Where love will rule forever

Stanisław Barszczak, Jesus’ wonderful love.

On July 23, 2019 in mass media what Cardinal Walter Brandmüller said about the celibacy. This latter is the service of the Gospel. Often the claim is made that celibacy is not a dogma. The spirit in the bottle: the times of church and cultural prosperity have always been marked by fidelity to celibacy. He is on the answer to Hubert Wolf’s thesis. It’s time for the controversial Synod of the Amazonia (in October this year), Hubert Wolf’s article on celibacy: “Marriage and sacrifice are not against each other”. No one who is attentive to the current position of the Catholic Church will take seriously that the Synod in progress is really concerned with the fate of the Amazon forests and their inhabitants … This means that only the label “spirit in a bottle” means differently: a radical reconstruction of the church according to a known program. The key issue is celibacy. One can become, as the opponents of the church claim, that the church will end. In this strategy you should also note the article in the new book by Hubert Wolf. Instead of criticizing Wolf’s allegations, it seems to be more appealing to facts. It should be clarified that on celibacy for candidates for a higher position, which can be chosen or changed to the right paper. The apostles left everything. Even often reading the statements that celibacy is not a dogma is not conclusive. In fact, celibacy is not the teaching of the Church. To make a candidate (regarding celibacy) for ordination is required to use the priesthood as a form of life for Christ and his apostles. For this reason, celibacy is the true content of the apostolic tradition. This is what the apostles “transmit by oral preaching, by example and instruction, what they have received from Christ’s mouth, in his dealings with his ministry and through his ministry, or what they have learned under the inspiration of the Holy Spirit,” that’s what the Second Vatican Council taught. This “tradition” has the same binding character as the Holy Bible: both – the divine revelation. The first disciples of Jesus whom he called the apostles, according to the Gospel, left home, court, wife and children, father and mother to follow Jesus. It would be an incomprehensible supposition that the Gospel authors drew an ideal here, denying the reality of life. In any case, “leaving everything” for the good of the Gospel is a way of life. If we add the apostle Paul, who values ​​celibacy for ‘the good world,’ it is clear that celibacy has been – and is in harmony with – the service of the Gospel. During the interim period in the post-apostolic period since the 1970s, our Christian community is developing in the city, which is why in letters to Titus and Timothy, priests are appointed – elders – by the imposition of hands (consecration). Candidates are required to be ‘married only once’, regardless of how they are married in the second marriage. The mood of our church and cultural heyday. How is the restriction justified? People who would play as a widower again would not be trusted to maintain the severity required by the priest. That is why people were consecrated who already have grown-up children. So from the moment they devoted themself to family life. It was practiced long before the law was officially established. There is therefore no trace of dispute about how it can be done by the new, authoritarian law. In the meantime, it was soon decided to devote only unmarried younger men. To the place directly from the words and stories of Jesus and the apostles to ‘Corpus Iuris Canonici’ of the Middle Ages to the ‘Codex Iuris Canonici’ 1983. This path through the ages has undoubtedly led uphill and downhill. But in retrospect it is clear that they were characterized by fidelity to celibacy – and vice versa. There was a time of Charlemagne and his descendants, the times of the “Carolingian Renaissance”, the church and cultural flourishing among the Saxon emperors that can be mentioned here. This is evidenced by the Franciscan movement, the Order of Saint Dominik, who had an epidemic on emerging universities, and even earlier, the establishment of a set of Cistercian monasteries, the arrival of the latter to Poland from the attractiveness of the celibate ideal for the Kingdom of Heaven. These were powerful impulses from which the medieval culture flourished. This wide landscape of a real, good, beautiful, saint disappears when the spotlights focus on those of course the scandal that in our day is aimed at discrediting the institution, the spiritual value of priestly celibacy. There is talk of serious historical science as little as where only holy and heroic songs are written. Why Wolf ignores the findings of recognized authors such as Henry Crouzel (1963), Roger Gryson (1970), Christian Cochini (1981/1990), Johannes Bours and Franz Kamphaus (1991), Alfons M. Stickler (1993), Stefan Heid (2003) ), Klaus Berger (2009) and Andreas Merkt (2015)? In some part of the history ‘light and shadow’ behaved, they can be discussed – but, please, according to the requirements of the historical-critical method, not under the influence of adrenaline. In this regard, always refers to the example of Orthodox churches or Byzantine Byzantine-Oriental traditions. It is true that celibacy is required by bishops, but not by priests, so deacons usually marry before ordination. There are differences between bishops and priests. In this practice, my “reform circles” see a model that can help to address the shortage of priests in the Latin West – a shortage of priests who in fact does not compare the number of priests with the number of priests participating in church life, cardinal says. In fact, no one wants to consecrate priests whom Martin Luther cruelly called “oil idols” because all baptized as such are already popes, bishops or priests. There are questions, however, which should be directed to the Eastern Church: it is worth noting that celibacy is still obligatory for bishops, while marriage is allowed for priests, but marriages for a number of days, abstinence is required in preparation for the celebration of the Eucharist. Does this regulation not express tension between liturgical and sacramental activity and marital sex? There was a time that during the Soviet suppression of the Eastern Rite Catholic Church in Ukraine and the adjacent areas in 1946 in Lviv, through a pseudo-synod organized by the party, Catholic churches were united with the Russian Orthodox Church. Although the bishops survived Martyrdom in fidelity to the Pope and the Church. However, hundreds of priests who are now faced with the alternative that they should stay in the office, in addition to a married couple – to feed their families, and to remain faithful to the Church under oath, they have plunged into misery. It is easy to imagine the suffering that these priests feel. There was a choice that would remove celibacy. But there is a will, a desire for unity. The eastern practice described was first introduced by the Council of Constantinople in 691. The relevant regulations were issued for imperial dictates, while at no time were they given the consent of Rome. In fact, it was a break with the apostolic tradition that no pope could ratify. With the consolidation of the split between East and West, the facts were also created in this respect. Half a thousand years later, a new situation emerged after the unification of former separate bishops with the Church of the West. If in these circumstances the popes granted the local clergy the continuation of their previous practice, then in the higher interests of the unity that was restored. A similar situation arose in our time when there was a common desire in the Anglican world for unity with Catholics, which led to the return of entire parishes and bishoprics to the community with Rome. It was Benedict XVI who, taking into account this historical situation, allowed them to continue their marriages for the former Anglican clergy, who now also fasted for priestly ordination. But from now on, only candidates ready for celibacy can be admitted to consecration. Perhaps it would be also a promising solution for the East. In the last one hundred and fifty years, there has been no pope who would not emphasize dignity, spiritual beauty and fertility this path of following Jesus. The real reason lies in the nature of the priesthood itself: the priest who celebrates the sacrifice of Christ at the altar, does so “in Persona Christi”, being Christ himself, in a way and under the sacrament of Holy Orders, which he received by the hands of the bishop. Who is so existentially involved in the redemptive work of Christ, or should he not live “in Persona Christi”, take over the life form of his Lord? (see, Walter Cardinal Brandmüller, born in 1929 in Ansbach, he led the Pontifical Committee of History from 1998 to 2009). So, here one could see that, the church opens the believers, but also those consecrated to the power of the sacraments of Jesus. So we only want to open up new perspectives in this respect. At this point, let us note other issues. The Church has no power (german, Wohlmacht) to make women the priests. This is just the righteous power that the church lives on. Because she raises women in offices … because of our prayers and so on. And one more reflection. In 2012, the apocryphal gospel by Maria Magdalena was published. I am talking about a holy woman from the time of Jesus’ life on earth. We have a fuller, more beautiful, miraculous picture of Mary Magdalene in the scroll. A wonderful picture of Mary Magdalene, who is already Saint Augustine and Saint Thomas Aquinas called “the disciple of the disciples.” She is with Jesus because she loves him. He has a pure heart. She first saw the Lord after the resurrection, she met him in the garden. -Why are you crying? -Rabbuni. – I’ve seen the Lord and he told me that… She told the apostles firstly that Jesus was resurrected. She is like the prophet. It was not a form of love or education, growing up to feelings. Or some sleepwalking in solitude. She loves him from the position of a woman – a human being, and she constantly causes resentment to reality. Maria Magdalena, a woman daring, with her image of morality, with her own difficult place in life, she him really likes. There is a very long moment of looking at Jesus and Mary of Magdala here, for the religiousness of tomorrow’s societies now. Jesus is a God who brings happiness to contact us with the world. Then, we can only suppose and guess what Jesus and Mary of Magdala talked about in the Jerusalem garden, maybe about lost love, and maybe about forgotten paradise (German, verlorenes paradies), and the eternal truth about God’s love for man. This is a strong love, but also it is weak, because of Jesus’s face. In this contemporary ‘assassination’ for a love, it is pure thinking about love here, because everyone deserves love. – Tell me, Lord, where is the paradise? Tell me who caused the destruction of the world. Tell me why the fish in the river and the flower must die too. Who exposes the forest to danger? Who builds walls and roads, where does abyss begin? Lost paradise! How beautiful and calm can this world be? We stand before the end up. See it finally. Lost paradise – we just look like we were banished from heaven. Is the Earth of tomorrow worth living for us, or will be alone. Tell me who is building the City senselessly? Where are the butterflies going? Tell me how lead gets into the food? Who presses oil into the sea, and infects the air infinitely? Who never thinks about tomorrow? Tell me the truth? Lost paradise – how beautiful it could be … So, each year, when in Christmas the bells ring, they proclaim the joyful news, the child is born, he is not lost, and everyone needs his presence. We then know, small fish will be great once. It is true that human stupidity is enormous, but our power of dreams is still immeasurable. But we have to pray, we need a little time that creates hope, a time where love will rule forever.


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