Extractado de DOUTRINA CATÓLICA SOBRE AS RELAÇÕES ENTRE A IGREJA E O ESTADO (Mons. Dr. Emílio Silva de Castro)
· “Según Azpiazu ‘Estado católico no significa que todos los ciudadanos sean católicos, ni menos aún que el Estado obligue a sus ciudadanos a serlo..., ni significa que el Estado no puede tolerar otras religiones en privado; sino únicamente de los ciudadanos, por ser el verdadero y por tanto, respetado y respetable por todos.’”
· “Qual é pois a verdadeira doutrina? A que, mantendo por uma parte a perfeição jurídica da Igreja e do Estado, e sua independência recíproca, afirma a união dos dois poderes, ressalvando a devida hierarquia e a subordinação entre os fins diversos de uma e outra sociedade. Esta doutrina é chamada comumente de poder indireto da Igreja.”
· “A primeira base para a harmonia jurídica entre a Igreja e o Estado é o reconhecimento da soberana independência de ambos. Neste caso, quem diz independência diz soberania ou ‘direito de governar sem dependência de outro poder humano em sua ordem.’ { … }Por união entende-se a harmonia jurídica que deve reinar entre os dois poderes, eclesiástico e civil, por conseguinte, união de Igreja e Estado não significa unidade católica, senão, apenas, concórdia e harmonia, inteligência e boa amizade, mesmo no caso em que, por diversas circunstâncias históricas exista dentro do Estado, como é freqüente, pluralidade de cultos, que a lei admita e equipare ao católico.”
· “Suárez afirmaba: ‘A verdade da doutrina e os direitos da
Igreja — observa o sábio canonista — não dependem da condição dos tempos nem das dificuldades de execução; se assim fosse, deveriam também ser negados outros directos certíssimos da Igreja’, além de ser falso que em nossos tempos não tenha aplicação prática, porque, se por exemplo, a Igreja declara inválida alguma lei do Estado, ainda agora deixará de obrigar no mesmo foro civil.
· “De acordo com a doutrina tradicional, a Igreja e o Estado são duas sociedades distintas, comparadas ao corpo e à alma do homem. O corpo e a alma não são nem separados nem confundidos. São, apenas, distintas um do outro, mas estão perfectamente harmonizados. Da confusão ou do conflito entre ambos representam corpo e alma. Da união deriva-se a coordenação dos esforços, o auxílio recíproco de uma sociedade para a outra; a união da vitalidade ao corpo social. Da separação, da luta, só podem vir males. Os governos temporais pretenderam muitas vezes absorver, dominar a Igreja: disso só resultaram desordens e males. {…} A união harmoniosa dos dois poderes será sempre rico manancial de bens para as nações cristãs. ‘Quando o Império e o Sacerdócio — escrevia belamente Ivo de Chartres ao Papa Pascoal II — vão em harmonia, o mundo anda bem... Quando, porém, há entre eles discórdia, não só não crescem as coisas pequenas mas até as grandes perecem
miseravelmente.’ Esse união, todavia, como antes frisamos, há de respeitar a hierarquia e a independencia recíprocas. É esta doutrina muito antiga e veneranda no cristianismo.”
Extractado de ON THE SEPARATION OF CHURCH AND STATE UNE FOIS ENCORE St Pius X Encyclical (promulgated on January 6, 1907):
· “Nor has [the Catholic Church] any desire for violent persecution. She knows what persecution is, for [the Catholic Church] has suffered it in all times and in all places. Centuries passed in bloodshed give her the right to say with a holy boldness that she does not fear it, and that as often as may be necessary she will be able to meet it. But persecution is in itself an evil, for it is injustice and prevents man from worshipping God in freedom. The Church then cannot desire it, even with a view to the good which Providence in its infinite wisdom ever draws out of it. Besides, persecution is not only evil, it is also suffering, and there we have a fresh reason why the Church, who is the best of mothers, will never seek it.
· From the point of view of ecclesiastical property, this law is a law of spoliation and confiscation, and it has completed the stripping of the Church. Although her Divine Founder was born poor in a manger, and died poor on the Cross, although she herself has known poverty from her cradle, the property that came to her was nonetheless hers, and no one had the right to deprive her of it. Her ownership, indisputable from every point of view, had been, moreover, officially sanctioned by the state, which could not consequently violate it. From the point of view of the exercise of worship, this law has organized anarchy; it is the consecration of uncertainty and caprice. Uncertainty whether places of worship, always liable to be diverted from their purpose, are meanwhile to be placed, or not placed, at the disposition of the clergy and faithful; uncertainty whether they shall be reserved from them or not, and for how long; whilst an arbitrary administrative regulates the conditions of their use, which is rendered eminently precarious. Public worship will be in as many diverse situations as the other. On the other hand, there is an obligation to meet all sorts of heavy charges, whilst at the same time there are draconian restrictions upon the resources by which they are to be met. Thus, though but of yesterday, this law has already evoked manifold and severe criticisms from men belonging indiscriminately to all political parties and all shades of religious belief. These criticisms alone are sufficient judgment of the law. It is easy to see, Venerable Brethren and beloved sons, from what We have just recalled to you, that this law is an aggravation of the Law of Separation, and we can not therefore do otherwise than condemn it.
Extractado de THE REIGN OF CHRIST THE KING (Michael Davies, RIP)
· “The double claim of Our Lord Jesus Christ to our allegiance, as our Creator and our Redeemer, is well summarized in the Book of the Apocalypse, where St. John tells us that Christ is "the ruler of the kings of the earth." (Apoc. 1:5). The fact that the kings of the earth—in other words, the nations and those who rule them—are subject to the Kingship of Christ pertains to what is known as His Social Kingship, that is, His right to rule over societies, as well as individuals. No one claiming to be a Christian would, one hopes, dispute the fact that as individuals we must submit ourselves to the rule of Christ the King, but very few Christians, Catholics included, understand, let alone uphold, the Social Kingship of Our Lord Jesus Christ. His social kingship can be implemented fully only when Church and State are united. The separation of Church and State was condemned unequivocally by the Roman Pontiffs until the Second Vatican Council. The Church's teaching is that the State has an obligation to render public worship to God in accord with liturgy of the true Church, the Catholic Church, to uphold its teaching, and to aid the Church in the carrying out of her functions. The State does not have the right to remain neutral regarding religion, much less to pursue a secular approach in its policies. A secular approach is by that very fact an anti-God and an anti-Christ approach.”
· All authority comes from God." Pope Leo XIII explained in his encyclical Immortale Dei, Nov. l, 1885, that:
Every civilized community must have a ruling authority, and this authority, no less than society itself, has its source in nature, and has, consequently, God for its author. Hence it follows that all public power must proceed from God. For God alone is the true and supreme lord of the world. Everything without exception must be subject to Him, and must serve Him, so that whosoever holds the right to govern, holds it from one sole and single source, namely, God, the Sovereign Ruler of all. "There is no power but from God." (Rom. 13:1)
"There is no power but from God." This quotation from Romans 13:1 states all that needs to be stated concerning the source of authority. Because those who govern derive their authority from God and govern as His legates, and not as holding their authority from the people, no government can have a true right to enact any legislation contrary to the law of God, even if such legislation is the manifest wish of the majority of the people. The Church is totally opposed to any concept of democracy in which authority is said to reside in the people and in which those who govern are said to receive their authority from the people. Pope Leo XIII insisted in Immortale Dei that:
In a society grounded upon such maxims, all government is nothing more nor less than the will of the people; and the people, being under the power of itself alone, is alone its own ruler. . . . The authority of God is passed over in silence, just as if there were no God; or as if He cared nothing for human society; or as if men, in their individual capacity or bound together in social relations, owed nothing to God; or as if there could be a government of which the whole origin and power and authority did not reside in God Himself. Thus, as is evident, a state becomes nothing but a multitude, which is its own master and ruler.
Extractado de LA REALEZA DE CRISTO (P Mateo Crawley)
· “Los reyes y gobernantes podrán conculcar las tablas de tu ley; al caer del sitial del mando en la tumba del olvido, tus súbditos seguiremos exclamando: ¡Viva Cristo Rey! Los legisladores dirán que tu Evangelio es una ruina, y que es deber eliminarlo en beneficio del progreso...; pero, al caer despeñados en la tumba del olvido, tus adoradores seguiremos exclamando: ¡Viva Cristo Rey! Los malos ricos, los altivos, los mundanos dirán que tu moral es de otro tiempo, que tus intransigencias matan la libertad de la conciencia...; pero, al confundirse con las sombras de la tumba y del olvido, tus hijos seguiremos exclamando: ¡Viva Cristo Rey! Los interesados en ganar alturas y dinero, vendiendo falsa libertad y grandeza a las naciones..., chocarán con la piedra del Calvario y de tu Iglesia, y al bajar aniquilados a la tumba del olvido, tus apóstoles seguiremos exclamando: ¡Viva Cristo Rey! Los heraldos de una civilización materialista, lejos de Dios y en oposición al Evangelio..., morirán un día envenenados por sus maléficas doctrinas; y al caer a la tumba del olvido, maldecidos por sus propios hijos, tus consoladores seguiremos exclamando: ¡Viva Cristo Rey! Los fariseos, los soberbios y los impuros habrán envejecido estudiando la ruina, mil veces decretada, de tu Iglesia ...; y al perderse, derrotados en la tumba del olvido, tus redimidos seguiremos exclamando: ¡Viva Cristo Rey! Sí, que viva. Y al huir de los hogares, de las escuelas, de los pueblos, Luzbel, él ángel de tinieblas, al hundirse eternamente encadenado a los abismos, tus amigos seguiremos exclamando: ¡Viva Cristo Rey! ¡Viva en el triunfo de tu Eucaristía y de tu Iglesia! ¡Viva para siempre Cristo Rey!”
· “Según Azpiazu ‘Estado católico no significa que todos los ciudadanos sean católicos, ni menos aún que el Estado obligue a sus ciudadanos a serlo..., ni significa que el Estado no puede tolerar otras religiones en privado; sino únicamente de los ciudadanos, por ser el verdadero y por tanto, respetado y respetable por todos.’”
· “Qual é pois a verdadeira doutrina? A que, mantendo por uma parte a perfeição jurídica da Igreja e do Estado, e sua independência recíproca, afirma a união dos dois poderes, ressalvando a devida hierarquia e a subordinação entre os fins diversos de uma e outra sociedade. Esta doutrina é chamada comumente de poder indireto da Igreja.”
· “A primeira base para a harmonia jurídica entre a Igreja e o Estado é o reconhecimento da soberana independência de ambos. Neste caso, quem diz independência diz soberania ou ‘direito de governar sem dependência de outro poder humano em sua ordem.’ { … }Por união entende-se a harmonia jurídica que deve reinar entre os dois poderes, eclesiástico e civil, por conseguinte, união de Igreja e Estado não significa unidade católica, senão, apenas, concórdia e harmonia, inteligência e boa amizade, mesmo no caso em que, por diversas circunstâncias históricas exista dentro do Estado, como é freqüente, pluralidade de cultos, que a lei admita e equipare ao católico.”
· “Suárez afirmaba: ‘A verdade da doutrina e os direitos da
Igreja — observa o sábio canonista — não dependem da condição dos tempos nem das dificuldades de execução; se assim fosse, deveriam também ser negados outros directos certíssimos da Igreja’, além de ser falso que em nossos tempos não tenha aplicação prática, porque, se por exemplo, a Igreja declara inválida alguma lei do Estado, ainda agora deixará de obrigar no mesmo foro civil.
· “De acordo com a doutrina tradicional, a Igreja e o Estado são duas sociedades distintas, comparadas ao corpo e à alma do homem. O corpo e a alma não são nem separados nem confundidos. São, apenas, distintas um do outro, mas estão perfectamente harmonizados. Da confusão ou do conflito entre ambos representam corpo e alma. Da união deriva-se a coordenação dos esforços, o auxílio recíproco de uma sociedade para a outra; a união da vitalidade ao corpo social. Da separação, da luta, só podem vir males. Os governos temporais pretenderam muitas vezes absorver, dominar a Igreja: disso só resultaram desordens e males. {…} A união harmoniosa dos dois poderes será sempre rico manancial de bens para as nações cristãs. ‘Quando o Império e o Sacerdócio — escrevia belamente Ivo de Chartres ao Papa Pascoal II — vão em harmonia, o mundo anda bem... Quando, porém, há entre eles discórdia, não só não crescem as coisas pequenas mas até as grandes perecem
miseravelmente.’ Esse união, todavia, como antes frisamos, há de respeitar a hierarquia e a independencia recíprocas. É esta doutrina muito antiga e veneranda no cristianismo.”
Extractado de ON THE SEPARATION OF CHURCH AND STATE UNE FOIS ENCORE St Pius X Encyclical (promulgated on January 6, 1907):
· “Nor has [the Catholic Church] any desire for violent persecution. She knows what persecution is, for [the Catholic Church] has suffered it in all times and in all places. Centuries passed in bloodshed give her the right to say with a holy boldness that she does not fear it, and that as often as may be necessary she will be able to meet it. But persecution is in itself an evil, for it is injustice and prevents man from worshipping God in freedom. The Church then cannot desire it, even with a view to the good which Providence in its infinite wisdom ever draws out of it. Besides, persecution is not only evil, it is also suffering, and there we have a fresh reason why the Church, who is the best of mothers, will never seek it.
· From the point of view of ecclesiastical property, this law is a law of spoliation and confiscation, and it has completed the stripping of the Church. Although her Divine Founder was born poor in a manger, and died poor on the Cross, although she herself has known poverty from her cradle, the property that came to her was nonetheless hers, and no one had the right to deprive her of it. Her ownership, indisputable from every point of view, had been, moreover, officially sanctioned by the state, which could not consequently violate it. From the point of view of the exercise of worship, this law has organized anarchy; it is the consecration of uncertainty and caprice. Uncertainty whether places of worship, always liable to be diverted from their purpose, are meanwhile to be placed, or not placed, at the disposition of the clergy and faithful; uncertainty whether they shall be reserved from them or not, and for how long; whilst an arbitrary administrative regulates the conditions of their use, which is rendered eminently precarious. Public worship will be in as many diverse situations as the other. On the other hand, there is an obligation to meet all sorts of heavy charges, whilst at the same time there are draconian restrictions upon the resources by which they are to be met. Thus, though but of yesterday, this law has already evoked manifold and severe criticisms from men belonging indiscriminately to all political parties and all shades of religious belief. These criticisms alone are sufficient judgment of the law. It is easy to see, Venerable Brethren and beloved sons, from what We have just recalled to you, that this law is an aggravation of the Law of Separation, and we can not therefore do otherwise than condemn it.
Extractado de THE REIGN OF CHRIST THE KING (Michael Davies, RIP)
· “The double claim of Our Lord Jesus Christ to our allegiance, as our Creator and our Redeemer, is well summarized in the Book of the Apocalypse, where St. John tells us that Christ is "the ruler of the kings of the earth." (Apoc. 1:5). The fact that the kings of the earth—in other words, the nations and those who rule them—are subject to the Kingship of Christ pertains to what is known as His Social Kingship, that is, His right to rule over societies, as well as individuals. No one claiming to be a Christian would, one hopes, dispute the fact that as individuals we must submit ourselves to the rule of Christ the King, but very few Christians, Catholics included, understand, let alone uphold, the Social Kingship of Our Lord Jesus Christ. His social kingship can be implemented fully only when Church and State are united. The separation of Church and State was condemned unequivocally by the Roman Pontiffs until the Second Vatican Council. The Church's teaching is that the State has an obligation to render public worship to God in accord with liturgy of the true Church, the Catholic Church, to uphold its teaching, and to aid the Church in the carrying out of her functions. The State does not have the right to remain neutral regarding religion, much less to pursue a secular approach in its policies. A secular approach is by that very fact an anti-God and an anti-Christ approach.”
· All authority comes from God." Pope Leo XIII explained in his encyclical Immortale Dei, Nov. l, 1885, that:
Every civilized community must have a ruling authority, and this authority, no less than society itself, has its source in nature, and has, consequently, God for its author. Hence it follows that all public power must proceed from God. For God alone is the true and supreme lord of the world. Everything without exception must be subject to Him, and must serve Him, so that whosoever holds the right to govern, holds it from one sole and single source, namely, God, the Sovereign Ruler of all. "There is no power but from God." (Rom. 13:1)
"There is no power but from God." This quotation from Romans 13:1 states all that needs to be stated concerning the source of authority. Because those who govern derive their authority from God and govern as His legates, and not as holding their authority from the people, no government can have a true right to enact any legislation contrary to the law of God, even if such legislation is the manifest wish of the majority of the people. The Church is totally opposed to any concept of democracy in which authority is said to reside in the people and in which those who govern are said to receive their authority from the people. Pope Leo XIII insisted in Immortale Dei that:
In a society grounded upon such maxims, all government is nothing more nor less than the will of the people; and the people, being under the power of itself alone, is alone its own ruler. . . . The authority of God is passed over in silence, just as if there were no God; or as if He cared nothing for human society; or as if men, in their individual capacity or bound together in social relations, owed nothing to God; or as if there could be a government of which the whole origin and power and authority did not reside in God Himself. Thus, as is evident, a state becomes nothing but a multitude, which is its own master and ruler.
Extractado de LA REALEZA DE CRISTO (P Mateo Crawley)
· “Los reyes y gobernantes podrán conculcar las tablas de tu ley; al caer del sitial del mando en la tumba del olvido, tus súbditos seguiremos exclamando: ¡Viva Cristo Rey! Los legisladores dirán que tu Evangelio es una ruina, y que es deber eliminarlo en beneficio del progreso...; pero, al caer despeñados en la tumba del olvido, tus adoradores seguiremos exclamando: ¡Viva Cristo Rey! Los malos ricos, los altivos, los mundanos dirán que tu moral es de otro tiempo, que tus intransigencias matan la libertad de la conciencia...; pero, al confundirse con las sombras de la tumba y del olvido, tus hijos seguiremos exclamando: ¡Viva Cristo Rey! Los interesados en ganar alturas y dinero, vendiendo falsa libertad y grandeza a las naciones..., chocarán con la piedra del Calvario y de tu Iglesia, y al bajar aniquilados a la tumba del olvido, tus apóstoles seguiremos exclamando: ¡Viva Cristo Rey! Los heraldos de una civilización materialista, lejos de Dios y en oposición al Evangelio..., morirán un día envenenados por sus maléficas doctrinas; y al caer a la tumba del olvido, maldecidos por sus propios hijos, tus consoladores seguiremos exclamando: ¡Viva Cristo Rey! Los fariseos, los soberbios y los impuros habrán envejecido estudiando la ruina, mil veces decretada, de tu Iglesia ...; y al perderse, derrotados en la tumba del olvido, tus redimidos seguiremos exclamando: ¡Viva Cristo Rey! Sí, que viva. Y al huir de los hogares, de las escuelas, de los pueblos, Luzbel, él ángel de tinieblas, al hundirse eternamente encadenado a los abismos, tus amigos seguiremos exclamando: ¡Viva Cristo Rey! ¡Viva en el triunfo de tu Eucaristía y de tu Iglesia! ¡Viva para siempre Cristo Rey!”
Rafael Castela Santos
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