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Die göttliche Vorsehung (lat. Divina providentia) ist die Fürsorge Gottes für seine Geschöpfe, um an ihnen und durch sie seinen Schöpfungs- und Heilsplan zu verwirklichen. Sie setzt darum notwendig das sichere Voraussehen auch der freien Handlungen der Geschöpfe voraus. Sie hebt die menschliche Freiheit nicht auf, sondern nutzt sie als Mittel zur Erreichung ihrer Ziele, jedoch so, dass der Mensch persönlich sein ewiges Ziel trotz der Vorsehung verfehlen kann. Jeder hat im Plane der Vorsehung seine besondere Aufgabe. Dabei weiß Gott auch das Böse seinen Absichten dienstbar zu machen. Zur Vorsehung gehört auch die Vorherbestimmung (Prädestination) oder Gnadenwahl.
In Einzelheiten haben Theologen unterschiedliche Entwürfe zur Gnadenlehre, also über das Zusammenwirken von menschlicher Freiheit und göttlichen Gaben, vorgelegt, von denen keine der großen Schulen eine exklusive päpstliche oder konziliare Bestätigung fand (seit Paul V., 1607, wurde der Gnadenstreit offen gelassen).
Katharina von Siena, Il dialogo (div. Ausgaben, siehe dort)
Richard Kocher (Dissertation): Herausgeforderter Vorsehungsglaube. Die Lehre von der Vorsehung im Horizont der gegenwärtigen Theologie. EOS Verlag St. Ottilien 1999 (386 Seiten; 2. Auflage; ISBN 3-88096-985-X).
Sturmius Grün OSB, Gespräche über die göttliche Vorsehung, Paul Pattloch Verlag (Imprimatur Würzburg, 14. Juni 1948 Dr. Fuchs vic. Cap.)
H. W. Unkel: Theologische Horizonte des praktischen Vosehungsglaubens (Schönstatt-Studien). Patris Verlag (423 Seiten) 
Georges Huber: Machtvoll wirkt sein Arm: vom Walten der göttlichen Vorsehung. Christiana Verlag 1984 (222 Seiten; ISBN 3717108484; vier Sprachen).
J.P. De Caussade SJ, (Titel?), Benziger Verlag Einsiedeln 1952 (4. Auflage; Kirchliche Druckerlaubnis Chur, den 17. Januar 1948 Christianus Caminada Bischof von Chur).
Julius Schmitt: Die Göttliche Vorsehung - Oder die liebevolle Führung der Menschen von Seiten Gottes und das Glück jener, welche sich dieser Führung anvertraue, so wie es recht und billig ist, Kirchheim & Co. Verlag Mainz 1908 (143 Seiten).
Palmatius Zilligen, Schicksal und Vorsehung Grignion Verlag (41 Seiten).
h Beck: Vorsehung und Vorherbestimmung iin der theologischen Literatut der Byzantiner (=OCA 114) Rom 1937.
Bernhard Bartmann: Unser Vorsehungsglaube Bonifatius-Druckerei Paderborn 1931 (168 Seiten).
(Quelle: http://www.kathpedia.com/index.php?title=Vorsehung; abgerufen am 22.05.2019)
(Latin, Providentia; Greek, pronoia).
Providence in general, or foresight, is a function of the virtue of prudence, and may be defined as the practical reason, adapting means to an end. As applied to God, Providence is God Himself considered in that act by which, in His wisdom, He so orders all events within the universe, that the end for which it was created may be realized. That end is that all creatures should manifest the glory of God, and in particular that man should glorify Him, recognizing in nature the work of His hand, serving Him in obedience and love, and thereby attaining to the full development of his nature and to eternal happiness in God. The universe is a system of real beings created by God and directed by Him to this supreme end, the concurrence of God being necessary for all natural operations, whether of things animate or inanimate, and still more so for operations of the supernatural order. God preserves the universe in being; He acts in and with every creature in each and all its activities. In spite of sin, which is due to the wilful perversion of human liberty, acting with the concurrence, but contrary to the purpose and intention of God and in spite of evil which is the consequence of sin, He directs all, even evil and sin itself, to the final end for which the universe was created. All these operations on God's part, with the exception of creation, are attributed in Catholic theology to Divine Providence.
The testimony of universal belief
For all religions, whether Christian or pagan, belief in Providence, understood in the wider sense of a superhuman being who governs the universe and directs the course of human affairs with definite purpose and beneficent design, has always been a very real and practical belief. Prayer, divination, blessing and curse, oracle and sacred rite, all testify to a belief in some over-ruling power, divine or quasi-divine in character; and such phenomena are found in every race and tribe, however uncivilized or degraded. We find it, for instance, not only amongst the savages of today, but also among the early Greeks, who, though they do not appear to have clearly distinguished between Providence and Fate, and though their gods were little more than glorified human beings, subject to human frailty and marred by human passion, they none the less watched over the home and the family, took sides in human warfare, and were the protectors and avengers of mankind. The intimate connection of the gods with human affairs was even more marked in the religion of the early Romans, who had a special god to look after each detail of their daily life, their labours in the field, and the business of the state. The ancient religions of the East present the same characteristics. Auramazda, the supreme god of the Persians during the period of the great kings, is the ruler of the world, the maker of kings and nations, who punishes the wicked and hearkens to the prayers of the good (see cuneiform inscriptions translated by Casartelli in the "Hist. of Relig.", II, 13 sq.). A similar notion prevailed in Egypt. All things are in God's gift. He loves the obedient and humbles the proud, rewards the good and smites the wicked (Renouf 100 sq.). Osiris, the king of the gods, judges the world according to his will, and to all nations, past, present, and future, gives his commands (op. cit., 218 sq.). Amon Ra-is, the lord of the thrones of the earth, the end of all existence, the support of all things, just of heart when one cries to him, deliverer of the poor and oppressed (op. cit., 225 sq.). Assyrian and Babylonian records are no less clear. Marduk, the lord of the universe, shows mercy to all, implants fear in their hearts, and controls their lives; while Shamash directs the law of nature, and is the supreme god of heaven and earth (Jastrow, 296, 300, 301). The books of the Avesta, though they depict a dualistic system, represent the good god, Mazdah Ahura, with his court, as helping those who worship him against the principle of evil (Hist. of Relig., II, 14). In the dualism of the Gnostic theories, on the other hand, the world is shut off from the supreme god, Bythos, who has nothing directly to do with human affairs before or after the incarnation. This idea of a remote and transcendent deity was probably derived from Greek philosophy. Socrates certainly admitted Providence, and believed in inspiration and divination; but for Aristotle the doctrine of Providence was mere opinion. It is true that the world was for him the instrument and expression of the Divine thought, but God Himself lived a life wholly apart. The Epicureans explicitly denied Providence, on the ground that if God cares for men He can be neither happy nor good. Everything is due, they said, to chance or free will. On both these points they were opposed by the Stoics, who insisted that God must love men, otherwise the very notion of God would be destroyed (Plutarch, "De comm. notit.", 32; "De stoic. rep.", 38). They also attempted to prove the action or existence of Providence from the adaptation of means to ends in nature, in which evil is merely an accident, a detail, or a punishment. On the other hand, the notions of God, nature, force, and fate were not clearly distinguished by the Stoics, who regarded them as practically the same thing. While even Cicero, who works out the argument from adaptation at considerable length in his "De natura deorum", ends unsatisfactorily with the statement, "Magna Dii curant, parva negligunt", as his ultimate solution of the problem of evil (n. 51-66).
The testimony of Scripture
Though the term Providence is applied to God only three times in Scripture (Ecclesiastes 5:5; Wisdom 14:3; Judith 9:5), and once to Wisdom (Wisdom 6:17), the general doctrine of Providence is consistently taught throughout both the Old and New Testaments. God not only implants in the nature of things the potentiality of future development (Genesis 1:7, 12, 22, 28; 8:17; 9:1, 7; 12:2; 15:5), but in this development, as in all the operations of nature, He co-operates; so that in Scriptural language what nature does, God is said to do (Genesis 2:5, cf. 9; 7:4, cf. 10; 7:19-22, cf. 23; 8:1-2, cf. 5 sq.). Seed time and harvest, cold and heat, summer and winter, the clouds and the rain, the fruits of the earth, life itself alike are His gift (Genesis 2:7; 8:2; Psalm 146:8, 9; 28; 103; 148; Job 38:37; Joel 2:21 sq.; Sirach 11:14). So too with man. Man tills the ground (Genesis 3:17 sq.; 4:12; 9:20), but human labours without Divine assistance are of no avail (Psalm 126:1; 59:13; Proverbs 21:31). Even for an act of sin, Divine concurrence is necessary. Hence in Scripture the expressions "God hardened Pharao's heart" (Exodus 7:3; 9:12; 10:1, 20, 27; 11:10; 14:8), "Pharao's heart was hardened" (Exodus 7:13; 8:19, 32; 9:7, 35), "Pharao hardened his heart" (viii, 15) and "Pharao did not set his heart to do it" (vii, 23), or "hearkened not" (vii, 4; viii, 19), or "increased his sin" (ix, 34), are practically synonymous. God is the sole ruler of the world (Job 34:13). His will governs all things (Psalm 148:8; Job 9:7; Isaiah 40:22-6; 44:24-8; Sirach 16:18-27; Esther 13:9). He loves all men (Wisdom 11:25, 27), desires the salvation of all (Isaiah 45:22; Wisdom 12:16), and His providence extends to all nations (Deuteronomy 2:19; Wisdom 6:8; Isaiah 66:18). He desires not the death of a sinner, but rather that he should repent (Ezekiel 18:20-32; 33:11; Wisdom 11:24); for He is above all things a merciful God and a God of much compassion (Exodus 34:6; Numbers 14:18; Deuteronomy 5:10; Psalm 32:5; 102:8-17; 144:9; Sirach 2:23). Yet He is a just God, as well as a Saviour (Isaiah 45:21). Hence both good and evil proceed from Him (Lamentations 3:38; Amos 3:6; Isaiah 45:7; Ecclesiastes 7; 15; Sirach 11:14), good as a bounteous gift freely bestowed (Psalm 144:16; Ecclesiastes 5:18; 1 Chronicles 29:12-4), evil as the consequence of sin (Lamentations 3:39; Joel 2:20; Amos 3:10, 11; Isaiah 5:4, 5). For God rewards men according to their works (Lamentations 3:64; Job 34:10-7; Psalm 17:27; Sirach 16:12, 13; 11:28; 1 Samuel 26:23), their thoughts, and their devices (Jeremiah 17:10; 32:19; Psalm 7:10). From His anger there is no escape (Job 9:13; Psalm 32:16, 17; Wisdom 16:13-8); and none can prevail against Him (Sirach 18:1; Wisdom 11:22-3; Proverbs 21:30; Psalm 2:1-4; 32:10; Judith 16:16, 17). If the wicked are spared for a time (Jeremiah 12:1; Job 21:7-15; Psalm 72:12-3; Ecclesiastes 8:12), they will ultimately receive their deserts if they do not repent (Jeremiah 12:13-7; Job 21:17, 18; 27:13-23); while the good, though they may suffer for a time, are comforted by God (Psalm 90:15; Isaiah 51:12), who will build them up, and will not cease to do them good (Jeremiah 31:28 sq.; 32:41). For in spite of the wicked, God's counsels are never changed or thwarted (Isaiah 14:24-7; 43:13; 46:10; Psalm 32:11; 148:6). Evil He converts into good (Genesis 1:20; cf. Psalm 90:10); and suffering He uses as an instrument whereby to train men up as a father traineth up his children (Deuteronomy 8:1-6; Psalm 65:10-2; Wisdom 12:1, 2); so that in very truth the world fighteth for the just (Wisdom 16:17).
The teaching of the Old Testament on Providence is assumed by Our Lord, who draws therefrom practical lessons both in regard to confidence in God (Matthew 6:25-33; 7:7-11; 10:28-31; Mark 11:22-4; Luke 11:9-13; John 16:26, 27) and in regard to the forgiveness of our enemies (Matthew 5:39-45; Luke 6:27-38); while in St. Paul it becomes the basis of a definite and systematic theology. To the Athenians in the Areopagus Paul declares:
that God made the universe and is its supreme Lord (Acts 17:24);
that He sustains the universe in its existence, giving life and breath to all things (verse 25), and hence, as the source whence they all proceed, must Himself lack nothing nor stand in need of any human service;
that He has directed the growth of nations and their distribution (verse 26), and
this to the end that they should seek Him (verse 27) in Whom we live and move and have our being, and whose offspring we are (verse 28).
Being therefore the offspring of God, it is absurd for us to liken Him to things inanimate (verse 29), and though God has borne with this ignorance on man's part for a time, now He demands penance (verse 30), and, having sent Christ, Whose authority is guaranteed by His Resurrection, has appointed a day when the world shall be judged by Him in justice (verse 31). In the Epistle to the Romans the supernatural character of Divine Providence is further evolved, and the doctrine of Providence becomes identical with that of grace. Nature manifests so clearly the power and the divinity of God that failure to recognize it is inexcusable (Romans 1:20-2). Hence God in His anger (verse 18) gives man over to the desires of his heart (verse 24), to a reprobate sense (verse 28). Some day He will vindicate Himself (ii, 2-5), rendering to every man according to his works (2:6-8; cf. 2 Corinthians 5:10; Galatians 6:8), his knowledge (Romans 2:9 sq.), and his secret thoughts (ii, 16); but for the present He forbears (3:26; cf. 9:22; 2 Peter 2:9) and is ready to justify all men freely through the redemption of Jesus Christ (Romans 3:22, 24, 25); for all men stand in need of God's help (iii, 23). Christians, moreover, having already received the grace of redemption (v, 1), should glory in tribulation, knowing that it is but a trial which strengtheneth patience and hope (v, 3, 4). For the graces that are to come are far greater than those already received (v, 10 sq.) and far more abundant than the consequences of sin (v, 17). Life everlasting is promised to us (v, 21); but unaided we can do nothing to gain it (vii, 18-24). It is the grace of Christ that delivers us (vii, 25) and makes us co-heirs with Him (viii, 17). Yet we must also suffer with Him (verse 17) and be patient (verse 25), knowing that all things work together for good to them that love God; for God in His Providence has regarded us with love from all eternity, has predestined us to be made conformable to the image of His Son, that He might be the firstborn of many brethren, has called us (2 Thessalonians 2:13), has justified us (Romans 5:1; 1 Corinthians 6:11), and even now has begun to accomplish within us the work of glorification (Romans 8:29, 30; cf. Ephesians 1:3 sq., 2 Corinthians 3:18; 2 Thessalonians 2:13). This, the beneficent purpose of an all-seeing Providence, is wholly gratuitous, entirely unmerited (Romans 3:24; 9:11-2). It extends to all men (Romans 2:10; 1 Timothy 2:4), even to the reprobate Jews (Romans 11:26 sq.); and by it all God's dealings with man are regulated (Ephesians 1:11).
The testimony of the Fathers
The Testimony of the Fathers is, it need hardly be said, perfectly unanimous from the very outset. Even those Fathers — and they are not many — who do not treat expressly of the subject use the doctrine of Providence as the basis of their teaching, both dogmatic and practical (e.g. Clement, "I Epis. ad Cor.", xix sq., xxvii, xxviii in "P.G.", I, 247-54, 267-70). God governs the whole universe [Aristides, "Apol.", I, xv in "Texts and Studies" (1891), 35, 50; "Anon. epis. ad Diog.", vii in "P.G.", II, 1175 sq.; Origen, Against Celsus IV.75; St. Cyprian "Lib de idol. van.", viii, ix in "P.L.", IV, 596-7; St. John Chrysostom, "Ad eos qui scandalizati sunt", V in "P.G.", LII, 487; St. Augustine, "De gen. ad lit.", V, xxi, n. 42 in "P.L.", XXXIV, 335-8; St. Gregory the Great, "Lib. moral.", XXXII, n. 7 in "P.L.", LXXVI, 637 sq.; XVI, xii in "P.L.", lxxv, 1126]. It extends to every individual, adapting itself to the needs of each (St. John Chrysostom, "Hom. xxviii in Matt.", n. 3 in "P.G.", LVII, 354), and embraces even what we think is due to our own initiative (Hom. xxi, n. 3 in "P.G.", 298). All things are created and governed with a view to man, to the development of his life and his intelligence, and to the satisfaction of his needs (Aristides, "Apol.", i, v, vi, xv, xvi; Origen, Against Celsus IV.74 and IV.78; Lactantius, "De ira Dei", xiii, xv in "P.L.", VII, 115 sq.; St. John Chrysostom, "Hom. xiii in Matt.", n. 5 in "P.G.", LVII, 216, 217; "Ad eos qui scand.", vii, viii in "P.G.", LII, 491-8; "Ad Stagir.", I, iv in "P.G.", XLVII, 432-4; St. Augustine, "De div. quæst.", xxx, xxxi in "P.L.", XL, 19, 20). The chief proof of this doctrine is derived from the adaptation of means to an end, which, since it takes place in the universe comprising a vast multitude of relatively independent individuals differing in nature, function, and end, implies the continuous control and unifying governance of a single supreme Being (Minucius Felix, "Octavius", xvii in Halm, "Corp. Scrip. Eccl. Lat.", II, 21, 22; Tertullian, "Adv. Marcion.", II, iii, iv in "P.L.", II, 313-5; Origen, Against Celsus IV.74 sq.; Lactantius, "De ira Dei", x-xv in "P.L.", VII, 100 sq.; St. John Chrysostom, "Hom. ad Pop. Ant.", ix, 3, 4 in "P.G.", XLIX, 106-9; "Ad eos. qui seand.", v, vii, viii in "P.G.", LII, 488-98; "In Ps.", v, n. 9 in "P.G.", LV, 54-6; "Ad Demetrium", ii, 5 in "P.G.", XLVII, 418, 419; "Ad Stagir.", passim in "P.G.", XLVII, 423 sq.; St. Augustine, "De gen. ad lit.", V, xx-xxiii in "P.L.", XXXIV, 335 sq.; "In Ps.", cxlviii, n. 9-15 in "P.L.", XXXVII, 1942-7; Theodoret, "De prov. orat.", i-v in "P.G.", LXXXIII, 555 sq.; St. John Damascene, "De fid. orth.", i, 3 in "P.G.", XCIV, 795 sq.). Again, from the fact that God has created the universe, it shows that He must also govern it; for just as the contrivances of man demand attention and guidance, so God, as a good workman, must care for His work (St. Ambrose, "De Offic. minist.", XIII in "P.L.", XVI, 41; St. Augustine, "In Ps.", cxlv, n. 12, 13 in "P.L.", XXXVII, 1892-3; Theodoret, "Deprov. orat.", i, ii in "P.G.", LXXXIII, 564, 581-4; Salvianus, "De gub. Dei", I, viii-xii in "P.L.", LIII, 40 sq.; St. Gregory the Great, "Lib. moral.", xxiv, n. 46 in "P.L.", LXXVI, 314). In addition to this, Tertullian ("De testim. animæ" in "P.L.", I, 681 sq.) and St. Cyprian (loc. cit.) appeal to the testimony of the human soul as expressed in sayings common to all mankind (cf. Salvianus, loc. cit.); while Lactantius ("De ira Dei", viii, xii, xvi in "P.L.", VII, 97, 114, 115, 126) uses a distinctly pragmatic argument based on the utter ruin that would result to society, were the Providence of God generally denied.
The question of Providence in the Fathers is almost invariably connected with the problem of evil. How can evil and suffering be compatible with the beneficent providence of an all-powerful God? And why especially should the just be allowed to suffer while the wicked are apparently prosperous and happy? Patristic solutions to these problems may be summed up under the following heads:
Sin is not ordained by the will of God, though it happens with His permission. It can be ascribed to Providence only as a secondary result (Origen, Against Celsus IV.68; St. John Damascene, "De fid. orth.", ii, 21 in "P.G.", XCIV, 95 sq.).
Sin is due to the abuse of free will; an abuse which was certainly foreseen by God, but could have been prevented only by depriving man of his most noble attribute (Tertullian, "Adv. Marcion.", II, v-vii in "P.L.", II, 317-20; St. Cyril of Alexandria "In Julian.", IX, xiii, 10, 11, 18 in "P.G.", LXXIV, 120-1, 127-32; Theodoret, "De prov. orat.", IX, vi in "P.G.", LXXXIII, 662).
Moreover, in this world man has to learn by experience and contrast, and to develop by the overcoming of obstacles (Lactantius, "De ira Dei", xiii, xv in "P.L.", VII, 115-24; St. Augustine, "De ordine", I, vii, n. 18 in "P.L.", XXXII, 986).
One reason therefore why God permits sin is that man may arrive at once at a consciousness of righteousness and of his own inability to attain it, and so may put his trust in God (Anon. epis. ad Diog., vii-ix in "P.G.", II, 1175 sq.; St. Gregory the Great, "Lib. moral.", III, lvii in "P.L.", LXXV, 627).
For sin itself God is not responsible, but only for the evils that result as a punishment of sin (Tertullian, "Adv. Marc.", II, xiv, xv in "P.L.", II, 327 sq.), evils which happen without God's will but are not contrary to it (St. Gregory the Great, op. cit., VI, xxxii in "P.L.", LXXVII, 746, 747).
Had there been no sin, physical evil would have been inconsistent with the Divine goodness (St. Augustine, "De div. quæst.", lxxxii in "P.L.", LX, 98, 99); nor would God permit evil at all, unless He could draw good out of evil (St. Augustine, "Enchir.", xi in "P.L.", LX, 236; "Serm.", ccxiv, 3 in "P.L.", XXXVIII, 1067; St. Gregory the Great, op. cit., VI, xxxii, XVIII, xlvi in "P.L.", LXXV, 747; LXXVI, 61-2).
All physical evil, therefore, is the consequence of sin, the inevitable result of the Fall (St. John Chrysostom, "Ad Stagir.", I, ii in "P.G.", LXVII, 428, 429; St. Gregory the Great, op. cit., VIII, li, lii in "P.L.", LXXV, 833, 834), and regarded in this light is seen to be at once a medicine (St. Augustine, "De div. quæst.", lxxxii in "P.L.", XL, 98, 99; "Serm.", xvii, 4, 5 in "P.L.", XXXVIII, 126-8), a discipline ("Serm.", xv, 4-9 in "P.L.", XXXVIII, 118-21; St. Gregory the Great, op. cit., V, xxxv; VII, xxix; XIV, xl in "P.L.", LXXV, 698, 818, 1060), and an occasion of charity (St. Gregory the Great, VII, xxix). Evil and suffering thus tend to the increase of merit (XIV, xxxvi, xxxvii in "P.L.", 1058, 1059), and in this way the function of justice becomes an agency for goodness (Tertullian, c. "Adv. Marc.", II, xi, xiii in "P.L.", 324 sq.).
Evil, therefore, ministers to God's design (St. Gregory the Great, op. cit., VI, xxxii in "P.L.", LXXV, 747; Theodoret, "De prov. orat.", v-viii in "P.L.", LXXXIII, 652 sq.). Hence, if the universe be considered as a whole it will be found that that which for the individual is evil will in the end turn out to be consistent with Divine goodness, in conformity with justice and right order (Origen, Against Celsus IV.99; St. Augustine, "De ordine", I, i-v, 9; II, iv in "P.L.", XXXII, 977-87, 990, 999-1002).
It is the end that proves happiness (Lactantius, "De ira Dei", xx in "P.L.", VII, 137 sq.; St. Ambrose, "De offic. minist.", XVI, cf. XII, XV in "P.L.", XVI, 44-6, 38 sq.; St. John Chrysostom, "Hom. xiii in Matt.", n. 5 in "P.G.", LXVII, 216, 217; St. Augustine "In Ps.", xci, n. 8 in "P.L.", XXXIII, 1176; Theodoret, "De prov. orat.", ix in "P.G.", LXXXIII, 727 sq.). In the Last Judgment the problem of evil will be solved, but till then the workings of Providence will remain more or less a mystery (St. Augustine, "De div. quæst.", lxxxii in "P.L.", XL, 98, 99; St. John Chrysostom, "Ad eos qui scand.", VIII, IX in "P.G.", LII, 494, 495). In regard to poverty and suffering, however, it is well to bear in mind that in depriving us of earthly goods, God is but recalling what is His own (St. Gregory the Great, op. cit., II, xxxi in "P.L.", LXXVII, 571); and secondly that, as Salvianus tells us ("De gub. Dei", I, i, 2 in "P.L.", LIII, 29 sq.), nothing is so light that it does not appear heavy to him who bears it unwillingly, and nothing so heavy that it does not appear light to him who bears it with goodwill.
The testimony of the councils
From the creeds we learn that God the Father is the omnipotent creator of heaven and earth; that God the Son descended from heaven, became man, suffered and died for our salvation, and is to be the judge of the living and the dead; that the Holy Ghost inspired the Prophets and the Apostles, and dwells in the saints — all of which implies Providence, natural and supernatural. The Profession of Faith prescribed for the Waldenses in 1208 declares God to be the governor and disposer of all things corporeal and spiritual (Denzinger, 10th ed., 1908, n. 421). The council of Trent (Sess. VI, can. vi, A.D. 816) defines that evil is in the power of man, and that evil deeds are not to be attributed to God in the same sense as good deeds, but permissive only, so that the vocation of Paul is God's work in a much truer sense than the treachery of Judas. The Council of the Vatican sums up past doctrine in the statement that God in His Providence protects and governs all things (Sess. III, c. I, d. 1784).
The basis of all further philosophical speculations among Scholastics in regard to the precise nature of Providence, its relation to other Divine attributes, and of creation, was laid by Boethius in the "De consol. phil." (IV, vi sq. in "P.L.", LXIII, 813 sq.). Providence is the Divine Intelligence itself as it exists in the supreme principle of all things and disposes all things; or, again, it is the evolution of things temporal as conceived and brought to unity in the Divine Intelligence, which, as St. Thomas says (Summa I, G. xxii, a. 1), is the cause of all things. Providence, therefore, pertains primarily to the Intelligence of God, though it implies also will (I, Q. xxii, a. 1, ad 3 urn), and hence is defined by St. John Damascene as "the will of God by which all things are ruled according to right reason" ("De fid. orth.", i, 3 in "P.G.", XCIV, 963, 964). The term "Providence", however, must not be taken too literally. It is not merely sight, or fore-sight. It involves more than mere vision or knowledge, for it implies the active disposition and arrangement of things with a view to a definite end; but it does not involve succession. God beholds all things together in one comprehensive act (I, Q. xxii, a. 3, ad 3 um), and by the same act produces, conserves, and concurs in all things (I, Q. civ a. 1, ad 4 urn). Providence as expressed in the created order of things is by Boethius called Fate (loc. cit.); but St. Thomas naturally objects to the use of this term (I, Q. cxvi, a. 1). Strictly only those things which are ordained by God to the production of certain determinate effects are subject to necessity or Fate (I, Q. xxii, a. 4; Q. cii, a. 3; Q. cxvi, a. 1, 2, 4). This excludes chance, which is a relative term and implies merely that some things happen irrespective of, or even contrary to, the natural purpose and tendency of some particular agent, natural or free (I, Q. xxii, a. 2; Q. cvi, a. 7; Q. cxvi, a. 1); not that things happen irrespective of the supreme and universal cause of all things. But it does not exclude free will. Some causes are not determined ad unum, but are free to choose between the effects which they are capable of producing (I, Q. xxii, a. 2 ad 4 um; cf. Boethius, op. cit., V, ii, in "P.L.", LXIII, 835). Thus things happen contingently as well as of necessity (I, Q. xxii, a. 4), for God has given to different things different ways of acting, and His concurrence is given accordingly (I, Q. xxii, a. 4). Yet all things, whether due to necessary causes or to the free choice of man, are foreseen by God and preordained in accordance with His all-embracing purpose. Hence Providence is at once universal, immediate, efficacious, and without violence: universal, because all things are subject to it (I, Q. xxii, a. 2; ciii, a. 5); immediate, in that though God acts through secondary causes, yet all alike postulate Divine concurrence and receive their powers of operation from Him (I, Q. xxii, a. 3; Q. ciii, a. 6); efficacious, in that all things minister to God's final purpose, a purpose which cannot be frustrated (Contra Gent., III, xciv); without violence (suavis), because it violates no natural law, but rather effects its purpose through these laws (I, Q. ciii, a. 8).
The functions of Providence are threefold. As physical, it conserves what is and concurs with what acts or becomes; as moral, it bestows upon man the natural law, a conscience, sanctions — physical, moral, and social — answers human prayers, and in general governs both the nation and the individual. That God should answer prayer must not be understood as a violation of the order of natural Providence, but rather as the carrying of Providence into effect, "because this very arrangement that such a concession be made to such a petitioner, falls under the order of Divine Providence. Therefore to say that we should not pray to gain anything of God, because the order of His Providence is unchangeable, is like saying that we should not walk to get to a place, or eat to support life" (Contra Gent., III, xcv). The Providence whereby we are enabled to overcome sin and to merit eternal life — supernatural Providence — pertains to another order, and for a discussion of it the reader is referred to GRACE; PREDESTINATION.
St. Thomas' treatment of the problem of evil in relation to Providence is based upon the consideration of the universe as a whole. God wills that His nature should be manifested in the highest possible way, and hence has created things like to Himself not only in that they are good in se, but also in that they are the cause of good in others (I, Q. ciii, a. 4, 6). In other words He has created a universe, not a number of isolated beings. Whence it follows, according to St. Thomas, that natural operations tend to what is better for the whole, but not necessarily what is better for each part except in relation to the whole (I, Q. xxii, a. 2, ad 2 um; Q. lviii, a. 2, ad 3 um; Contra Gent., III, xciv). Sin and suffering are evils because they are contrary to the good of the individual and to God's original purpose in regard to the individual, but they are not contrary to the good of the universe, and this good will ultimately be realized by the omnipotent Providence of God.
CAIRD, The Evolution of Theology in Greek Philosophers (Glasgow, 1904); CASARTELLI, Leaves from My Eastern Garden; CICERO, De natura deorum; FOX, Religion and Morality (New York, 1899); JASTROW, The Religion of Babylonia and Assyria (Boston, 1898); Hist. of Religions (London, 1910); LOUIS, Doctrines Religieuses des Philosophes Grecs (Paris, 1909); ed. MULLER, Sacred Books of the East, IV, XXIII, XXXI, The Zend-Avesta, tr. DARMESTETER AND MILLS (London, 1880-7); MURRAY, Hellenistic Philosophy in Hibbert Journal (Oct., 1910); PIAT, Socrate (Paris, 1909); PLUTARCH, De communibus notitiis; IDEM, De stoicorum repugnantiis; LE PAGE RENOUF, Lectures on the Origin and Growth of Religion, as illustrated by the Religions of Ancient Egypt (London, 1880); SAYCE, The Religion of Ancient Egypt and Babylonia (Edinburgh, 1902); TOLMAN, Ancient Persian Lexicon and Texts (New York, 1908); ZELLER, Stoics, Epicureans, and Sceptics (London, 1880).
BUTLER, Analogy of Religion, ed. GLADSTONE (Oxford, 1896); BRUCE, The Moral Order of the World (London, 1899); IDEM, The Providential Orders of the World (London, 1897); LACORDAIRE, De l'Economie de la Réparation in uvres, IV (Paris. 1857); MACCOSH, The Method of Divine Government (Edinburgh, 1850); VACANT, Dict. Apol. de la Foi Cath. (Paris and Lyons, 1889), s.v.
About this page
APA citation. Walker, L. (1911). Divine Providence. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved May 22, 2019 from New Advent: http://www.newadvent.org/cathen/12510a.htm
MLA citation. Walker, Leslie. "Divine Providence." The Catholic Encyclopedia. Vol. 12. New York: Robert Appleton Company, 1911. 22 May 2019 <http://www.newadvent.org/cathen/12510a.htm>.
Transcription. This article was transcribed for New Advent by Douglas J. Potter. Dedicated to the Sacred Heart of Jesus Christ.
Ecclesiastical approbation. Nihil Obstat. June 1, 1911. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
(Source: http://www.newadvent.org/cathen/12510a.htm; May 22nd 2019)
Wer meine Arbeit unterstützen möchte, kann dies hier tun:
"Es gibt nicht mehr als 100 Menschen auf der Welt, die die Katholische Kirche wirklich hassen, aber es gibt Millionen, die das hassen, was sie für die Katholische Kirche halten…Wenn wir Katholiken all die Unwahrheiten und Lügen, die gegen die Kirche gesagt wurden, glauben würden, würden wir die Kirche wahrscheinlich Tausend Mal mehr hassen als sie es tun."
Erzbischof Fulton Sheen
Ich suche immer Leute, die meine Arbeit unterstützen möchten. Kontaktaufnahme unter E-Mail firstname.lastname@example.org oder Tel.: 0170-1293016. Gott segne dich!
Father Joseph Ratzinger 1969 Prediction of the Future of the Church
In a 1969 German radio broadcast, Father Joseph Ratzinger offered this prediction of the future of the Church:
“The future of the Church can and will issue from those whose roots are deep and who live from the pure fullness of their faith. It will not issue from those who accommodate themselves merely to the passing moment or from those who merely criticize others and assume that they themselves are infallible measuring rods; nor will it issue from those who take the easier road, who sidestep the passion of faith, declaring false and obsolete, tyrannous and legalistic, all that makes demands upon men, that hurts them and compels them to sacrifice themselves.
To put this more positively: The future of the Church, once again as always, will be reshaped by saints, by men, that is, whose minds probe deeper than the slogans of the day, who see more than others see, because their lives embrace a wider reality. Unselfishness, which makes men free, is attained only through the patience of small daily acts of self-denial. By this daily passion, which alone reveals to a man in how many ways he is enslaved by his own ego, by this daily passion and by it alone, a man’s eyes are slowly opened. He sees only to the extent that he has lived and suffered.
If today we are scarcely able any longer to become aware of God, that is because we find it so easy to evade ourselves, to flee from the depths of our being by means of the narcotic of some pleasure or other. Thus our own interior depths remain closed to us. If it is true that a man can see only with his heart, then how blind we are!
How does all this affect the problem we are examining? It means that the big talk of those who prophesy a Church without God and without faith is all empty chatter. We have no need of a Church that celebrates the cult of action in political prayers. It is utterly superfluous. Therefore, it will destroy itself. What will remain is the Church of Jesus Christ, the Church that believes in the God who has become man and promises us life beyond death. The kind of priest who is no more than a social worker can be replaced by the psychotherapist and other specialists; but the priest who is no specialist, who does not stand on the [sidelines], watching the game, giving official advice, but in the name of God places himself at the disposal of man, who is beside them in their sorrows, in their joys, in their hope and in their fear, such a priest will certainly be needed in the future.
Let us go a step farther. From the crisis of today the Church of tomorrow will emerge — a Church that has lost much. She will become small and will have to start afresh more or less from the beginning. She will no longer be able to inhabit many of the edifices she built in prosperity. As the number of her adherents diminishes, so it will lose many of her social privileges. In contrast to an earlier age, it will be seen much more as a voluntary society, entered only by free decision. As a small society, it will make much bigger demands on the initiative of her individual members. Undoubtedly it will discover new forms of ministry and will ordain to the priesthood approved Christians who pursue some profession. In many smaller congregations or in self-contained social groups, pastoral care will normally be provided in this fashion. Along-side this, the full-time ministry of the priesthood will be indispensable as formerly. But in all of the changes at which one might guess, the Church will find her essence afresh and with full conviction in that which was always at her center: faith in the triune God, in Jesus Christ, the Son of God made man, in the presence of the Spirit until the end of the world. In faith and prayer she will again recognize the sacraments as the worship of God and not as a subject for liturgical scholarship.
The Church will be a more spiritual Church, not presuming upon a political mandate, flirting as little with the Left as with the Right. It will be hard going for the Church, for the process of crystallization and clarification will cost her much valuable energy. It will make her poor and cause her to become the Church of the meek. The process will be all the more arduous, for sectarian narrow-mindedness as well as pompous self-will will have to be shed. One may predict that all of this will take time. The process will be long and wearisome as was the road from the false progressivism on the eve of the French Revolution — when a bishop might be thought smart if he made fun of dogmas and even insinuated that the existence of God was by no means certain — to the renewal of the nineteenth century.
But when the trial of this sifting is past, a great power will flow from a more spiritualized and simplified Church. Men in a totally planned world will find themselves unspeakably lonely. If they have completely lost sight of God, they will feel the whole horror of their poverty. Then they will discover the little flock of believers as something wholly new. They will discover it as a hope that is meant for them, an answer for which they have always been searching in secret.
And so it seems certain to me that the Church is facing very hard times. The real crisis has scarcely begun. We will have to count on terrific upheavals. But I am equally certain about what will remain at the end: not the Church of the political cult, which is dead already, but the Church of faith. It may well no longer be the dominant social power to the extent that she was until recently; but it will enjoy a fresh blossoming and be seen as man’s home, where he will find life and hope beyond death.”
Why did it have to be a friend who chose to betray the Lord?
and why did he use a kiss to show them, that's not what a kiss is for?
Only a friend can betray a friend, a stranger has nothing to gain.
and only a friend comes close enough to ever cause so much pain.
Why did it have to be a thorny crown place upon his head?
It should have been a royal one, made of jewels and gold instead.
It had to be a crown of thorns, because in this world that we live,
all that would seek to love a thorn is all the world has to give.
Why did it have to be a heavy cross he was made to bear?
and why did they nail His feet and hands; His love would have held him there.
It was a cross for on a cross, a thief was supposed to pay.
and Jesus had come into the world to steal every heart away.
Yes, Jesus had come into the world to steal every heart away.
“In this world are many people who do not master their bodies. Such people say that no one can tell them what to do, not even God, and they think that in this way they have no master. In the end they become slaves to anything.”
"Interesting that they call it "gay pride" because pride is the worst of sins and the root of all other sins - in essence a stubborn rebellion against God and his commandments. This parade in Tel Aviv is awful and shameful not only because Israel promotes sexual perversion and the distortion of God's purpose for the human person, but it's even worse because they celebrate it with "pride". Remember that God will extend His protection upon you, Israel, only to the extent that you keep his commandments. In other words, you are inviting disaster upon your nation. Repent!"
Andre Villeneuve on the Gay Pride in Israel
"Nur weil du dich nicht für Politik interessierst, heißt das noch lange nicht, dass die Politik sich nicht für dich interessiert."
Ich habe mich gestern mit jemandem aus der Kirche getroffen. Wir sind beide schockiert über die Zustände innerhalb der Kirche und die Scheinheiligkeit, wie damit umgegangen wird. Wir wollen unseren Teil dazu beitragen, damit sich das ändert.
Unter anderem wollen wir das aus dem Dunklen zerren, was dort viel zu lange verborgen war. In der ganzen Missbrauchs-Debatte werden ja die hetero- oder homosexuellen "Fehltritte" diverser Geistlicher oder Kirchen-Angehöriger völlig unter den Teppich gekehrt.
Wenn du uns dabei (gerne auch anonym) unterstützen willst: wir brauchen Fakten. Belege, Links, Zeugnisse - und wenn es nur schriftliche Berichte von Augenzeugen sind. Vertraulichkeit wird zugesichert.
Solltest du (oder jemand, den du kennst) hierzu etwas beisteuern wollen, würdest du uns sehr helfen. Kontakt: E-Mail email@example.com
“We do not want a church that will move with the world. We want a church that will move the world.”
― G.K. Chesterton
If the Church becomes more and more like the world, why would we need the Church then anymore? The world does what the world does - and it can do that way better than Church people will ever be able to. If we don't have more than this, if we are no different than anybody else, what's the point of being a follower of Jesus Christ?
Moralistic Therapeutic Deism
Wisdom of the ancients: "Should we look to kings and princes to put
right the inequalities between rich and poor? Should we require soldiers
to come and seize the rich person's gold and distribute it among his
destitute neighbors? Should we beg the emporer to impose a tax on the
rich so great that it reduces them to the level of the poor and then to
share the proceeds of that tax among everyone? Equality imposed by force
would achieve nothing, and do much harm. Those who combined
both cruel hearts and sharp minds would soon find ways of making
themselves rich again. Worse still, the rich whose gold was taken away
would feel bitter and resentful; while the poor who received the gold
from the hands of soldiers would feel no gratitude, because no
generosity would have prompted the gift. Far from bringing moral benefit
to society, it would actually do moral harm. Material justice cannot be
accomplished by compulsion, a change of heart will not follow. The only
way to achieve true justice is to change people's hearts first - and
then they will joyfully share their wealth." -- St. John Chrysostom, Bishop of Constantinople (died in 407 A.D.)
My goal in life? I want to cross the finish line with nothing else left to give for my Lord, hearing those words: "Well done, good and faithful servant, enter in!"
"Das Gebet ist die beste Waffe, die wir haben ; es ist ein Schlüssel, der das Herz Gottes öffnet".
"In Deutschland ist es wichtiger, Verständnis zu haben als Verstand."
Johannes Gross (1932 - 1999)
“Every sin is a choice to turn a miraculous being into an object for consumption. It flattens the human person, one’s self and one’s victim, into a one-dimensional universe.”
― Michael D. O'Brien, Father Elijah: An Apocalypse
do you and I realize what we are doing at this point? We are molding
Jesus into our image. He is beginning to look a lot like us because,
after all, that is whom we are most comfortable with. And the danger now
is that when we gather in our church building to sing and lift up our
hands in worship, we may not actually be worshiping the Jesus of the
Bible. Instead we may be worshiping ourselves"
Wenn man aus dem 2. Vatikanischen Konzil eine Lehre ziehen kann, dann die: das Gegenteil von "gut" ist "gut gemeint". Das "aggiornamento" - der "frische Wind", der in die Kirche wehen und sie "zeitgemäßer" machen sollte - ist schwer nach hinten losgegangen.
Dennoch profitieren gerade hier in Deutschland viele Berufskatholiken (noch) von diesem System. Anstatt die Zeichen der Zeit zu sehen und die Notbremse für jeglichen Liberalismus und Modernismus zu ziehen, wird noch mehr davon gefordert.
Was dieses "noch mehr davon" bedeuten kann, sehen wir momentan bei der Evangelischen Kirche. Trotz (bzw. WEGEN) des Zölibats und der immer liberaleren (und immer weniger christlichen) Grundhaltung laufen die Menschen in Scharen davon.
In der Katholischen Kirche kann ich nur jeden aufrechten Priester, Bischof und Laien auffordern aufzustehen und zu kämpfen. Wir dürfen die Kirche nicht denen überlassen, die drauf und dran sind, sie völlig zugrunde zu richten!
Pfarrgemeinderäte sind eines der gescheiterten Experimente in Folge des 2. Vatikanischen Konzils. Frei nach dem Motto "Das Gegenteil von gut ist gut gemeint".
Da bilden sich - in der Regel theologisch kaum gebildete - Laien ein, dem Pfarrer vorschreiben zu können, was er zu tun oder zu lassen hat (oder zumindest einen Einfluss darauf und auf die Angelegenheiten der Pfarrei zu nehmen). Laien, die kaum wiedergeben können, was die Kirche lehrt und warum (gemäß dem Katechismus der Katholischen Kirche) - und deren Privatleben auch nicht notwendigerweise mit den kirchlichen Lehren zu Ehe und Familie übereinstimmt.
Laien haben eine wichtige Funktion innerhalb der Kirche - Priester spielen zu wollen gehört aber nicht dazu (ja, auch innerhalb der Messe maßen sie sich immer mehr an). Folge davon ist, dass Priester oftmals einen psychischen und spirituellen Albtraum erleben, ständig unter Stress sind und Probleme mit ihrer Identität haben.
Auch ohne Pfarrgemeinderäten kann und soll man den Pfarrer tatkräftig unterstützen.
Ein absolutes Unding aber sind die Pfarreiverbände. Da werden einfach bestehende Pfarreien zusammengeworfen und die Priester funktionieren bestenfalls als Sakramentenspender und sind sonst nur einer von vielen.
Nein, das geschieht nicht deshalb, weil wir zu wenig Priester haben. Weltweit ist die Zahl der Priester eher am steigen und viele unserer Geistlichen kommen eh aus anderen Ländern.
Hier wollen Menschen die Kirche übernehmen, die mit dem traditionellen katholischen Glauben nicht mehr viel zu tun haben und den Rest der Kirche auch noch zugrunde richten.
Ich kann nur alle verbliebenen traditionellen Katholikinnen und Katholiken auffordern, aufzustehen, tätig zu werden und für ihre Kirche zu kämpfen!
Wenn die Hirten es nicht tun, müssen eben die Schafe tätig werden!
"Euer Herz lasse sich nicht verwirren!" (Joh 14,1)
Angesichts sich ausbreitender Verwirrung in der Lehre des Glaubens, haben viele Bischöfe, Priester, Ordensleute und Laien der katholischen Kirche mich um ein öffentliches Zeugnis für die Wahrheit der Offenbarung gebeten. Es ist die ureigene Aufgabe der Hirten, die ihnen Anvertrauten auf den Weg des Heils zu führen. Dies kann nur gelingen, wenn dieser Weg bekannt ist und sie ihn selber vorangehen. Dabei gilt das Wort des Apostels: "Denn vor allem habe ich euch überliefert, was auch ich empfangen habe" (1 Kor 15,3). Heute sind vielen Christen selbst die grundlegenden Lehren des Glaubens nicht mehr bekannt, so dass die Gefahr wächst, den Weg zum Ewigen Leben zu verfehlen. Es bleibt aber die ureigene Aufgabe der Kirche, die Menschen zu Jesus Christus, dem Licht der Völker, zu führen (vgl. LG 1). In dieser Lage stellt sich die Frage nach Orientierung. Nach Johannes Paul II. stellt der Katechismus der Katholischen Kirche eine "sichere Norm für die Lehre des Glaubens" (Fidei Depositum IV) dar. Er wurde mit dem Ziel verfasst, die Brüder und Schwestern im Glauben zu stärken, deren Glaube durch die "Diktatur des Relativismus" massiv in Frage gestellt wird.
1. Der eine und dreifaltige Gott, offenbart in Jesus Christus
Der Inbegriff des Glaubens aller Christen findet sich im Bekenntnis zur Allerheiligsten Dreifaltigkeit. Wir sind durch die Taufe auf den Namen des Vaters und des Sohnes und des Heiligen Geistes Jünger Jesu, Kinder und Freunde Gottes geworden. Die Verschiedenheit der drei Personen in der göttlichen Einheit (254) markiert im Hinblick auf andere Religionen einen fundamentalen Unterschied im Gottesglauben und im Menschenbild. Am Bekenntnis zu Jesus dem Christus scheiden sich die Geister. Er ist wahrer Gott und wahrer Mensch, empfangen vom Heiligen Geist und geboren aus der Jungfrau Maria. Das Fleisch gewordene Wort, der Sohn Gottes, ist der einzige Erlöser der Welt (679) und der einzige Mittler zwischen Gott und den Menschen (846). Daher bezeichnet der erste Johannesbrief denjenigen als Antichrist, der seine Gottheit leugnet (1 Joh 2,22), da Jesus Christus, der Sohn Gottes von Ewigkeit her eines Wesens ist mit Gott, Seinem Vater (663). Mit klarer Entschiedenheit ist dem Rückfall in alte Häresien entgegenzutreten, die in Jesus Christus nur einen guten Menschen, Bruder und Freund, einen Propheten und Moralisten sahen. Er ist zu allererst das Wort, das bei Gott war und Gott ist, der Sohn des Vaters, der unsere menschliche Natur angenommen hat, um uns zu erlösen und der kommen wird zu richten die Lebenden und die Toten. Ihn allein beten wir in der Einheit mit dem Vater und dem Heiligen Geist als den einzigen und wahren Gott an (691).
2. Die Kirche
Jesus Christus hat die Kirche als sichtbares Zeichen und Werkzeug des Heils gegründet, die in der katholischen Kirche verwirklicht ist (816). Er gab seiner Kirche, die "aus der Seite des am Kreuz entschlafenen Christus" hervorgegangen ist (766), eine sakramentale Verfassung, die bis zur Vollendung bleibt (765). Christus, das Haupt, und die Gläubigen als Glieder des Leibes sind eine mystische Person (795), weshalb die Kirche heilig ist, denn der einzige Mittler hat ihr sichtbares Gefüge verfasst und erhält sie unablässig (771). Durch sie wird das Erlösungswerk Christi in Zeit und Raum gegenwärtig in der Feier der heiligen Sakramente, vor allem im eucharistischen Opfer, der heiligen Messe (1330). Die Kirche vermittelt mit der Autorität Christi die göttliche Offenbarung, die sich auf alle Elemente der Lehre erstreckt, "einschließlich der Sittenlehre, ohne welche die Heilswahrheiten des Glaubens nicht bewahrt, dargelegt und beobachtet werden können" (2035).
3. Sakramentale Ordnung
Die Kirche ist in Jesus Christus das allumfassende Sakrament des Heils (776). Sie reflektiert nicht sich selbst, sondern das Licht Christi, das auf ihrem Antlitz widerscheint. Dies geschieht nur dann, wenn weder eine Mehrheit, noch der Zeitgeist, sondern die in Jesus Christus geoffenbarte Wahrheit zum Bezugspunkt wird, denn Christus hat der katholischen Kirche die Gnaden- und Wahrheitsfülle anvertraut (819): Er selbst ist in den Sakramenten der Kirche gegenwärtig.
Die Kirche ist kein von Menschen gegründeter Verein, über dessen Struktur seine Mitglieder nach Belieben abstimmen. Sie ist göttlichen Ursprungs. "Christus selbst ist der Urheber des Amtes in der Kirche. Er hat es eingesetzt, ihm Vollmacht und Sendung, Ausrichtung und Zielsetzung gegeben" (874). Die Mahnung des Apostels gilt bis heute, dass verflucht sei, wer ein anderes Evangelium verkündet, "auch wenn wir selbst es wären oder ein Engel vom Himmel" (Gal 1,8). Die Vermittlung des Glaubens ist unlösbar mit der menschlichen Glaubwürdigkeit seiner Boten verbunden, die in einigen Fällen die ihnen Anvertrauten im Stich gelassen, sie verunsichert und ihren Glauben schwer geschädigt haben. Hier trifft das Wort der Schrift diejenigen, die der Wahrheit kein Gehör schenken und sich nach eigenen Wünschen richten, die den Ohren schmeicheln, weil sie die gesunde Lehre nicht ertragen (vgl. 2 Tim 4,3-4).
Aufgabe des Lehramtes der Kirche ist es, das "Volk vor Verirrungen und Glaubensschwäche zu schützen", um "den ursprünglichen Glauben irrtumsfrei zu bekennen" (890). Dies gilt besonders im Hinblick auf alle sieben Sakramente. Die hl. Eucharistie ist "Quelle und Höhepunkt des ganzen christlichen Lebens" (1324). Das eucharistische Opfer, in dem uns Christus in sein Kreuzesopfer einbezieht, zielt auf die innigste Vereinigung mit Christus (1382). Daher mahnt die Heilige Schrift im Hinblick auf den Empfang der hl. Kommunion: "Wer also unwürdig von dem Brot isst und aus dem Kelch des Herrn trinkt, macht sich schuldig am Leib und am Blut des Herrn" (1 Kor 11,27). "Wer sich einer schweren Sünde bewusst ist, muss das Sakrament der Buße empfangen, bevor er die Kommunion empfängt" (1385). Von der inneren Logik des Sakramentes versteht sich, dass standesamtlich wiederverheiratet Geschiedene, deren sakramentale Ehe vor Gott besteht, nicht voll mit dem katholischen Glauben und der Kirche verbundene Christen, wie alle, die nicht entsprechend disponiert sind, die heilige Eucharistie nicht fruchtbar empfangen (1457), weil sie ihnen nicht zum Heil gereicht. Darauf hinzuweisen entspricht den geistigen Werken der Barmherzigkeit.
Das Bekenntnis der Sünden in der heiligen Beichte wenigstens einmal im Jahr gehört zu den Kirchengeboten (2042). Wenn die Gläubigen ihre Sünden nicht mehr bekennen und die Lossprechung von ihren Sünden erfahren, dann läuft die Erlösung ins Leere, schließlich ist Jesus Christus Mensch geworden, um uns von unseren Sünden zu erlösen. Auch für die schweren und lässlichen Sünden, die wir nach der Taufe begehen, gilt die Vollmacht der Vergebung, die der auferstandene Herr den Aposteln und ihren Nachfolger im Bischofs- und Priesteramt übertragen hat. Die aktuelle Beichtpraxis lässt deutlich werden, dass das Gewissen der Gläubigen nicht ausreichend geformt ist. Gottes Barmherzigkeit ist uns geschenkt, dass wir seine Gebote erfüllen, um dadurch eins zu werden mit seinem heiligen Willen und nicht, damit wir der Forderung zur Umkehr ausweichen (1458).
"Der Priester setzt auf Erden das Erlösungswerk fort" (1589). Die Priesterweihe "verleiht ihm eine heilige Vollmacht" (1592), die unersetzbar ist, denn durch sie wird Jesus Christus in seinem Heilshandeln sakramental gegenwärtig. Daher entscheiden sich Priester freiwillig für den Zölibat als "Zeichen des neuen Lebens" (1579). Es geht um die Selbsthingabe im Dienst Christi und Seines kommenden Reiches. Im Hinblick auf den Empfang der Weihe in den drei Stufen dieses Amtes weiß sich die Kirche "durch [die] Wahl, die der Herr selbst getroffen hat, gebunden. Darum ist es nicht möglich, Frauen zu weihen" (1577). Hier eine Diskriminierung der Frau zu unterstellen, zeigt nur das Unverständnis für dieses Sakrament, bei dem es nicht um irdische Macht geht, sondern um die Repräsentation Christi, des Bräutigams der Kirche.
4. Das sittliche Gesetz
Glaube und Leben gehören untrennbar zusammen, denn Glaube ohne Werke, die im Herrn getan werden, ist tot (1815). Das sittliche Gesetz ist Werk der göttlichen Weisheit und führt den Menschen zur verheißenen Seligkeit (1950). Demzufolge ist die Kenntnis des göttlichen und natürlichen Sittengesetzes notwendig, "um das Gute zu tun und sein Ziel zu erreichen" (1955). Seine Beachtung ist für alle Menschen guten Willens heilsnotwendig. Denn wer in Todsünde stirbt, ohne bereut zu haben, wird für immer von Gott getrennt sein (1033). Dies führt zu praktischen Konsequenzen im Leben der Christen, von denen viele heute verdunkelt sind (vgl. 2270-2283; 2350-2381). Das sittliche Gesetz ist nicht eine Last, sondern Teil jener befreienden Wahrheit (vgl. Joh 8,32), durch die der Christ den Weg des Heils geht und die nicht relativiert werden darf.
5. Das Ewige Leben
Viele fragen sich heute, wofür die Kirche eigentlich noch da ist, wenn sich auch Bischöfe lieber in der Rolle als Politiker gefallen, denn als Lehrer des Glaubens das Evangelium verkünden. Der Blick darf nicht durch Nebensächlichkeiten verwässert, sondern das Proprium der Kirche muss thematisiert werden. Jeder Mensch hat eine unsterbliche Seele, die im Tod vom Leib getrennt wird, indem er auf die Auferstehung der Toten hofft (366). Der Tod lässt die Entscheidung des Menschen für oder gegen Gott definitiv werden. Jeder muss sich unmittelbar nach dem Tod dem besonderen Gericht stellen (1021). Entweder ist noch eine Läuterung notwendig oder der Mensch gelangt unmittelbar in die himmlische Seligkeit und darf Gott von Angesicht zu Angesicht schauen. Es gibt auch die schreckliche Möglichkeit, dass ein Mensch bis zuletzt im Widerspruch zu Gott verharrt und indem er sich Seiner Liebe definitiv verweigert, "sich selbst sogleich und für immer verdammt" (1022). "Gott hat uns erschaffen ohne uns, er wollte uns aber nicht retten ohne uns" (1847). Die Ewigkeit der Höllenstrafe ist eine furchtbare Wirklichkeit, die – nach dem Zeugnis der Heiligen Schrift – sich alle zuziehen die "im Stand der Todsünde sterben" (1035). Der Christ geht durch das enge Tor, denn "weit ist das Tor und breit der Weg, der ins Verderben führt, und es sind viele, die auf ihm gehen" (Mt 7,13).
Diese und andere Glaubenswahrheiten zu verschweigen und die Menschen entsprechend zu lehren ist der schlimmste Betrug, vor dem der Katechismus mit Nachdruck warnt. Er stellt die letzte Prüfung der Kirche dar und führt den Menschen zu einem religiösen Lügenwahn, um "den Preis ihres Abfalls von der Wahrheit" (675); es ist der Betrug des Antichrists. "Er wird jene, die verloren gehen, mit allen Mitteln der Ungerechtigkeit täuschen; denn sie haben sich der Liebe zur Wahrheit verschlossen, durch die sie gerettet werden sollten" (2 Thess 2,10).
Als Arbeiter im Weinberg des Herrn haben wir alle die Verantwortung, diese grundlegenden Wahrheiten in Erinnerung zu rufen, indem wir an dem festhalten, was wir selber empfangen haben. Wir wollen Mut machen, den Weg Jesu Christi mit Entschiedenheit zu gehen, um durch die Befolgung Seiner Gebote das ewige Leben zu erlangen (2075).
Bitten wir den Herrn, Er möge uns erkennen lassen, wie groß das Geschenk des katholischen Glaubens ist, durch den sich die Tür zum Ewigen Leben öffnet. "Denn wer sich vor dieser treulosen und sündigen Generation meiner und meiner Worte schämt, dessen wird sich auch der Menschensohn schämen, wenn er mit den heiligen Engeln in der Hoheit seines Vaters kommt" (Mk 8,38). Daher setzen wir uns ein für die Stärkung des Glaubens, indem wir die Wahrheit bekennen, die Jesus Christus selber ist.
Gerade wir Bischöfe und Priester sind angesprochen, wenn Paulus, der Apostel Jesu Christi, seinem Mitstreiter und Nachfolger Timotheus diese Mahnung mit auf den Weg gibt: "Ich beschwöre dich bei Gott und bei Jesus Christus, dem kommenden Richter der Lebenden und Toten, bei seinem Erscheinen und seinem Reich: Verkünde das Wort, tritt auf, ob gelegen oder ungelegen, überführe, weise zurecht, ermahne in aller Geduld und Belehrung. Denn es wird eine Zeit kommen, in der man die gesunde Lehre nicht erträgt, sondern sich nach eigenen Begierden Lehrer sucht, um sich die Ohren zu kitzeln; und man wird von der Wahrheit das Ohr abwenden, sich dagegen Fabeleien zuwenden. Du aber sei in allem nüchtern, ertrage das Leiden, verrichte dein Werk als Verkünder des Evangeliums, erfülle deinen Dienst!" (2 Tim 4,1-5).
Möge Maria, die Mutter Gottes, uns die Gnade erflehen, am Bekenntnis zur Wahrheit Jesu Christi ohne Wanken festzuhalten.
Im Glauben und Gebet verbunden
Gerhard Cardinal Müller
Präfekt der Kongregation für die Glaubenslehre von 2012-2017
 Die Nummern im Text beziehen sich auf den Katechismus der Katholischen Kirche.
“One of the most pathetic—and dangerous—signs of our times is the growing number of individuals and groups who believe that no one can possibly disagree with them for any honest reason.”
Es häufen sich die Zeugenaussagen, dass die Päpste Franziskus, Benedikt XVI und St. Johannes Paul II offenbar tiefer in Skandäle verwickelt waren und sind als gemeinhin angenommen - und davon ist der Missbrauchsskandal nur ein Teil. Möglicherweise hat das Ganze sogar strafrechtliche Ausmaße.
Die Katholische Kirche ist an einem historisch einzigartigen Tiefpunkt angelangt, der so manchen an das Eintreten der Endzeit denken lässt.
Jedenfalls muss Papst Franziskus zurücktreten. Hier gibt es inzwischen so viele Zeugen, dass eine (Mit-)Schuld nicht mehr so einfach vom Tisch gewischt werden kann.
Ein Trost bleibt uns Katholiken in dieser dunklen Zeit: Der Herr hat uns versprochen, dass Er immer bei Seiner Kirche bleiben und dass diese niemals untergehen wird...
"Es ist völlig irrelevant, wie viele der 1,6 Milliarden Muslime sich in
die Luft gesprengt haben. So, wie es irrelevant ist, wie viele Deutsche
ein Parteibuch der NSDAP hatten. Oder
wie viele als IM der Stasi zugearbeitet haben. Das Einzige, worauf es
ankommt, ist, dass so gut wie alle, die sich in die Luft gesprengt haben
und dabei andere mitgenommen haben, es mit dem Ruf „Allahu akbar!“
taten. Oder fällt Ihnen einer ein, der „Gelobt sei Jesus Christus!“ oder
„Baruch ha’Schem!“ gerufen hat, während er die Leine zog? Es ist mir
übrigens völlig egal, seit wann in islamischen Ländern gesteinigt wird.
Es zählt nur, dass es heute gemacht wird, in Anwesenheit von Menschen,
die mit einem Bein in der Barbarei und mit dem anderen in der Moderne
stehen und die Steinigungen mit ihren Handys filmen. Ich verweigere jede
Art von Verständnis für diese Art von Kultur. Ich will sie auch nicht
importieren. Ich will keine Debatten führen über Kopftücher im
öffentlichen Dienst, über Schwimmunterricht für Mädchen, über Männer,
die Frauen keine Hand geben wollen, über Schweinefleisch in Kantinen und
„kultursensible Pflege“ in Krankenhäusern. Und auch nicht darüber, wie
viel Islam im Islamismus steckt. Ich will auch nicht genötigt werden,
mich mit dem Koran zu beschäftigen, weder von weiß gewandeten Salafisten
in der Wilmersdorfer Straße noch von Ihnen. Bleiben Sie bei Ihrer
Wertschätzung für das „klassische islamische Recht“, das offenbar von
den Kolonialherren versaut wurde. Und sobald Sie den Islam gefunden
haben, der mit Demokratie kompatibel ist, sagen Sie mir bitte Bescheid."
(Henryk M. Broder)
Manche scheinen ein Problem damit zu haben, dass andere reich sind. Die eigene Eifersucht wird dann schön geredet, indem man sie politisiert und von der "Notwendigkeit der Umverteilung" spricht und davon, dass man "umverteilen" müsse. In anderen Worten: diejenigen, die zu faul waren, kein Glück hatten oder aus welchen Gründen auch immer erfolglos geblieben sind wollen den Reichen ihr Eigentum wegnehmen. Wer meint, er brauche mehr Geld, hat bei uns ja Gott sei Dank die Möglichkeit, dieses durch mehr Leistung und klügere Investitionen und Projekte zu erlangen.
Ich habe, was ich zum Leben brauche. Von meinem Arbeitgeber (dem Caritasverband der Erzdiözese München und Freising e.V.) will ich nicht mehr Gehalt, weil ich denke, dass ich fair entlohnt werde. Ich arbeite für einen gemeinnützigen und mildtätigen Wohlfahrtsverband, der die Spenden für die Bedürftigen verwendet. Es würde gegen mein Gewissen verstoßen, diese Spenden für eigennützige Zwecke einzufordern.
Das Problem mit dem Sozialismus ist, dass einem irgendwann das Geld der anderen ausgeht.
Aufruf an alle Priester und Ordensangehörigen!
Viele von euch wissen Bescheid, wenn eure Mitbrüder sich sexuell unangemessen verhalten - sei es, dass sie Minderjährige missbrauchen oder sexuellen Kontakt mit Menschen desselben oder des anderen Geschlechts haben.
Die "Täter" gehen hierbei quer durch alle Hierarchie-Ebenen.
Trotzdem ist kaum jemand bereit, mit diesem Wissen an die Öffentlichkeit zu gehen. Über die Gründe hierfür kann man nur spekulieren - Angst, Bequemlichkeit, Desinteresse etc.
Jeder dieser Gründe ist eine Schande für sich.
Wer selbst Vergebung finden will, muss auch seinen Anteil dazu leisten, Sünde auszurotten. Wer dies nicht tut, wird zum Mittäter.
Diejenigen, die nun bereit sind, mit ihren Informationen an die Öffentlichkeit zu wenden, dürfen sich gerne an mich wenden. Wir werden einen Weg finden - und wenn es bedeutet, dass euer Name dabei verschwiegen wird.
Seid nicht weiterhin Teil des Problems - werdet Teil der Lösung!
"Kommt alle zu mir, die ihr mühselig und beladen seid! Ich will euch erquicken.
Nehmt mein Joch auf euch und lernt von mir; denn ich bin gütig und von Herzen demütig; und ihr werdet Ruhe finden für eure Seele."
(Matthäus 11,28-29 Einheitsübersetzung 2016)
“Who is going to save our Church? Not our Bishops, not our priests and religious. It is up to the people. You have the minds, the eyes, the ears to save the Church. Your mission is to see that your priests act like priests, your bishops like bishops and your religious act like religious”
Archbishop Fulton J. Sheen
I have no patience for priests who “come out” as gay and insist the priesthood is some sort of cage. Nobody forced you to become a priest. The faithful don’t need to deal with your issues, pal. They don’t deserve to deal with any of our issues. We serve them. Period. 1/
"Die reinste Form des Wahnsinns ist es, alles beim Alten zu lassen und gleichzeitig zu hoffen, dass sich etwas ändert."
Yesterday German Parliament approved of an
"anti-conversion therapy law". Christian and Social Democrats and the
Liberals voted in favor of it. The Left, the Green Party and the
right-wing AfD abstained. Only one (!) of the AfD had the guts to
This law will probably come into effect mid-2020.
"Medical interventions" aimed to change or suppress self-perceived
identity are forbidden when it comes to minors. They may only be applied
to adults with their free consent. Acting against that law may lead to
jail time (up to one year) or a fincancial fine.
publicity for conversion therapies (in case of minars also non-public),
offering such activities or mediating conversion therapies will then be
outlawed. Excluded are pastoral care or psychotherapeutic conversations
dealing with the life situation of the client, religious commandments or
conversations on dealing with one's sexual orientation.
discussing this law in Parliament, all political parties opposed of
conversion therapies - "where there is no disease, there is no need for
therapy". Such therapies allegedly cause physical and mental damage
like depression or suicidal thoughts. Conversion therapies are said to
focus on the therapist's views and not the well-being of the client.
the AfD-member Robby Schlund pointed out that there is no legal
security for therapists treating clients who have problems with finding
their sexual identity.
All political parties, all churches and
the vast majority of the public have fallen for gay propaganda - without
even thinking twice.
This law has no groundings whatsoever.
Apart from (maybe!) some individuals there is no substantial "threat" of
conversion therapies. This alleged "danger" seems to be a pretext for
something much more hidden: Silencing all opposition to gay ideology.
Yes, gays will claim now religious views are not part of that law and
neither is pastoral care, but the threat of punishment is real - and
will have lasting effects.
Why? Take outlawing "publicity for
conversion therapies". What is that supposed to mean? If I give
testimony in front of a church congregation sharing how a Christian
organization helped me find freedom from same-sex attractions, does this
already count as "publicity"? Even if it doesn't - the mere threat will
be enough to shut most people up.
Many among us have lived for
years in the gay scene. We made our experiences. Based on that, we can
say that during that time many of our beloved gay friends died or fell
mentally or physically ill also due to their many sex contacts (no, a
condom does not protect you against all STDs!) and/or the drugs that
went along to get a greater kick out of it.
Here in Germany we
have the "Robert Koch Institut" that tracks the number of people with
STDs and the high percentage of MSM (men who have sex with men) among
Many are sick or have even died due to their gay life - and
yet you claim conversion therapies cause physical or mental damage or
suicides? Taske suicides: This is a complicated problem with many
contributing factors. To say one factor only is to blame means using a
tragedy to further your personal political agenda.
Here we touch
another topic: Science obviously has stopped being objective and become a
target for political activism. What cannot be, must not be. Using
commonplaces like "no disease/no therapy" shows how little understanding
some seem to have. Using terms like "disease", "therapy", "natural",
"normal" without going deeper into their definition only shows you use
them for propaganda purposes.
Is there change? Many factors take
part when it comes to the development of human sexuality. A good part of
it still is not reasearched yet. Let's only look at some:
to say that one gene causes someone to "be gay" and for that reason it
is "normal", "natural" and "morally right" is not science. Epigenetics
tells us it is the environment which decides which genes are activated,
which are deactivated and which genes or changes thereof will maybe even
formed anew. Aside, to add moral statements to scientific foundings is
We are not slaves of a genetic code either and will not fall sick or die of we choose not to live out our same-sex attractions.
parent: How come so many people with same-sex attractions (especially
men) had problems in building a bond with their same-sex parent? In many
cases this parent was either emotionally not accessible or not there
altogether - leading to the inability of identifying with ones own sex
(through the mediation of the same-sex parent). Later in life with
upcoming puberty we are attracted by what we perceive as being "other".
If we were unable to find our way to our own sex, we will be attracted
by what we see as "other" - in case of men that means other, mostly
"masculine" men that are supposed to fulfill our need for identity.
exposure: If you expose youth with sexual "alternatives" all the time
telling them how great that is, they will most likely try them out. As
their sexual development is not finished yet, that could lead to a
totally different life!
So what, some may
object. Well, that does not matter if you buy gay propaganda that gay
sex and gay relationships are like any other heterosexual one.
they are not. Based on our experiences we can say that the average gay
sex is a lot (!) more extreme that the average heterosexual one and that
gay relationships are a lot less lasting than heterosexual ones and
often include other sex partners. Oftentimes the same-sex partner is
obviously subconsciously abused of in order to fulfill ones social,
emotional or sexual needs - hereby becoming exchangeable.
it comes to sex practices among gay men, almost everything seems to go
according to our experience. It can be very violent including S/M
practices, even fecies and physically and mentally damaging things. No,
not every homosexual act is like that, but certainly much more than in
heterosexual relationships. A lasting relationship needs two strong and
stable partners who stand firm and know their place in life and their
identity. Many of us made the experience that in gay relationships one
part (mostly unvoluntarily) becomes the dominant one and the other one
clings to him in a sometimes emotionally dependent way.
had enough and turned to the Church for help. Unfortunately, in many
cases there was none. Quite on the contrary - we were told to "live it
Now many among us used sex to numb past
hurts or unmet legitimate needs. To tell us to "just go for it" is very
bad theology and psychology. It does not help at all.
we found people that did help us. Unlike gay activists are saying, none
of us had negative physical or mental consequences for choosing another
lif than the gay one. For many of us it meant that our lives became a
lot better in many areas. We do not suppress our same-sex feelings, we
use our sexual energies in much more creative ways now!
want to be able to find the therapy with the goal we (!) choose! We
want to help our children in other ways than the gay activists suggest!
are telling us that if a man (even a boy?) says he is a woman trapped
in a man's body he may get surgery and medication - hereby breaking the
hippocratic oath by physically mutilating a healthy body - you call that
acceptable therapy? Like that you treat inner problems by cutting off
something or adding to the body?? But if a boy says he has same-sex and
heterosexual feelings and rather wants to live out his heterosexual ones
and needs therapeutic help for that, this is allegedly damaging and bad
for the boy? You claim that there is no set sex, but a "gender" that
everyone can define and change according to his/her preferences?
made the experience (and some scientists seem to back that) that there
is some fluidity in human sexuality. Taken the above example, we cannot
understand how science seem to be forbidden in that area.
We have never offered therapy and never will. We offer pastoral care and Christian counseling.
we hold on to our Christian faith and are shocked to see how few
"people of God" still seem to have the courage to do that. Some seem to
rather want to change clear biblical statements so they fit their own
views instead of letting the Bible change them.
Yet in all we trust in God and will continue to do so.
Munich, May 8th 2020,
Never say "I love you, but..." or "Jesus loves you, but...". That "but" kills everything before. Either you love someone unconditionally or you don't. Ain't no in-between.
“The Church of the living God - the pillar and the bulwark of the truth”
(1 Tim 3:15)
Declaration of the truths relating to some of the most common errors in the life of the Church of our time
The Fundamentals of Faith
1.The right meaning of the expressions ‘living tradition,’ ‘living Magisterium,’ ‘hermeneutic of continuity,’ and ‘development of doctrine’ includes the truth that whatever new insights may be expressed regarding the deposit of faith, nevertheless they cannot be contrary to what the Churchhas always proposed in the same dogma, in the same sense, and in the same meaning (see FirstVatican Council, Dei Filius, sess. 3, c. 4: “in eodem dogmate, eodem sensu, eademque sententia”).
2.“Themeaning of dogmatic formulas remains ever true and constant in the Church, even when it is expressed with greater clarity or more developed. The faithful therefore must shun the opinion,first, that dogmatic formulas (or some category of them) cannot signify truth in a determinate way,but can only offer changeable approximations to it, which to a certain extent distort or alter it; secondly, that these formulas signify the truth only in an indeterminate way, this truth being likea goal that is constantly being sought by means of such approximations. Those who hold such an opinion do not avoid dogmatic relativism and they corrupt the concept of the Church's infallibilityrelative to the truth to be taught or held in a determinate way.” (Sacred Congregation for theDoctrine of the Faith, Declaration “Mysterium Ecclesiae” in defense of the Catholic doctrine on the Church against certain errors of the present day, 5).
3.“The Kingdom of God begun here below in the Church of Christ is not of this world whose formis passing, and its proper growth cannot be confounded with the progress of civilization, of scienceor of human technology, but it consists in an ever more profound knowledge of the unfathomableriches of Christ, an ever stronger hope in eternal blessings, an ever more ardent response to thelove of God, and an ever more generous bestowal of grace and holiness among men. The deepsolicitude of the Church, the Spouse of Christ, for the needs of men, for their joys and hopes, theirgriefs and efforts, is therefore nothing other than her great desire to be present to them, in order to illuminate them with the light of Christ and to gather them all in Him, their only Savior. Thissolicitude can never mean that the Church conforms herself to the things of this world, or that shelessens the ardor of her longing of her Lord and of the eternal Kingdom” (Paul VI, Apostolic letterSolemni hac liturgia (Credo of the People of God), 27). The opinion is, therefore, erroneous thatsays that God is glorified principally by the very fact of the progress in the temporal and earthlycondition of the human race.
4.After the institution of the New and Everlasting Covenant in Jesus Christ, no one may be savedby obedience to the law of Moses alone without faith in Christ as true God and the only Savior ofhumankind (see Rom 3:28; Gal 2:16).
5.Muslims and others who lack faith in Jesus Christ, God and man, even monotheists, cannot giveto God the same adoration as Christians do, that is to say, supernatural worship in Spirit and in Truth (see Jn 4:24; Eph 2:8) of those who have received the Spirit of filial adoption (see Rom8:15).
6.Spiritualities and religions that promote any kind of idolatry or pantheism cannot be consideredeither as “seeds” or as “fruits” of the Divine Word, since they are deceptions that preclude theevangelization and eternal salvation of their adherents, as it is taught by Holy Scripture: “the godof this world has made blind the minds of those who have not faith, so that the light of the goodnews of the glory of Christ, who is the image of God, might not be shining on them” (2 Cor 4:4).
7.True ecumenism intends that non-Catholics should enter that unity which the Catholic Churchalready indestructibly possesses in virtue of the prayer of Christ, always heard by His Father, “thatthey may be one” (John 17:11), and which she professes in the Symbol of Faith, “I believe in oneChurch.” Ecumenism, therefore, may not legitimately have for its goal the establishment of a Church that does not yet exist.
8.Hell exists and those who are condemned to hell for any unrepented mortal sin are eternallypunished there by Divine justice (see Mt 25:46). Not only fallen angels but also human souls are damned eternally (see 2 Thess 1:9; 2 Pet 3:7). Eternally damned human beings will not be annihilated, since their souls are immortal according to the infallible teaching of the Church (seeFifth Lateran Council, sess. 8).
9.The religion born of faith in Jesus Christ, the Incarnate Son of God and the only Savior of humankind, is the only religion positively willed by God. The opinion is, therefore, wrong thatsays that just as God positively wills the diversity of the male and female sexes and the diversityof nations, so in the same way he also wills the diversity of religions.
10.“Our[Christian] religion effectively establishes with God an authentic and living relationshipwhich the other religions do not succeed in doing, even though they have, as it were, their armsstretched out towards heaven” (Paul VI, Apostolic Exhortation Evangelii nuntiandi, 53).
11.The gift of free will with which God the Creator endowed the human person grants man the naturalright to choose only the good and the true. No human person has, therefore, a natural right to
offend God in choosing the moral evil of sin, the religious error of idolatry, blasphemy, or a falsereligion.
The Law of God
12.A justified person has the sufficient strength with God’s grace to carry out the objective demandsof the Divine law, since all of the commandments of God are possible for the justified. God’sgrace, when it justifies the sinner, does of its nature produce conversion from all serious sin (seeCouncil of Trent, sess. 6,Decree on Justification, c. 11; c. 13).
13.“The faithful are obliged to acknowledge and respect the specific moral precepts declared andtaught by the Church in the name of God, the Creator and Lord. Love of God and of one’sneighbor cannot be separated from the observance of the commandments of the Covenant renewedin the blood of Jesus Christ and in the gift of the Spirit” (John Paul II, EncyclicalVeritatissplendor, 76). According to the teaching of the same Encyclical the opinion of those is wrong,who “believe they can justify, as morally good, deliberate choices of kinds of behavior contraryto the commandments of the Divine and natural law.” Thus, “these theories cannot claim to be grounded in the Catholic moral tradition” (ibid.).
14.All of the commandments of God are equally just and merciful. The opinion is, therefore, wrongthat says that a person is able, by obeying a Divine prohibition - for example, the sixthcommandment not to commit adultery - to sin against God by this act of obedience, or to morallyharm himself, or to sin against another.
15.“No circumstance, no purpose, no law whatsoever can ever make licit an act which is intrinsicallyillicit, since it is contrary to the Law of God, which is written in every human heart, knowable byreason itself, and proclaimed by the Church” (John Paul II, EncyclicalEvangelium,vitae, 62). There are moral principles and moral truths contained in Divine revelation and in the natural lawwhich include negative prohibitions that absolutely forbid certain kinds of action, inasmuch as these kinds of action are always gravely unlawful on account of their object. Hence, the opinion is wrong that says that a good intention or a good consequence is or can ever be sufficient to justifythe commission of such kinds of action (see Council of Trent, sess. 6 de iustificatione, c. 15; JohnPaul II, Apostolic Exhortation, Reconciliatio et Paenitentia, 17; EncyclicalVeritatis Splendor, 80).
16.A woman who has conceived a child within her womb is forbidden by natural and Divine law to kill this human life within her, by herself or by others, whether directly or indirectly (see JohnPaul II, EncyclicalEvangelium Vitae, 62).
17.Procedures which cause conception to happen outside of the womb “are morally unacceptable,since they separate procreation from the fully human context of the conjugal act” (John Paul II, EncyclicalEvangelium Vitae, 14).
18.No human being may ever be morally justified to kill himself or to cause himself to be put to deathby others, even if the intention is to escape suffering. “Euthanasia is a grave violation of the lawof God, since it is the deliberate and morally unacceptable killing of a human person. This doctrineis based upon the natural law and upon the written word of God, is transmitted by the Church'sTradition and taught by the ordinary and universal Magisterium” (John Paul II, EncyclicalEvangelium Vitae, 65).
19.Marriage is by Divine ordinance and natural law an indissoluble union of one man and of onewoman (see Gen 2:24; Mk 10:7-9; Eph 5:31-32). “By their very nature, the institution of matrimony itself and conjugal love are ordained for the procreation and education of children, andfind in them their ultimate crown” (Second Vatican Council, Gaudium et spes, 48).
20.By natural and Divine law no human being may voluntarily and without sin exercise his sexualpowers outside of a valid marriage. It is, therefore, contrary to Holy Scripture and Tradition to affirm that conscience can truly and rightly judge that sexual acts between persons who havecontracted a civil marriage with each other, can sometimes be morally right or requested or evencommanded by God, although one or both persons is sacramentally married to another person (see 1 Cor 7: 11; John Paul II, Apostolic Exhortation Familiaris consortio, 84).
21.Natural and Divine law prohibits “any action which either before, at the moment of, or after sexualintercourse, is specifically intended to prevent procreation—whether as an end or as a means”(Paul VI, EncyclicalHumanae Vitae, 14).
22.Anyone, husband or wife, who has obtained a civil divorce from the spouse to whom he or she is validly married, and has contracted a civil marriage with some other person during the lifetime of his legitimate spouse, and who lives in a marital way with the civil partner, and who chooses to remain in this state with full knowledge of the nature of the act and with full consent of the will to that act, is in a state of mortal sin and therefore can not receive sanctifying grace and grow in charity. Therefore, these Christians, unless they are living as “brother and sister,” cannot receiveHoly Communion (see John Paul II, Apostolic Exhortation Familiaris consortio, 84).
23.Two persons of the same sex sin gravely when they seek venereal pleasure from each other (see Lev 18:22; Lev 20:13; Rom 1:24-28; 1 Cor 6:9-10; 1 Tim 1:10; Jude 7). Homosexual acts “underno circumstances can beapproved” (Catechism of the Catholic Church, 2357). Hence, the opinion is contrary to natural law and Divine Revelation that says that, as God the Creator has given to some humans a natural disposition to feel sexual desire for persons of the opposite sex, so also He has given to others a natural disposition to feel sexual desire for persons of the same sex, and thatGod intends that the latter disposition be acted on in some circumstances.
24.Human law, or any human power whatsoever, cannot give to two persons of the same sex the rightto marry one another or declare two such persons to be married, since this is contrary to naturaland Divine law. “In the Creator's plan, sexual complementarity and fruitfulness belong to the verynature of marriage” (Congregation for the Doctrine of the Faith,Considerations regarding proposals to give legal recognition to unions between homosexual persons, June 3, 2003, 3).
25.Unions that have the name of marriage without the reality of it, being contrary to natural andDivine law, are not capable of receiving the blessing of the Church.
26.The civil power may not establish civil or legal unions between two persons of the same sex thatplainly imitate the union of marriage, even if such unions do not receive the name of marriage,since such unions would encourage grave sin for the individuals who are in them and would be a cause of grave scandal for others (see Congregation for the Doctrine of the Faith,Considerationsregarding proposals to give legal recognition to unions between homosexual persons, June 3, 2003, 11).
27.The male and female sexes, man and woman, are biological realities created by the wise will of God (see Gen. 1: 27;Catechism of the Catholic Church, 369). It is, therefore, a rebellion againstnatural and Divine law and a grave sin that a man may attempt to become a woman by mutilatinghimself, or even by simply declaring himself to be such, or that a woman may in like mannerattempt to become a man, or to hold that the civil authority has the duty or the right to act as if such things were or may be possible and legitimate (see Catechism of the Catholic Church, 2297).
28.In accordance with Holy Scripture and the constant tradition of the ordinary and universalMagisterium, the Church did not err in teaching that the civil power may lawfully exercise capitalpunishment on malefactors where this is truly necessary to preserve the existence or just order of societies (see Gen 9:6; John 19:11; Rom 13:1-7; Innocent III,Professio fidei Waldensibuspraescripta;Roman Catechism of the Council of Trent, p. III, 5, n. 4; Pius XII,Address to Catholicjurists on December 5, 1954).
29.All authority on earth as well as in heaven belongs to Jesus Christ; therefore, civil societies andall other associations of men are subject to his kingship so that “the duty of offering God genuineworship concerns man both individually and socially” (Catechism of the Catholic Church, 2105;see Pius XI, EncyclicalQuas primas, 18-19; 32). The Sacraments
30.In the most holy sacrament of the Eucharist, a wonderful change takes place, namely of the wholesubstance of bread into the body of Christ and the whole substance of wine into His blood, a change which the Catholic Church very fittingly calls transubstantiation (see Fourth LateranCouncil, c. 1; Council of Trent, sess. 13, c. 4). “Every theological explanation which seeks someunderstanding of this mystery must, in order to be in accord with Catholic faith, maintain that in the reality itself, independently of our mind, the bread and wine have ceased to exist after theConsecration, so that it is the adorable Body and Blood of the Lord Jesus that from then on arereally before us under the sacramental species of bread and wine”(Paul VI, Apostolic letterSolemni hac liturgia (Credo of the People of God), 25).
31.The formulations by which the Council of Trent expressed the Church’s faith in the Holy Eucharistare suitable for men of all times and places, since they are a “perennially valid teaching of theChurch” (John Paul II, EncyclicalEcclesia de Eucharistia, 15).
32.In the Holy Mass, a true and proper sacrifice is offered to the Blessed Trinity and this sacrifice is propitiatory both for men living on earth and for the souls in Purgatory. The opinion is, therefore,wrong that says that the sacrifice of the Mass consists simply in the fact that the people make a spiritual sacrifice of prayers and praises, as well as the opinion that the Mass may or should be defined only as Christ giving Himself to the faithful as their spiritual food (see Council of Trent,sess. 22, c. 2).
33.“The Mass, celebrated by the priest representing the person of Christ by virtue of the powerreceived through the Sacrament of Orders and offered by him in the name of Christ and themembers of His Mystical Body, is the sacrifice of Calvary rendered sacramentally present on ouraltars. We believe that as the bread and wine consecrated by the Lord at the Last Supper werechanged into His body and His blood which were to be offered for us on the cross, likewise thebread and wine consecrated by the priest are changed into the body and blood of Christ enthronedgloriously in heaven, and we believe that the mysterious presence of the Lord, under whatcontinues to appear to our senses as before, is a true, real and substantial presence”(Paul VI,Apostolic letterSolemni hac liturgia (Credo of the People of God), 24).
34.“The unbloody immolation at the words of consecration, when Christ is made present upon thealtar in the state of a victim, is performed by the priest and by him alone, as the representative of Christ and not as the representative of the faithful. (...) The faithful offer the sacrifice by the handsof the priest from the fact that the minister at the altar, in offering a sacrifice in the name of all Hismembers, represents Christ, the Head of the Mystical Body. The conclusion, however, that thepeople offer the sacrifice with the priest himself is not based on the fact that, being members of the Church no less than the priest himself, they perform a visible liturgical rite; for this is theprivilege only of the minister who has been Divinely appointed to this office: rather it is based on the fact that the people unite their hearts in praise, impetration, expiation and thanksgiving withprayers or intention of the priest, even of the High Priest himself, so that in the one and same offering of the victim and according to a visible sacerdotal rite, they may be presented to God theFather” (Pius XII, EncyclicalMediator Dei, 92).
35.The sacrament of Penance is the only ordinary means by which grave sins committed after Baptism may be remitted, and by Divine law all such sins must be confessed by number and by species(see Council of Trent, sess. 14, can. 7).
36.By Divine law the confessor may not violate the seal of the sacrament of Penance for any reasonwhatsoever; no ecclesiastical authority has the power to dispense him from the seal of thesacrament and the civil power is wholly incompetent to oblige him to do so (seeCode of CanonLaw 1983, can. 1388 § 1;Catechism of the Catholic Church, 1467).
37.By virtue of the will of Christ and the unchangeable Tradition of the Church, the sacrament of theHoly Eucharist may not be given to those who are in a public state of objectively grave sin, andsacramental absolution may not be given to those who express their unwillingness to conform to Divine law, even if their unwillingness pertains only to a single grave matter (see Council of Trent,sess. 14, c. 4; Pope John Paul II, Message to theMajor Penitentiary Cardinal William W.Baum, on March 22, 1996).
38.According to the constant Tradition of the Church, the sacrament of the Holy Eucharist may notbe given to those who deny any truth of the Catholic faith by formally professing their adherenceto a heretical or to an officially schismatic Christian community (seeCode of Canon Law 1983, can. 915; 1364).
39.The law by which priests are bound to observe perfect continence in celibacy stems from theexample of Jesus Christ and belongs to immemorial and apostolic tradition according to theconstant witness of the Fathers of the Church and of the Roman Pontiffs. For this reason, this lawshould not be abolished in the Roman Church through the innovation of an optional priestlycelibacy, either at the regional or the universal level. The perennial valid witness of the Churchstates that the law of priestly continence “does not command new precepts; these precepts should be observed, because they have been neglected on the part of some through ignorance and sloth. These precepts, nevertheless, go back to the apostles and were established by the Fathers, as it is written, ‘Stand firm, then, brothers and keep the traditions that we taught you, whether by wordof mouth or by letter’ (2 Thess. 2:15). There are in fact many who, ignoring the statutes of ourforefathers, have violated the chastity of the Church by their presumption and have followed thewill of the people, not fearing the judgment of God”( Pope Siricius, DecretalCum in unum in theyear 386).
40.By the will of Christ and the Divine constitution of the Church, only baptized men (viri) mayreceive the sacrament of Orders, whether in the episcopacy, the priesthood, or the diaconate (see John Paul II Apostolic Letter,Ordinatio Sacerdotalis, 4). Furthermore, the assertion is wrong thatsays that only an Ecumenical Council can define this matter, because the teaching authority of anEcumenical Council is not more extensive than that of the Roman Pontiff (see Fifth LateranCouncil, sess. 11; First Vatican Council, sess. 4, c. 3, n. 8).
May 31, 2019
Cardinal Raymond Leo Burke, Patron of the Sovereign Military Order of Malta
Cardinal Janis Pujats, Archbishop emeritus of Riga
Tomash Peta, Archbishop of the archdiocese of Saint Mary in AstanaJan Pawel Lenga, Archbishop-Bishop emeritus of Karaganda
Athanasius Schneider, Auxiliary Bishop of the archdiocese of Saint Mary in Astana
Archbishop Viganò’s powerful letter to President Trump: Eternal struggle between good and evil playing out right now
June 7, 2020
Holy Trinity Sunday
In recent months we have been witnessing the formation of two opposing sides that I would call Biblical: the children of light and the children of darkness. The children of light constitute the most conspicuous part of humanity, while the children of darkness represent an absolute minority. And yet the former are the object of a sort of discrimination which places them in a situation of moral inferiority with respect to their adversaries, who often hold strategic positions in government, in politics, in the economy and in the media. In an apparently inexplicable way, the good are held hostage by the wicked and by those who help them either out of self-interest or fearfulness.
These two sides, which have a Biblical nature, follow the clear separation between the offspring of the Woman and the offspring of the Serpent. On the one hand, there are those who, although they have a thousand defects and weaknesses, are motivated by the desire to do good, to be honest, to raise a family, to engage in work, to give prosperity to their homeland, to help the needy, and, in obedience to the Law of God, to merit the Kingdom of Heaven. On the other hand, there are those who serve themselves, who do not hold any moral principles, who want to demolish the family and the nation, exploit workers to make themselves unduly wealthy, foment internal divisions and wars, and accumulate power and money: for them the fallacious illusion of temporal well-being will one day – if they do not repent – yield to the terrible fate that awaits them, far from God, in eternal damnation.
In society, Mr. President, these two opposing realities co-exist as eternal enemies, just as God and Satan are eternal enemies. And it appears that the children of darkness – whom we may easily identify with the deep state which you wisely oppose and which is fiercely waging war against you in these days – have decided to show their cards, so to speak, by now revealing their plans. They seem to be so certain of already having everything under control that they have laid aside that circumspection that until now had at least partially concealed their true intentions. The investigations already under way will reveal the true responsibility of those who managed the COVID emergency not only in the area of health care but also in politics, the economy, and the media. We will probably find that in this colossal operation of social engineering there are people who have decided the fate of humanity, arrogating to themselves the right to act against the will of citizens and their representatives in the governments of nations.
We will also discover that the riots in these days were provoked by those who, seeing that the virus is inevitably fading and that the social alarm of the pandemic is waning, necessarily have had to provoke civil disturbances, because they would be followed by repression which, although legitimate, could be condemned as an unjustified aggression against the population. The same thing is also happening in Europe, in perfect synchrony. It is quite clear that the use of street protests is instrumental to the purposes of those who would like to see someone elected in the upcoming presidential elections who embodies the goals of the deep state and who expresses those goals faithfully and with conviction. It will not be surprising if, in a few months, we learn once again that hidden behind these acts of vandalism and violence there are those who hope to profit from the dissolution of the social order so as to build a world without freedom: Solve et Coagula, as the Masonic adage teaches.
Although it may seem disconcerting, the opposing alignments I have described are also found in religious circles. There are faithful Shepherds who care for the flock of Christ, but there are also mercenary infidels who seek to scatter the flock and hand the sheep over to be devoured by ravenous wolves. It is not surprising that these mercenaries are allies of the children of darkness and hate the children of light: just as there is a deep state, there is also a deep church that betrays its duties and forswears its proper commitments before God. Thus the Invisible Enemy, whom good rulers fight against in public affairs, is also fought against by good shepherds in the ecclesiastical sphere. It is a spiritual battle, which I spoke about in my recent Appeal which was published on May 8.
For the first time, the United States has in you a President who courageously defends the right to life, who is not ashamed to denounce the persecution of Christians throughout the world, who speaks of Jesus Christ and the right of citizens to freedom of worship. Your participation in the March for Life, and more recently your proclamation of the month of April as National Child Abuse Prevention Month, are actions that confirm which side you wish to fight on. And I dare to believe that both of us are on the same side in this battle, albeit with different weapons.
For this reason, I believe that the attack to which you were subjected after your visit to the National Shrine of Saint John Paul II is part of the orchestrated media narrative which seeks not to fight racism and bring social order, but to aggravate dispositions; not to bring justice, but to legitimize violence and crime; not to serve the truth, but to favor one political faction. And it is disconcerting that there are Bishops – such as those whom I recently denounced – who, by their words, prove that they are aligned on the opposing side. They are subservient to the deep state, to globalism, to aligned thought, to the New World Order which they invoke ever more frequently in the name of a universal brotherhood which has nothing Christian about it, but which evokes the Masonic ideals of those who want to dominate the world by driving God out of the courts, out of schools, out of families, and perhaps even out of churches.
The American people are mature and have now understood how much the mainstream media does not want to spread the truth but seeks to silence and distort it, spreading the lie that is useful for the purposes of their masters. However, it is important that the good – who are the majority – wake up from their sluggishness and do not accept being deceived by a minority of dishonest people with unavowable purposes. It is necessary that the good, the children of light, come together and make their voices heard. What more effective way is there to do this, Mr. President, than by prayer, asking the Lord to protect you, the United States, and all of humanity from this enormous attack of the Enemy? Before the power of prayer, the deceptions of the children of darkness will collapse, their plots will be revealed, their betrayal will be shown, their frightening power will end in nothing, brought to light and exposed for what it is: an infernal deception.
Mr. President, my prayer is constantly turned to the beloved American nation, where I had the privilege and honor of being sent by Pope Benedict XVI as Apostolic Nuncio. In this dramatic and decisive hour for all of humanity, I am praying for you and also for all those who are at your side in the government of the United States. I trust that the American people are united with me and you in prayer to Almighty God.
United against the Invisible Enemy of all humanity, I bless you and the First Lady, the beloved American nation, and all men and women of good will.
+ Carlo Maria Viganò
Titular Archbishop of Ulpiana
Former Apostolic Nuncio to the United States of America
(Source: https://www.lifesitenews.com/opinion/archbishop-viganos-powerful-letter-to-president-trump-eternal-struggle-between-good-and-evil-playing-out-right-now June 13th, 2020)
Viele Menschen haben Probleme mit ihrem Selbstwert.
Wir sind nicht etwa etwas wert, weil wir positive Sachen tun, viele Menschen kennen und von ihnen wertgeschätzt werden, einen tollen Job, Geld und materiellen Besitz haben, uns als gesellschaftlich nützlicher Mensch erweisen oder im Leben etwas geleistet haben.
Nein, wir haben Wert und Würde alleine aufgrund der Tatsache, dass wir Mensch sind!
Die Christinnen und Christen unter uns werden dies noch ergänzen mit der Feststellung, dass sie geliebte Kinder Gottes sind!
Alles (!) andere hat nichts - aber auch gar nichts - mit unserem Selbstwert zu tun und kann und wird uns nur Probleme bereiten, da wir mit dem Wegfall desselben auch unseren Selbstwert verlieren.
Selbstwert kann nicht von außen kommen. Er muss dir innewohnen.
Before the age of 2, Helen Keller was stricken with a disease (the doctors don't agree as to what it was) that left her permanently blind and deaf. If you've not seen it, the movie The Miracle Worker, with Anne Bancroft and Patty Duke, is an excellent story of the beginning of her story. Today's attached devotional will reveal the secret of how she became one of the most celebrated women in the world! God bless you!
Because of Calvary,
“If I regarded my life from the point of view of the pessimist, I should be undone. Ishould seek in vain for the light that does not visit my eyes and the mastic that does notring in my ears. I should beg might and day and never be satisfied. I should sit apart inawful solitude, a prey to fear and despair. But since I consider it a duty to myself and toothers to be happy, I escape a misery worse than any physical deprivation.” [Helen Kellerin Don’t Forget to Sing in the Lifeboats and 366 Other Bits of Uncommon Wisdom forUncommon Times compiled by Kathryn & Ross Petras, (New York: WorkmanPublishing, 2009), p. 190]