Msgr. X. It will take a pope who speaks to the powerful. With the cross.
22 Febbraio 2023Lascia il tuo commento
Dear readers of Stilum Curiae, we offer to your attention this masterful, vehement, passionate article by Msgr. X. Happy reading, meditating and sharing.
Today (February 20) La Verità has the first headline: “Even Prodi disavows the green car. In Italy it will make 50,000 unemployed”.
In fact, it has been announced that by 2030-2035 the era of the petrol and diesel car will end. And it could be a trauma for those who work in this industry, given that manufacturing a battery-powered car is not like manufacturing a car with an internal combustion engine…
It’s curious however, that we are concerned about a technological change and its impact on human work, yet we are not concerned about a far more serious change, with far more important impacts on employment and its quality, thanks to the ongoing change in the Catholic religion, which is being led to convert from a universal religion to a catacomb “little flock.”
Imagine reading the announcement that by 2030 the era of Catholicism will end, wondering how many unemployed it will produce. I’m not talking about how many “damned” poor people it will produce, but precisely how many unemployed poor people, people who will no longer have that qualifying job, worthy of human beings, the one that is a consequence of the creation of man “ut operaretur” – so that he might work.
How much will the end of Catholicism cost in economic terms if it is reduced to little more than a sect? (As the more or less disguised enemies of Catholicism claim?).
To help us think about it, let’s use the green car mentioned by Prodi as an example, evaluating it according to the once-again-ignored “natural laws.”
The declared advantage of the green car is that it does not pollute the environment. The short-term deductible disadvantage is that there will be more unemployed people. The disadvantage in the medium to long term is that, thanks to unemployment, there will be fewer people who will be able to buy a car (with all that this entails for economic activity).
The ultimate downside in the long run is that many auto businesses will fail. In order to save them, countries will nationalize them.
Let us now return to the relationship between Catholicism and employment, rather than green cars and employment.
Let’s compare Catholicism in “reconversion”, the “small flock,” to the green car. I would like to propose reflections on the equation with reference to the economic value of Catholicism and the estimable economic costs if it were to end.
A few years ago I attended a lecture held in Rome by Prof. Ettore Gotti Tedeschi, which I found enlightening.
Economic behavior is directly linked to the morality that inspires it. Thus there is an economic result. If you change moral behavior, the economic result changes. In the short term it may look better, but in the medium term, it never is.
But in a global world, there is Gresham’s law (which Gotti Tedeschi recalled) which explains that a bad currency drives out a good one, but this also happens in moral matters in the market, where bad moral behavior drives out the good behavior, because good behavior is more expensive and less profitable, in the short term, as I wrote above, but not in the long term.
We speak of pragmatism, which is short-sightedness focused on the short term. I suggest you reflect on some points (which Gotti Tedeschi has also described in various books he has written).
How much do the cheapest human vices cost the economy (dishonesty, disloyalty, falsehood…)?
And how much does the management to check and correct these vices cost? How much does the lack of lived virtues, such as solidarity, altruism, etc., cost society from an economic point of view? towards greed, indifference, selfishness…?
This difference is the one that is confused in Pope Bergoglio’s Evangelii Gaudium, when he speaks of “inequity, worse than social evils”, but inequity is a consequence of sin, truly the worst of all evils.
How much does the lack of pursuit of holiness in daily life cost society?
To what extent is all of this the true origin of inequalities, environmental problems, and poverty? Personally, I have no doubts, but I fear that the current Hierarchy of the Church has doubts. Therefore, it is good to reflect.
In short, how much would the disappearance of lived and practiced Catholic culture, despite everything and the fact that it is already practiced by fewer and fewer people in the world, cost the whole of society?
How much unemployment would be created by the end of Christian civilization and replacing it with the illusory and irrelevant “little flock”? This is a question to ask, in addition to asking how much unemployment the green car will produce. But there is a much more important question to ask in this regard: how much does it cost society, the entire civilization, to deny natural laws? The laws about life, births, family, education and all those resulting from the Catholic culture.
How much would it cost to deny free will and replace it with scientific determinism? How much would it cost and does it already cost? But how much more will it cost when the Catholic religion is completely eliminated and reduced to a tiny irrelevant flock? (But made up of who then? of frightened and fearful rabbits?).
How much would it cost human society if it makes Catholicism disappear? On the other hand, how much value would it produce in terms of economic value to protect and enhance lived Catholicism? In this global world shattered by the pride of men, how much could lived Catholicism keep this humanity on its feet? I no longer even say “contribute to keep standing” – I really mean keep standing, despite aversion and denial. But what would it take to do that? Simple: a strong moral Authority, guided by a Pope who knows how to recognize the causes, today, of errors. A Pope who wants and knows how to instaurare omnia in Christo, who wants and knows how to light the fire of Christ on earth, today, not in spite of the anti-Catholic climate and the prevailing secularism, but precisely because of the anti-Catholic climate and the prevailing secularism.
Is this clear? The election of the next Pontiff must not be desired necessarily from above (meaning the strong transversal powers, the Jesuits, Sant’Egidio, the Saint Gallen mafias, etc.), but this time from below (meaning the Catholic people), by those who know how to influence or convince those who are more on the other side, to mobilize. From people who are convinced that we need a Pope who cancels the current Pontifical Academy of Sciences in the Vatican, who changes the leaders of every institution starting with the Academy for Life…
Today’s world needs a Pope who, with a cross on his shoulders, knows how to go to the powerful of the earth (not only in the East or West, but also in the Center, in Europe) and speak to them about true progress, about causes and effects, about means and ends, of nihilism and the meaning of life, of science and faith.
Once all these vertices of the hierarchy have changed, in a few years, the Roman Catholic Apostolic Church will no longer have a doubt about whether or not to convert into a small flock. As Benedict XVI explained in Caritas in Veritate, when things don’t work it’s not the tools that need to be changed, but men, that is, the hearts of men.
It must be done.
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