Head of CDF calls SSPX challenge "Stupidity" and claims God is the greatest liberal

[Dawn Marie]

Bishop Müller in Peru

 

Head of CDF calls SSPX challenge "Stupidity" and claims God is the greatest liberal

• Müller on SSPX challenge: "I must not give an answer to every stupidity"
• Müller on SSPX "reconciliation": "...This includes the acceptance of the form and content of the Second Vatican Council, and the previous and subsequent statements and decisions of the Magisterium. There is no other way."
• Müller on the New Mass: "The liturgical reform of Vatican II was factually correct and necessary. One cannot issue polemic against it just because there are abuses."

• •

This is a long interview with the Mittelbayerische Zeitung- now complete. Thanks to Catholic Church Conservation for posting it.

Relaxed and at ease, Archbishop Gerhard Ludwig Müller returns a week after his appointment as prefect of the Congregation for the Doctrine of the Faith to the Diocese of Regensburg. A series of interviews for journalists are on the agenda for Friday: liberation theology, the SSPX and the situation of divorced and remarried. Minefields for an ecclesiastic, who has moved to third place in the Vatican's ecclesiastical pecking order.

Archbishop Mueller, first of all, congratulations on the new job. Since when did you know about your appointment?

I definitely knew it on 16 May, when the Holy Father has summoned me to his presence.

Did your commitment to the liberation theology endangers your appointment?

I do not know. If you know the Catholic faith, we know that to her essentially belong the social obligation, the responsibility for the world, the love of the poor. Liberation theology is a big word - but every Christian theology has something to do with the freedom of man. Also in South America in this context, it is about theological questions: Given the misery and indignity that many people around us can not imagine, given this glaring injustice, we can not simply go away with a pious raising of eyebrows about it. Faith and doing good go together. These are the two sides of a coin.

Are you then in agreement with the Pope?

Total agreement . Not even when he was my predecessor's predecessor in the CDF did he put liberation theology in its entirety in question, but some aspects which I fully underline. Liberation theology is not a loose mix of communism and the Catholic faith. Theology, if it is to be Catholic, you must find out an answer from his own sources. The social teaching of the Catholic Church has proven to be far superior to the Marxist analysis. We do not want a society that is divided into rich and poor, and in which one has access to education, and not the other. Workers and employers must not act against each other as pure interest groups, but they must all be committed to the common good. Even against the rampant commercialization of all aspects of life we must be critical: the economy is there for people, not vice versa.

You have been declared, in respect of such words, to be among the liberals. Did that surprise you?

Oh well. Saint Thomas Aquinas says, "Deus maxime liberalis est - God is the Greatest Liberal". [Cathcon- normally translated as “God therefore is in the highest degree liberal” to ensure that there is no conflation of the ideas of liberality with the practice of liberalism in any sense]. In the original sense is liberalis is liberally and generously. " In this sense, I love being a liberal.

[Cathcon- one waits for years for the Head of the CDF to quote St Thomas and he is now used in such a poor way]

You have always been very critical of the SSPX. Now, you are responsible as Prefect for the return of the fallen-away Society into the bosom of the Church. How difficult is it?

The negotiations of the Vatican with the SSPX brothers are friendly, Christian and humane, but clearly in formation. Who wants to become Catholic again must recognise the authority of the Pope and the bishops [Cathcon- the SSPX certainly think they both are Catholic and recognise the authority of the Pope. Big misunderstanding from Mueller which is at variance with various Vatican statements of recent years]. No one should think that they can impose his own ideas of the Catholic Church. The talks in Rome are not negotiations between two parties. No religious fraternity may impose conditions of the church.

The negotiations between the SSPX with the Vatican have been going on since January 2009. How much more time is needed?

Eventually, the "point of no return" is coming and they must decide: Do they wish for the unity of the Church? This includes the acceptance of the form and content of the Second Vatican Council, and the previous and subsequent statements and decisions of the Magisterium. There is no other way. (Cathcon- he seems to be deliberately tearing up bridges that have already been built).

The main criticism of the SSPX is the Second Vatican Council's- the permission for Masses in the local language instead of Latin. Is there any leeway?

What can be granted, is that which actually belongs to the diversity of the Catholic faith and life. The liturgical reform of Vatican II was factually correct and necessary. One cannot issue polemic against it just because there are abuses.

The SSPX have just designated you again as a heretic, that is, as one who has fallen from the faith.

I must not give an answer to every stupidity. [Cathcon- imagine what the response had been if the SSPX had issued a press release calling the Archbishop dumb. Mutual respect is needed for dialogue, as the Vatican is only too quick to point out in other ecumenical dialogues].

In Germany, discussed the admission of remarried divorcees to Communion is discussed. What do you think?

The same as the Pope. The lesson is clear: A valid marriage between Christians is indissoluble, and includes the promise of lifelong fidelity. We also need to see the injuries to children of divorced parents. They are deeply shocked when suddenly a parent is away and a strange man or a strange woman sits in the apartment. We therefore need to scrutinize a mentality that sees the promise of marriage and family formation too loosely.

Are there no concessions?

We also recognize the difficult situation of the spouses in a mixture of guilt, which is not always equally distributed. The parish priest can see in the assessment of the individual situation of reasons how to respond. But the judgement would be wrong: If I cannot go to Communion, I am nothing in the Church. But this is not the whole Catholic faith. The central part of the Mass is the Eucharistic Prayer and the saving mystery of Jesus Christ. We are committed to the celebration of the Mass, but not every time to go to Communion, although the Frequent Communion is desirable and useful.

You strengthen the German faction in Rome. What does this mean for the national mix?

In the CDF, about 15 nations work together. We are the world church, so its a colourful little nation with many languages. The languages do not separate us after Pentecost not but lead us together in the spirit of God. I'm still grateful that God has so ordained it that I grew up into the German language and culture. But of course, this is not to be seen as naive patriotism - or as a rivalry in the sense of who is now better.

After your departure a successor is sought as Regensburg Bishop. Passau is also vacant. Will you play an open role or behind the scenes?

Episcopal appointments are an important matter. There is not a power struggle behind the scenes, in the way that it is often portrayed. When it comes to people, a discreet process is needed. This has nothing to do with secrecy. What qualities does a bishop of Regensburg need? For the Bishops must someone be found to be suitable or be considered fit. Although there can never be the ideal candidate, because we people always go through life as a mixture of ideal and empirical reality. But of course he must be clearly based in Catholic faith and belief and also able to proclaim this. He must have or acquire leadership skills. As a personality he must be able to give little something without getting a cold in every breeze. The bishops office also means conflict. The understandable human desire to be recognized by all as the nice uncle is not the best basis for a good appointment.

Do you expect a very long transition period in Regensburg?

I hope that it will be decided this year. In August and September are initially holidays, but after that the full procedure goes into action. Are there suitable candidates? They is no lack. One must also pay attention to the 2014 Catholic Congress in Regensburg . There is speculation over the Bishop of Eichstätt, Gregor Maria Hanke, the Augsburg Bishop Anton Losinger, the founding director of the Pope Benedict Institute, Rudolf Voderholzer and the Director of the Shrine of Maria Vesperbild, William Imkamp.

Who is favorite?

I would rather say nothing about names. I am also not the person appointing the new bishop. That happens via the Nuncio in Germany. But of course they will ask me. It is important that continuity is maintained. There are objective guidelines, which were started by my predecessor, Bishop Manfred Müller - whether in the field of schools, the cathedral choir, in the many charitable organizations, or in our activities for the disabled. That cannot be wound back in any way.

In the interim, Provost Wilhelm Gegenfurtner is undertaking "the role of the bishop during transition" . Were you surprised by his election by the chapter?

I think we were all surprised.

Finally, personal questions: How did it happen that the pope gave you his old cardinal's apartment in Rome?

I think there that all were amazed. But the Pope has given it spontaneously, entrusting me the appartment - even the books that are still there, and some other things. These will be made available in accordance with his wishes to our "Benedict Institute" in Regensburg, which is responsible for publishing the works of Joseph Ratzinger.

Can he visit you in his old apartment?

I will ask about that .

Do you remain despite your move to Rome, a Regensburger?

I am Bishop Emeritus of Regensburg. In this respect, this is my home Diocese. When I come to Germany, it's my first stop.

You're a big football fan and have been sighted many times at the games of the SSV Jahn in Regensburg .

Are you looking for a new club in Italy – how about the Lazio?

I am a member of the Curia, but not Bishop of Rome, so I do not have to support the Italian teams.

When I visit home, I remain faithful to the SSV Jahn.

You have been Archbishop for week. When will you become a Cardinal?

Only the Holy Father knows that.

End of interview
emphasis added by CFN

source

[Dawn Marie]

 

For the record: the Pope's praise for Bishop Gerhard Müller in 2007
From the Sancrucensis blog:




The following is a full translation of the salutation written by Pope Benedict XVI for a Festschrift [book of articles in honor of] the 60th birthday of [then] Bishop Gerhard Ludwig Müller.


Dear Bishop Gerhard Ludwig,


I wanted to contribute at least a salutation to the Festschrift for your 60th birthday. I well remember our first meeting when you gave me your dissertation on the Sacraments in the thought of Dietrich Bonhoeffer. That was an ecumenical work of a unusual kind; everyone thinks that they know at least the main theses of that great Protestant thinker, but you showed surprising aspects of his thought, thereby inviting an encounter of a special kind. In the year 1995 you sent me your Dogmatic Theology. As far as I can see it is the only handbook of our field on the market written by a single author. It is thus able to reveal the whole structure of the world of the Catholic Faith in its inner unity. It also has the particular advantage of being limited to a size which makes it suitable as a text book for students. You thereby sent an important signal; theology, and even the field of dogmatic theology, is in danger of dissolving into specializations which obscure the greater whole, but every part of our Faith is only really intelligible in the light of the whole.


These encounters were primarily literary, but we became personally close in the years in which you were a member of the International Theological Commission, of which I (as prefect of the CDF) was president. We were all deeply impressed by your comprehensive knowledge of the whole history of dogma and theology, which your interventions always showed, and which was the foundation of your ever-reliable judgment. In everything we sensed that your theology was not just academic learning, but that it was and is – as the essence of theology demands – a thinking-with the word of the Faith, thinking-with the “we” of the Church as the communal subject of the Faith. You took care to make the work of the International Theological Commission better known in Germany, and in all those years you continually published important contributions on the pressing theological questions of the day. You made great efforts to explain the true meaning of the document “Dominus Jesus” which had so often been distorted in the reduction to a few slogans. As bishop of Regensburg you took the foundational biblical expression “Dominus Jesus: Jesus is the Lord” (Rom 10:9; 1 Cor 12:3) as your motto, and by so doing you determined your agenda: Christ stands at the center of the episcopal ministry; He is the center of our Christian existence. At the time of your episcopal ordination, when the debate about the document beginning with those words was raging, your motto was a reminder that the Magisterium wanted thereby to call us back to the center of our Faith.


Now it has already been five years since the See of St Wolfgang was entrusted to you. You have had to endure many storms and more will surely come. But during this time no one could doubt that you wanted only the one thing: to give witness to Jesus Christ, in whom God has turned His Face toward us and opened His Heart for us. And so on your 60th birthday I hope pray that the Lord might help you to always remain His faithful witness and thus to be a “co-worker of our joy” (cf. 2 Cor 1:24)


Given at Rome on the Feast of St Hilary, 2007
Benedictus PP. XVI

source

[Dawn Marie]

If they are rejecting us we must be doing something right :)

[Dawn Marie]

Mulling over Archbishop Mueller   7-9-2012 Gerhard Ludwig Mueller (born December 31, 1947) is the new prefect of the Congregation for the Doctrine of the Faith since his appointment by Benedict XVI on July 2, 2012. As a result of his new role he is also, ex officio, president of the Pontifical Biblical Commission, the International Theological Commissions, and the Pontifical Commission Ecclesia Dei. Archbishop Mueller succeeds Cardinal Levada who was appointed in May 2005. Short biography Born in Finthen, a borough of Mainz, Mueller graduated from the Willigis Bischofliches Gymnasium in Mainz, then studied philosophy and theology in Mainz, Munich, and Freiburg. In 1977, he received his Doctorate under Karl Lehmann[1] for his thesis on the Protestant theologian Dietrich Bonhoeffer. After his priestly ordination on February 11, 1978, he worked in three parishes. On October 1, 2002, Pope John Paul II appointed him bishop of Regensburg. He was consecrated on November 24, 2002 with Cardinal Friedrich Wetter serving as principal consecrator. Among the co-consecrators was Cardinal Karl Lehmann. For his episcopal motto, Mueller chose Dominus Iesus. You made great efforts to explain the true meaning of the document Dominus Jesus which had so often been distorted in the reduction to a few slogans. As bishop of Regensburg you took the foundational biblical title “Dominus Jesus: Jesus is the Lord” (Rom 10:9; 1 Cor 12:3) as your motto… (Pope Benedict XVI, Preface to the Festschrift [festive greeting - Ed.] for Mueller’s 60th birthday) His academic career is impressive. In addition to having been a University Professor at the University of Ludwig - Maximilians of Munich, he was invited as a professor by several Universities in Peru, Spain, the USA, India, Italy and Brazil. Mueller has written more than 400 works on dogmatic theology, ecumenism, revelation, hermeneutics, the priesthood and the diaconate. As a published author, his most famous work is Dogmatism: Theory and Practical Aspects of Theology. On December 20, 2007, Mueller was reappointed for another five years as a member of the Congregation for the Doctrine of the Faith. On June 12, 2012, Bishop Mueller was appointed a member of the Congregation for Catholic Education for a five-year renewable term, and a member of the Pontifical Council for Promoting Christian Unity. As a personal friend of Pope Benedict XVI, he has been charged with preparing the publication of the Opera Omnia: a series of books that will collect, in a single edition, all the writings of the current pope. In his diocese Bishop Mueller is known for his acts against pro-choice politicians and the firm way he disciplined critical priests and handled the lay movement “We are the Church”. The 64-year-old prelate said once: “I am not addicted to conflict, but not addicted to harmony either!” Mueller is a pupil and friend of Gustavo Gutierrez[2], the “father” of Latin-American liberation theology.[3] From 1988 to date, he has traveled to Peru every year to follow the courses taught by his mentor who converted him to this theological theory. He frequented a few theological workshops in the seminaries of Cusco, Lima, and Callao, and while there, stayed with the poor in the neighborhoods of Lima, and the farmers of Diego Irrazaval parish in the vicinity of Lake Titicaca, which is on the border with Bolivia. He spent his vacations there helping with pastoral work. In November 2008, he was awarded with a doctorate at the Pontifical Catholic University of Peru (PUCP), (the same university that is currently involved in a polemic against the authority of the Lima's Cardinal, Juan Luis Cipriani Thorne, and the instructions of the Holy See). It is from this university that the most significant progressive movements of Peru found their origins, including today the pro-gay lobby. On this occasion, Mueller gave an interesting discourse[4]: The theology of Gustavo Gutierrez, independently of how you look at it, is orthodox… The theology of liberation is founded on a profound spirituality. Its substrate is the following of Christ, an encounter with God in prayer, participation in the life of the poor and the oppressed, the willingness to listen to their cry for freedom and their desire to be fully recognized as children of God. It is participating in their fight to end exploitation and oppression, in their eagerness to respect human rights and demand for fair share in cultural and political life of democracy. (…) You cannot conquer territories for Christ and subjugate its inhabitants under the dominion of a state to be said Christian. (…) (…) There are things incompatible with our spirituality and our Christian faith: racism and paternalism, a society breaking up into higher and lower classes which works on the principle of the law of the jungle and thereby disintegrates. (…) (…) A radical new beginning will only be possible with a development leading to a more just society and guaranteeing by the state human rights. But it also requires a spirituality of human rights. (…) Problematic statements While the bishop might have good intentions, we cannot ignore the fact that many of his public statements have been irreconcilable with traditional Catholic teaching. Very controversial statements might be found in his works as denounced by the SSPX German District. about the dogmas of the transubstantiation, the virginity of Our Lady, the conditions for belonging to the Catholic Church. In an interview in Vatican Insider (July 6), Don Nicolas Bux tried to “save” Mueller. He explains that the criticisms against him are unfair because there is “extrapolation from the context”, reminding us also that these texts belong “to his time as a theologian”… In a speech he gave in October 2011, while quoting the Second Vatican Council’s document on ecumenism, Mueller said that "the Catholic Magisterium is far from denying an ecclesial character or an ecclesial existence to 'the separated Churches and ecclesial Communities of the West'". (Published by Katholische Akademie in Bayern) More could be added to the list as, for example, some of his words about eternal damnation: In Christ, therefore, there is only one outcome of history, even though the reference to the real possibility that the accursed will depart “into the eternal fire” (Mt. 25:41) may at first, in terms of its literary composition, suggest a twofold outcome. Now a few lines later it (just) says that “humanity” has “definitively arrived at God as its unique destination,” whereas “perhaps a few” may “also persist in their opposition to God”. The path to damnation seems to be so difficult to travel that it sounds almost like an accomplishment to get to hell:  “Whether any human beings at all have persisted until death in radical resistance to love, is something that eludes our knowledge not only incidentally but as a matter of principle.”  And it almost sounds as if God had failed when someone nevertheless “succeeds” in doing so. (in Kirchliche Dogmatik) How is it possible? In fact, it is the way of dealing with the revelation itself and the modern study of the theology that offers so many new and questionable expositions of dogmas already clearly defined. As a modern theologian, Mueller abandons the idea of theology as a participation in the science of God, revealed through Tradition and Scriptures, to build a theology based on the human experience of the divine revelation, according to Karl Rahner’s theory. In everything we sensed that your theology was not just academic learning, but that it was and is—as the essence of theology demands—a thinking-with the word of the Faith, thinking-with the “we” of the Church as the communal subject of the Faith. (Pope Benedict XVI, Preface to the Festschrift for Mueller’s 60th birthday) For the new theologians, if there is some doctrinal continuity through the centuries, it comes from the subject: the “one subject Church”[5] and not the object of the Faith. What is the new Archbishop Mueller explaining about his future position? The Congregation for the Doctrine of the Faith has the responsibility to promote not only to protect (…) The idea is to promote the theology and its roots in the revelation with insurance of quality, having in mind today’s intellectual novelties through the world. We cannot mechanically repeat only the unique doctrine. We do have to be sensible to the evolution of the time, to the sociologic changes, to our contemporaries’ thinking.[6] And again: You cannot just choose what fits to a certain schema (…) you must be open to the totality of the Christian faith, the entire profession of Faith, the Church history and the development of her teaching (…) the living tradition (…) Every age has its own challenges. (Katholische Nachrichten, July 4, 2012). In 2009, the Regensburg Bishop Mueller was wondering about the SSPX “problems in acknowledging the Magisterium of the pope”. He was considering the foreseen ordinations at Zaitzkofen as a “provocation.” What kind of results is the appointment of Archbishop Mueller at the head of the Congregation for the Doctrine of the Faith going to provoke? Is he going to acknowledge the perennial Magisterium of the popes?

Footnotes 1 Lehman earned his PhD in philosophy from the Pontifical Gregorian University in 1962 with a thesis about Martin Heidegger. He was ordained by Cardinal Julius Dopfner in Rome on October 10, 1963. From 1964 to 1967 he was a research assistant to Karl Rahner at the Ludwig Maximilian University of Munich; in 1967 he earned his second doctorate from the Pontifical Gregorian University, in theology. 2 Gustavo Gutierrez Merino, O.P., (born June 8, 1928 in Lima), is a Peruvian theologian and Dominican priest, regarded as the founder of Liberation Theology. In Teologia de la liberacion, perspectivas, Gutierrez carries out a biblical analysis of poverty. In this work he distinguishes two kinds of poverty: a scandalous state and a spiritual infancy. Gutierrez observes that while the first is abhorred by God, the second is valued. Poverty for Gutierrez is the result of unjust and sinful social structures: "Poverty is not fate, it is a condition; it is not a misfortune, it is an injustice.” He says: My relationship with the Order of Preachers goes back to my studies in France, where I had personal contact with the scholarly work of Frs. Congar, Chenu and Schillebeeckx, all Dominican theologians. I was attracted to their profound understanding of the intimate relationship that should exist between theology, spirituality and the actual preaching of the Gospel. Liberation theology shares that same conviction. The term “preferential option for the poor” comes from the Latin American church, but the content, the underlying intuition, is entirely biblical. Liberation theology tries to deepen our understanding of this core biblical conviction. (Interview with Gustavo Gutierrez, America, February 3, 2003). 3 In Central and South America, and also in Africa and Asia, the theology of liberation has been the theory used by the leaders of the Catholic Church to team up with the Marxists fomenting and supporting the revolution by pushing the “poors” against the “riches” and explaining the whole Gospel with a dialectical Marxist point of view. In the instruction Libertatis Nuntius (August 1984), the risks and deviations of Theology of Liberation have been pointed out without however condemning this theory conceived in Latin America in the years following the Council. The Theology of Liberation lead the Latin American clergy to embrace Marxism during the last 20 years and still continues its massive destructive effects. 4 “Mis experiencias con la Theologia de la Liberacion”, Pontifical Catholic University of Peru, Lima, November 28, 2008. 5 Pope Benedict XVI, December 22, 2005. 6 In the Oath against Modernism, St. Pius X asked all clergy and professors to swear: (…) I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical' misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely.

[Dawn Marie]

Fr. Gaudron responds to Msgr. Bux on Abp. Müller

"...The whole process appears to me to be symptomatic of our relationship to the Vatican. We submit a problem and one answers us with pretexts or with appeals to obedience."


For the background to this exchange: Mgr. Bux on Müller: these comp...

Interview with Fr Gaudron, FSSPX

(Published at pius.info on the 13th of July 2012)

The discussion about the controversial statements of Bishop Gerhard Ludwig Müller concerning the Virginity (of Our Lady) is increasingly attracting attention. A multitude of internet portals host contributions that are either in favour or against these statements.

The exchange was started by the press release of the SSPX at the news agency DAPD concerning the nomination of Bishop Müller.

pius.info has checked with Dogmatic Theologian Fr. Gaudron if he still upholds his critique on the statements of Bishop Müller.

pius.info: Fr. Gaudron, several reactions to your comments defend Bp. Müller by stating that the criticized statements (of Bp. Müller) were taken out of context. This is, for example, the opinion of Msgr. Bux, who is a member of the CDF. What do you have to say about this?

Fr. Gaudron: We are dealing here with a simple pretext, as anyone can prove who reads the statements in their context. I have quoted all the statements so that they can be verified easily. The defenders of Bp. Müller are apparently unable to quote him outlining the issues correctly.

pius.info: Some have also answered you that the Dogmatics of Ludwig Ott, who is not considered a Modernist, describe that the particularities concerning the physiological aspect of the Virginity are not part of the faith of the church.

Fr. Gaudron: The Dogmatics of Ott does explain, though, that Mary has given birth to Jesus without any corporal suffering, preserving her virginal integrity. It also presents the analogies of the Church fathers like the emergence of Christ from the sealed grave and the passing of light through glass.

The only correct thing is that the Church has not stipulated the exact particularities of what was different between the birth of Christ and the birth of other human beings, like, for example, whether the birth canal was widened or not, etc. Such indiscrete penetration of the mystery is not what the church wants to do. However, the painlessness of the birth, as well as the intactness of the hymen have always been proclaimed.

A. Mitterer seems to have been one of the first to want to deny the physiological particularities in his 1952 book Dogma und Biologie der heilgen Familie [Dogma and biology of the Holy Family]. Ott at first referred to this book [in his above-mentioned Dogmatics], but in later editions the reference had disappeared. One could suggest that this is related to a Monitum of the Holy Office (of 1960) that, alas, was never published but only sent to a number of Bishops and religious superiors. This Monitum deplores the apparition of several works in recent times concerning the virginity during the birth that are in clear contradiction to the Catholic teaching, and it prohibits the future publication of such tracts.

pius.info: But isn't the virginity before birth, [by which is] meant the conception of Christ by the Holy Ghost, much more important? This, Bishop Müller doesn't deny.

Fr. Gaudron: Without a doubt. But, firstly, it is Bishop Müller himself who has recently said that whoever wants to be Catholic, must accept the entire doctrine of the Church and should not choose [whatever he likes]. Secondly, those that deny the virginal conception often argue just like [Bishop] Müller: the virginity does not concern biological facts, but that Mary had given herself completely to God. For example, a university lecturer once said to me that of course Mary was a virgin; but one had to wonder what this virginity in fact means! These people manage to state that Mary was a virgin, while maintaining at the same time that she received Jesus from Joseph. The denial of the virginity in the birth seems to me to be a first exercise of relaxation of the dogma that only prepares much more severe ones.

pius.info: What do you have to say about Msgr. Bux's declaration that the explanation of Bishop Müller concerning the Eucharist was only to avoid a certain Capharnaism?

Fr. Gaudron: Also in this reaction I can only see a pretext. Bishop Müller does, in fact, talk about transubstantiation, but his explanations stay within the theories of transfinalization and transsignification, theories that Pope Paul VI. had rejected for being insufficient in his encyclical Mysterium fidei, mentioned by Msgr. Bux, of Sep. 3rd 1965.

The same can be said about the relationship of the Protestants with the church. No one denies that a valid baptism creates a certain orientation towards the church and that one should also be friendly to Christians that are separated from the church; however, that these would be fully integrated in the church is not even something that the new Codex [of Canon Law] says.

pius.info: You do not, then, see your assessment refuted?

Fr. Gaudron: The whole process appears to me to be symptomatic of our relationship to the Vatican. We submit a problem and one answers us with pretexts or with appeals to obedience.

The Fraternity [of St. Pius X] says that there is a problem if the Prefect of the CDF advocates theses that contradict the doctrines of the church. We have brought forth this in a factual manner and we haven't talked about "heretic" or "heresy", like some media present it. As a reaction we get that we should have faith in the Pope, because a Bishop that is nominated by the Pope could never have taught anything wrong.

It is the same with the Council. We say that there are some problems with it, because some passages of the Council clearly contradict the prior Magisterium of the church. Here, too, we always get the reply that there can be no contradiction, so there is none. To some extend this really goes against all logic.


Originally published at:
http://rorate-caeli.blogspot.com/2012/07/mgr-bux-on-muller-these-co...

[Dawn Marie]

Wednesday, August 01, 2012

New criticism of CDF head by SSPX

Hätte man den Auferstandenen fotografieren können?

Dogmatik, a book by Archbishop Müller, the new Prefect of the Congregation for the Doctrine of the Faith contains the following sentence: ". A film camera running would have neither captured the Resurrection event ...nor the Easter appearances of Jesus to his disciples in sound and vision '(p. 300)

Thus he finds himself in good company with Hans Küng, who has also claimed this in regard to the resurrection of Jesus: "Taking pictures and recording, there was nothing." (On being a Christian, 1974, p 339). Similar statements are found in many modern theologians....

FULL ARTICLE HERE