・ラボーリス」(IL)を告発しました。
「アマゾン地域は、教会にとって、そして世界にとって、『全体のための一部 pars pro toto として、一つのパラダイムとして、全世界のための希望として』奉仕するべきである(IL 37)。すでに、まさにこの達成すべき役割が定められていること自体が、地球という一つの家の中ですべての人間の『完全なintégral』発展という思想を示しており、教会がそれに対して自らに責任があると宣言しているのです。この思想は、何度も何度も討議要綱に見られます。」
枢機卿は、使われている諸表現の不正確さを強調しました。
「鍵となる諸用語(キーワード)が明確に定義されておらず、また過度に使われています。例えば『シノドスの道』とは何でしょうか?『完全なintégral発展』とは何でしょうか?『サマリア人的・宣教師的・シノドス的・開かれた教会une Eglise samaritaine, missionnaire, synodale et ouverte』とは何を意味するのでしょうか?あるいは『手を差し伸べる教会』とは?『貧しい者の教会』は?『アマゾンの教会』などなどは?」
討議要綱の作者らが、『インカルチュレーションの活動的主体は、先住民たち自身である』(IL 122)と書いた後、次のような奇妙な定式、すなわち『教皇フランシスコが確認したように、“恩寵は文化を前提とする”la grâce suppose la culture』と付け加えるなどする時、彼らの追従(ついしょう)はその頂点に達するのです。まるで教皇自身がこの原理を発見したかのようにです。もちろん、これはカトリック教会自身の基本的な原理です。もともとは、ちょうど信仰が理性を前提としているように、恩寵は、自然を前提とする、です(トマス・アクィナス「神学大全」第1部第1問第8項参照)」。
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