CORPUS CHRISTI DAY

I have so many fond and beautiful memories of my years in Germany. It was on feasts such as today (Corpus Christi) that the last vestiges of an ancient Christian civilization showed forth if only in shadows of times past in hamlets, villages and cities in what was once "Catholic Germany".  For Corpus Christi Day is still in some states and cantons of German-speaking lands with a overwhelmingly Catholic population a legal holiday.... Processions through fields, in boats on lakes, winding through ancient towns and villages upon carpets of flowers painstakingly and intricately designed by the faithful in the night before the great Feast in motifs mean't to foster the faith of the people in the real presence of JESUS in the most holy sacrament of the altar. The gold and white papal flag proudly waving from banners and flag poles. Altars set up in front of houses with statues, crucifixes and holy pictures...where Our beloved LORD passes by in blessing.

Bergoglio, a Pope with a straight back

PAPA FRANCESCO AND MSGR GUIDO MARINI FROM THE BLOG "CORDIALITER"

WEDNESDAY, MAY 29, 2013

Bergoglio, a Pope with a straight back

I absolutely loved the fact that Pope Francis has not succumbed to the pressures of those 

who wanted the dismissal of Bishop Guido Marini, Papal Master of Ceremonies from the 

position of (the current Master of Ceremonies, who trained under the great Cardinal Siri,

 he is accused of being pro- traditional).The Pope has behaved like a man, or as men

 with a straight back who do not bend in the face of pressure. 

Blessed state of grace! 

Every person suffers often from the temptation to give in, to "a quiet life", to the pressures

 of those who want to push us to do bad things, but only those who have a manly faith never fail

 to reject them. Even more I appreciate the Pope's decision to protect the faithful who wish

 to take advantage of the venerable Roman rite. We are not the cause divisions in the Church,

 but rather those who do not want to accept the motu proprio "Summorum Pontificum". 

It is not our fault that there are people (not just lay) who do not sleep at night at the 

thought that there are more and more faithful who fall in love of the Tridentine Mass. All those

 who hate us have to resign to the fact that:

 half a century of persecution has not stopped us, we will continue to keep going forward!

A FREE TRANSLATION FROM THE PORTUGUESE ORIGINAL VIA "FRATRES IN UNUM" BLOG:

Francisco and liturgy.

For  Fratres in Unum.com  - From the first moments of the pontificate of Francis, the Catholic world has closely been following the gradual exposure of the positions and liturgical practices of the new Pope. "I try to keep the same way of being and acting which I had in Buenos Aires, because if I change at my age, I will definitely make a fool of myself." The statement was made by Pope Bergoglio in a letter earlier this month, to an Argentine priest . In it, Francis speaks of their customs, but we can, without fear,  extend it to their liturgical preferences.

Francisco and the  Motu Proprio

"Do not touch the motu proprio Ratzinger 2007,  Summorum Pontificum , and the 1962 Missal of John XXIII (that is, for the latest version of the Tridentine missal of Pope St. Pius V) is safe. That rite [...] is not an antique, debris to be shipped to a museum to get dusty. is what the reigning Pontiff himself  is said to say it. " Or at least that's what  Matteo Matzuzzi of  Il Foglio , surmised the story of Don Domenico Padovano, Bishop of Conversano and Monopoli, about the conversation between the Pope and a group of bishops, among whom he himself was received by Francisco for his ad limina Apostolorum . In reality, the journalist only retransmits, without adding anything new, that which  Sandro Magister published on his blog : "The bishops of the region with the Pope lamented the work division within the Church created by paladins of the Mass according to the ancient rite. What did the Pope say to them? According Padovano Pope Francis exhorted them to watch for the extremism of some traditionalist groups, but also to keep the tradition and make it live in the Church alongside innovation. "

While it is not possible to foresee any revision of  Summorum Pontificum , two aspects should be considered within the "liturgical program" of Papa Francisco:

As for the traditional Mass - The emphasis on collegiality, yet most striking feature of the pontificate of Francis gives hope that, elapsing normally, we will hardly see interventions along the dioceses of Rome in order to enforce what is prescribed by law . It is for us to wait and pray that  the implementation of the motu proprio in Buenos Aires  does not become the new paradigm for the rest of the Catholic world.

As to the liturgy in general - The  ars celebrandi  the Pope will be interpreted, like it or not, not only as a stimulus to maintain the liturgical status quo Latin Church, but also as a seal to all liturgical practices worldwide in recent decades, which includes, of course, both the application of a pseudo wild reform as the throwing out the window of the precious liturgical treasure of the Roman Church. If Benedict XVI preferred a reform of minds, not of laws, today we do not see either one - at least from the Pope, as the Holy Spirit has sparked a growing rediscovery of the riches in the Church liturgical student.

Guido Marini

Although at the ad limina visit , the Pope would have given as an example of coexistence between tradition and innovation in his own attitude: "You see? They say my master of ceremonies is a traditionalist, and many people, after my election, asked me to remove him from his post and replace him. I said no, just that I myself can benefit from his traditional education and at the same time, he can take advantage also of my more emancipated practice. "

The Pope at the Vatican

Also present among the bishops received by Francis, Archbishop of Bari, Don Francesco Cacucci, told Vatican Radio that the Pope urged them to "live the relationship with the liturgy with sensitivity and without superstructures". Such sensitivity Bergoglio it has been noted as the first Mass as Sovereign Pontiff , with the return of the altar-table, infelicíssima memory.

About the celebrations in Casa Santa Marta, we simply recall that Francisco becomes the first Pope to celebrate their Masses daily versus populum. 

Even the celebrations in St. Peter's Basilica, Latin for lost ground while italian - including your "per tutti" ["for all"] Eucharistic Prayer -, besides many other minor changes, but no less important: the vestments in the sermon standing by a lectern in the return of " splint reconciled ", etc.. Signs of a man of strong personality, decisive, able to make drastic changes without any human respect. Say by the way, exactly what is expected for the reform of the Roman Curia. However, in the liturgy, are gestures that can not be overlooked or taken as irrelevant - which is usually done by those who shouted to live under the restorations in the pontificate of Benedict XVI. Ratzinger once said he was "convinced that the crisis in the Church, through which we have today, is caused largely by the decay of the liturgy." And such decay, even in papal liturgies, must be honestly acknowledged, so that the deviations are clarified and avoided. Of course, this is another reason to pray even more by the Pope.

The Bishop of Rome

But outside the Vatican liturgical sense of the bishop of Rome emerges more clearly. A harbinger, perhaps, of what awaits us in the World Youth Day. The modern and ugly church of Santa Isabel and San Zaccaria was the first parish to be graced by the visit of the Bishop of Rome, on Sunday, the feast of the Holy Trinity. And Francisco has fully complied with the liturgical customs of the community - guitar, restoring communion standing, "altar boys-girls", "Benedictine arrangement" minimized to a small cross and two candlesticks, etc..

The repetition of a gesture (pictured above) which marked the first appearance of Papa Bergoglio on the loggia at St. Peter's - although this time  it speaks unequivocally of "blessing"  - might synthesize the values ​​most prized by the Pontiff.

So reported the  Corriere della Sera  on Sunday : "They were dressed in white as their bishop, having just made ​​their First Communion and the priest smiles:" want to sing for you, Your Holiness, the blessing of St. Francis of Assisi "and flocking around him, they start singing. And the Pope's miter cut and tilts his head, hands together, bends to receive the blessing of children: and so remains oblivious until finished: "I thank you. '"

Francisco is clearly aimed to present himself as a true father of a welcoming and inclusive church, and is what is perceived by his affection with which all is negotiated.  Which is Exactly why, in what pertains to liturgy regarding accessories - and the liturgy seems not to be one of his primary concerns - suggests that seeking the blessing of all, ie not bother anyone: from the Neocatechumenals to traditionalists. No extremes, of course.

PAPA FRANCESCO AND SUMMORUM PONTIFICUM

Francis and Latin

The old Mass is untouchable, the Pope Jesuit still displaces all

The bishops of Apulia asking for the withdrawal of the motu proprio Ratzinger. Bergoglio says no, they serve things new and ancient

Whoever thought that with the arrival of the Chair of Peter the South American Jesuit Jorge Mario Bergoglio Mass in Latin in its extra-ordinary form was to be archived forever, he had miscalculated. The motu proprio of Ratzinger of 2007, Summorum Pontificum, is untouchable, and the 1962 Missal of John XXIII (which is the latest version of the Tridentine of St Pope Pius V) is safe. That rite with the celebrant facing God and not toward the people, with balustrades to separating the pews for the faithful from the presbytery, it is not an antique, a rite to be shipped to a museum gathering dust. It 'was just the reigning Pontiff telling upon, receiving a few days ago in the Apostolic Palace, the delegation of bishops from Puglia come to Rome for the ad limina Apostolorum visit, as is customary with the world episcopate every five years.

As he wrote on his blog Sandro Magister, the Vatican, the bishops of Puglia were most talkative, with clergy and journalists. Last week, the head of the diocese of Molfetta, Luigi Martella, told how Francis is ready to sign within the ' year an encyclical on faith that Benedict XVI would be writing out in the tranquility of the monastery Mater Ecclesiae, adding that even Bergoglio has already thought of his second pastoral letter, dedicated to poverty and entitled "Blessed are paupers." Statements which the Holy See has been forced to refute, correct and clarify with Father Federico Lombardi, who invited us to think "in an encyclical time." Then came the Bishop of Conversano and Monopoli, Domenico Padovano, said that the clergy of his diocese told how the priorities of the bishops of the region of the Tableland has been to explain to the Pope that the Mass in the ancient rite is creating big divisions within of the church. the underlying message: Summorum Pontificum should be abrogated, or at least severely limited. But Francis said no.

As always Monsignor Padovano had to say, explaining that Francis told them to watch over extremism of some traditionalist groups, but also suggesting to build on the tradition and to create the conditions so that it may live with innovation. In this regard, writes Magister, Bergoglio also told the pressure experienced after the election to alternate the master of liturgical ceremonies, that Guido Marini painted as a traditionalist who was sent back to Genoa, the city that in 2007 he left reluctantly in obedience to Benedict XVI, who wanted him to Rome. In this case, however, Francis has on the contrary refused to any change in the office of the master of ceremonies. And he did it "to capitalize on his traditional preparation", allowing little mild and Marini protagonist to "take advantage of my more emancipated training."

The Cultural difference there is the whole, the Jesuit Ignatian tradition for "nec nec rubricat cantat" suddenly finds himself catapulted into a world where in the past eight years there has been a patient and slow recovery of liturgical elements abandoned in the last thirty to forty years, thus justifying those who saw a break in the Council in the liturgical field. The underlying theme of the ceremonies of Benedict XVI was summarized in the synthesis between solemnity and composure: the return of the seven high altar candlesticks and central cross and warnings not to applaud are an example. And then the Latin, the language of the church, which was used for the celebrations not only in Rome but in every corner of the world, including Africa. Not a few, looking at the face of serious Marini that evening of March while Bergoglio appeared for the first time at the Loggia to impart his Blessings with the simple white cassock, without skullcap or stole, it was predicted that a change would be imminent. Instead Francesco knows that Rome is not Buenos Aires, the Pope also requires you to maintain a symbolic apparatus anchored in history and the ancient tradition of the Catholic Church. 

Not everyone likes Continuity a recovery, what happened during the years of Benedict XVI, that many did not like, even within the Leonine walls. Monsignor Sergio Pagano, prefect of the Vatican Secret Archives, said on May 7 at the presentation of the constitution announcing the Council "Humanae salutis" that "when I see today in some altars of the basilicas those seven bronze candelabra that dominate the cross you'd think that little has been understood  regarding the Constitution on the Liturgy Sacrosanctum Concilium. " That's why someone like the bishop of Cerignola-Ascoli Satriano, Monsignor Felice Di Molfetta - who always considers the extra-ordinary rite incompatible with the Missal of Paul VI, ordinary expression of the lex orandi of the Catholic Church of the Latin rite - some days ago he made ​​it known to the faithful of his diocese that he warmly welcomed Francis "for the style of celebration that has taken over, inspired by the noble simplicity sanctioned by the Council."

A FREE TRANSLATION FROM THE ITALIAN SOURCE

© - SHEET DAILY

Matthew Matzuzzi   -   @ matteomatzuzzi

AN EXCELLENT REPOST FROM RORATE CAELI:

Pope: Culture of economic comfort deprives us of closeness to the Lord

Catholic family life

'No, no, not more than one child, because otherwise we will not be able to go on holiday, we will not be able to go out, we will not be able to buy a house.' It’s all very well to follow the Lord, but only up to a certain point.This is what economic well-being does to us: we all know what well-being is, but it deprives us of courage, of the courage we need to get close to Jesus. This is the first richness of the culture of today, the culture of economic well-being.

...

He is the Lord of time; we are the masters of the moment. Why? Because we are in command of the moment: I will follow the Lord up to this point, and then I will see… I heard of a man who wanted to become a priest - but only for ten years, not any longer… Attraction for the provisional: this is a richness. We want to become masters of time, we live for the moment. These two riches are the ones that, in this moment, prevent us from going forward. I think of so many men and women who have left their land to work throughout their lives as missionaries: that is definitive!.

...

Before Jesus’ invitation, before these two cultural riches, let us think of the disciples: they were disconcerted. We too can be disconcerted by Jesus’ request. When Jesus explained something, people listened in amazement. Let us ask the Lord to give us the courage to go forward, to rid ourselves of this culture of economic well-being, hoping in time – at the end of the journey where He awaits us. Not with the small hope of the moment that will no longer be of any use. And so be it.

Franciscus

Weekday mass - homily

May 27, 2013

A Traditional Catholic in Iowa: In the End, Validity Isn't Enough

A Traditional Catholic in Iowa: In the End, Validity Isn't Enough: I cannot in good conscience say that the new translation adds any sort of continuity to the EF.  The break is still there.  The translation...

AFTER THE ERA OF VATICAN II.........

FATHER SERGE THOMAS BONINO OP



ABBE CLAUDE BARTHE




After the era of Vatican II …


In the last issue of Le Nef (September, 2003, 6 €) published a theological debate which was meant to be very "positive « on the Church, to be enlivened by Christophe Geffroy and Jean - Marie Paupert enters P. Serge-Thomas Bonino, editor, manager of the Magazine thomiste, and the abbe Claude Barthe, of the magazine Catholica. The debate shows that the positions of both speakers are far from being diametrically divergent: they are opposed in principle on the most burning doctrinal questions of Vatican II, but they converge on practical points:

On the magisterium of Vatican II

Vatican II is defended by P. Bonino (it is the context interpretation of the Council that is faulty), and having been attacked by the abbot Barthe on the « hermeneutic of rupture » as interreligious dialogue and religious freedom (Vatican II operated a « electioneering reform »). The top of debate aimed at the authority of the magisterium of Vatican II:

« Father Bonino – As was recommended not long ago by cardinal Ratzinger, it is therefore necessary to read Vatican II in the light of Tradition. " Novelties » (and visible rupture with tradition) have to be interpreted as a homogeneous development of Tradition and must be implemented in a traditional sense … »

« Abbe Barthe – You recall, my Father, this necessity of the interpretation of Vatican II in the sense of tradition. But it is precisely there that the main difficulty of this council is, in my opinion. The content of tradition is given in a more definite way by the last state of magisterium: it is Trent which interprets Florence and Vatican I which interprets Trent in the sense of tradition. So Vatican II should represent the most successful state of the making explicit of this tradition. And, it is nothing and it is contrariwise in the previous education that it would be necessary to search for an interpretation of the last council. Eventually, the crisis shall end when we will be given from Vatican II an interpretation in strong sense, magisterial, and therefore by definition in the sense of tradition. »

On the liturgical question

It appears distinctly that P. Bonino represents the conciliar Catholics who are far from being satisfied by the reform of Paul VI, the abbe Barthe advocating a gradual transition to rectify the liturgy in parishes:
« Father Bonino – Certain aspects of reform apparently enriched the life of the christian people. I think for instance of the bigger place made in the hearing of the Word of God in liturgical celebrations. Others, in due time, revealed their limits. As new ritual is not intangible, these negative aspects can be corrected by competent authority … »
« The abbe Barthe – This idea of « reform of reform » is gaining ground in Rome. From what we can know about intentions of those who call for it, it concerns, as the term implies, the rite of Paul VI, without touching the rite of St. Pius V which would remain the point of context. I agree with you: it will be necessary that this reform is gently made. Rather than towards a biritualism, it could go – it would be good that they (the rites) –  coexist between a reference point rite and ordinary liturgy » progressively re-made sacred towards this reference point (rite of St Pius V). In any case, this " reform of liturgical » reform cannot but be accompanied by a " reform of doctrinal » reform. The insufficiency of liturgical reform is the mirror of doctrinal problems and doctrinal fuzziness expresses itself obviously in liturgical fuzziness. If therefore they come there to correct the liturgy, which is short of transcendence, the sense (meaning) of the altar or requests regarding the offertory prayers, they will even be led to go toward what is the equivalent in doctrine … »

On the future:

« The abbe Barthe – The number of vocations is again going down everywhere. Certainly, this fall is even more frightening in diocésains seminaries. It remains true that the more traditional or new communities remain the richest in vocations, what can probably be explained by the good liturgical intentions of a certain number of prelates. As for the practical organization of the pastoral, it will probably be necessary to imagine various resolutions. Indeed, we see broadly a system of networks today which makes that each goes towards the community, according to his choice. The system of parishes will have to be supported as many as possible. But they can also think of places towards which would regroup the faithful, and from whom priests would come forth. In any case, the number of priests will not any more allow over the years to support the current system. It is clear that, from this point of view, true crisis is in front of us … »

« Father Bonino – I note with joy, after decades when the humanities reigned supreme as first year in an introduction to theology, that the new generations of clerics, certainly too much reduced, are in general anxious about a solid metaphysical and theological training in the school of saint Thomas Aquinas, to better structure their christian identity. »
Both speakers agreed otherwise on ultimate resolutions (the abbe Barthe offers to subject the innovative texts of Vatican II  «the parenthisized » which was subjected to the doctrine of the council of Constance maintaining that the council is superior to the pope; then this doctrine was condemned by Vatican City I), at least on the necessity to operate the «flattening» on doctrinal problems: « we do not need patchwork solutions to this sort of heartbreak.. It would be better, as one might say, to indentify the neurosis first, and many agree on these difficult points which are to be interpreted. The 'respect ' for not christian religions could be one of them » (the abbot Barthe). This topic of « the reform of reform » liturgical and doctrinal should earn more and more ground.

Valérie Houtart

SOURCE FROM THE FRENCH ORIGINAL

Bishop of Fréjus-Toulon, Bishop Dominique Rey addresses mutual enrichment

24/10/2011

Bishop Rey: proposals for reform of the liturgical reform

In the bimonthly "The New Man" of October 22, 2011 Father Claude Barthe writes an excellent record of the missionary work of the Bishop of Fréjus-Toulon, Bishop Dominique Rey.  Addressing, among others things, the liturgical question, it states that the construction of the reform of the New Mass "is in the spirit of the motu proprio Summorum Pontificum , that is to say, for the sake of enriching mutual benefit of both forms of the Roman rite. But it has a  long way to go to where first and foremost the sacrificial dimension inherent in the Eucharist Community dimension must be found together. "

"This topic continues the bishop, actually covers many areas of thinking in different fields. In the future work of Joseph Ratzinger  who became Pope Benedict XVI, we must remember that the traditional position of the priest at the altar during the offertory and anaphora can only foster a sense of worship and religious observance in the eucharistic celebration. This applies in both forms of the Roman rite. The Holy Father also gives the example of reclamation of communion on the tongue and kneeling if possible. (...) You may also wish a prominent place for the tabernacle, seen as an attempt of the real Presence,  especially on the altar when it is still possible, as an attempt to educate the faithful of the faith in the Real Presence (cf. Sacramentum Caritatis, n ° 69).

"Moreover, we must recognize that the Roman texts, emphatically encourage the place of honor of the Latin language. Moreover, we see that this is not a problem for a number of parts of the celebration, and paradoxically younger generations have no knowledge a priori on this point.

"On the other hand, I hear priests wishing to celebrate in one and the other forms that require also as an important element of reconciliation desired by the pope to consider integrating ad libitum prayers of the traditional offertory, which could more easily be justified that these prayers are private and confidential. This deserves further in the direction of the reform of the reform discussion. Without falling into the ritualism of the secondary elements of the extraordinary form can perhaps help out the best sense of the sacred, such as signs of reverence of the priest vis-à-vis the Holy Sacrament.

"It seems to me that already the Roman Canon is used more in a number of major celebrations, as very strong sign of communion, both horizontally and vertically, with all our Roman tradition. And, similarly, the recovery of a "culture" of qulity ornaments and liturgical objects is well underway, especially among the young clergy. What should be connected with respect, in sacred architecture, "forms received by the Christian tradition" , to quote the old canonical norm.

"Conversely, the liturgical calendar of the extraordinary form should probably be updated to incorporate elements of the new calendar. Also enriching the "lectionary" in the extraordinary form could be welcome.

"All this, anyway, must mature patiently move smoothly and concern for communion. We must at the same time remain pragmatic attention to anything that promotes a strong sense of presence and the sacred, and consequently the spiritual and missionary vitality of our communities (...). "

The Eponymous Flower: Priest Excommunicated for Membership In Masonic Lodge...

"In his book Athanasius and the Church of Our Time, Bishop Rudolph Graber quoted a Freemason who declared that “the goal (of Freemasonry) is no longer the destruction of the Church, but to make use of it by infiltrating it.”3

In other words, since Freemasonry cannot completely obliterate Christ’s Church, it plans not only to eradicate the influence of Catholicism in society, but to use the Church’s structure as an instrument of “renewal,” “progress” and “enlightenment” - as means of furthering many of its own principles and goals.

The Eponymous Flower: Priest Excommunicated for Membership In Masonic Lo...: (Paris) Freemasons in the Catholic Church have something in common with  El D iabolos : They both want to make you believe that he d...

An analysis of the election of Pope Francis by Abbe Claude Barthe

A FREE TRANSLATION FROM THE FRENCH SOURCE

An analysis of the election of Pope Francis

Olivier Figueras interview with Father Claude Barthe on the website of the Journal Item:

- The election of the first pope named François is seen as a big change. Is it also your opinion?

- Basically, no. Unfortunately, no.  I mean the context of this election is that a crisis without precedent in the history of the Church, the faith, the transmission of the faith, catechesis, a crisis that is growing. It is linked to a dismantling of the Roman liturgy that reflects and accentuates. It spreads further by secularization (and elimination) of the clergy and religious, and a stunning loss in all of the sense of sin, which basically trivializes the secularization from a moral perspective. We spoke once of non-practicing believers. But today, in France and in a number of Western countries, the practice (of the faith) becomes residual and, in addition, "practicing catholics" who are still far from being all believers. In the rest of the world, especially in countries where the number of priests is important even increasing, the rise of heterodoxy and the lack of theological training is more than scary. This tempest which shakes the Church within the ultra-modernity and of the aggressively secularized world reduced considerably the event of the pontifical election of March 13th, moreover important. But the massive reality remains unchanged: the boat is taking water from all sides, to quote the previous pope.

- Who is the pope François?

- He was born in 1936 in Argentina of an Italian immigrant family (he is 76 years old, that is to say within a few months of age when Pope John XXIII was elected). He joined the Jesuits, was provincial of his order in Argentina from 1973 to 1979. John Paul II appointed him Auxiliary Bishop of Buenos Aires in 1992, coadjutor (with right of succession) in 1997. He became archbishop of the capital of Argentina in 1998, cardinal in 2001, and the real head of the Church in Argentina.

But I imagine that it is his ecclesiastical profile for which you ask me. Formally, he is a pure product of the Ignatian mold anyway Ignatian upper side of the mold. The new Pope is a man of strong personality, with a strong sense of authority. We have already compared his personality to that of Pius XI, but for my part, I would rather compare to Cardinal Benelli, which has long dominated the Curia of Paul VI.

He is a Jesuit very faithful to his duties, is an ascetic who rises at dawn, spends one hour a day of prayer. Having a great capacity for work, an amazing memory, a flexible intelligence, he has a remarkable capacity for direct control of what it means to govern (he has hardly ever had a private secretary). That said, it is more difficult to govern the universal Church, the Church in Argentina, especially at 76 years old, living since the age of 21 years with virtually one lung and is still really tired the last few years. As to redress the situation of the Church, who can do that today? Pope Francis leaves a diocese, that of Buenos Aires, afflicted with a serious crisis of vocations and undermined by secularism, like so many dioceses in lands that were once Christendom.

He is an intellectual, a cultivated man, and who eminently knows how to popularize: he tries hard to speak with a great simplicity; with the help even, in Argentina, using slang expressions.  His repeated attacks against consumerism, against a diluted religion are very hearty. This also goes to say that he knows perfectly how to communicate, except that his abrupt nature can play tricks on him. It attaches great attention to appointments he made, as he proved in senior positions he held as Provincial of the Jesuits and as Primate of Argentina, to be the "doer" of the bishops of this country . Moral importance increased further after 2005, because he had quickly learned benefited during the conclave that elected Joseph Ratzinger, all the voices of "opposition" to the Dean of the Sacred College then . In Argentina, he was considered almost the Pope, who would have been if, in front of him, had not been elected the Prefect of the former Holy Office. One might as well say as as, except the intensity of his spiritual life, his personality differs greatly from that of the previous pope.

- is he a "progressive" ?

- No! Cardinal Bergoglio was not like the other Jesuit Cardinal of strong personality, Cardinal Martini, which was considered as papable until he was diagnosed with Parkinson's disease.As well as it was well necessary to understand that the pope Ratzinger was not a "traditionalist", but a man of " right centre " – excuse me these certainly inadequate use of terms but in order to save time– very attentive to different traditional claims which he appropriated partly, notably from liturgical point of view, it is well necessary to hear that the new pope is not a "progressive". To this we must take a detour through his political and social profile.