The English Denzinger site (which was run by (20) priests, and which (strangely??) has not been active for a few years, was invaluable and priceless in terms of comparing everything Francis claimed to what authentic Church Teaching says.
The following is an example of one article I had saved. It is very long, so I will post just a few bits every day. The following continues from yesterday’s post.
…judges Francis’ idea that Koran is a book of peace
There is no peace without justice
You know, as I do, that authentic peace is only possible when justice reigns. Our world is thirsting for peace and justice. (Benedict XVI. Address to the new ambassadors to the Holy See, December 18, 2008)
Peace is a heavenly gift and a divine grace that demands conforming human history to the divine order
Seen in this way, peace appears as a heavenly gift and a divine grace which demands at every level the exercise of the highest responsibility: that of conforming human history–in truth, justice, freedom and love–to the divine order. Whenever there is a loss of fidelity to the transcendent order, and a loss of respect for that ‘grammar’ of dialogue which is the universal moral law written on human hearts, whenever the integral development of the person and the protection of his fundamental rights are hindered or denied, whenever countless people are forced to endure intolerable injustices and inequalities, how can we hope that the good of peace will be realized? The essential elements which make up the truth of that good are missing. Saint Augustine described peace as tranquillitas Ordinis (De Civitate Dei, XIX, 13) the tranquillity of order. By this, he meant a situation which ultimately enables the truth about man to be fully respected and realized. (Benedict XVI. Message for the celebration of the XXXIX World Day of Peace, no. 4, January 1, 2006)
Peace also demands of everyone a personal response consistent with God’s plan – according to the ‘grammar’ written on human hearts
The transcendent ‘grammar’, that is to say the body of rules for individual action and the reciprocal relationships of persons in accordance with justice and solidarity, is inscribed on human consciences, in which the wise plan of God is reflected. As I recently had occasion to reaffirm: ‘we believe that at the beginning of everything is the Eternal Word, Reason and not Unreason’ (Homily at Regensburg, 12 September 2006). Peace is thus also a task demanding of everyone a personal response consistent with God’s plan. The criterion inspiring this response can only be respect for the ‘grammar’ written on human hearts by the divine Creator. (Benedict XVI. Message for the celebration of the XL World Day of Peace, January 1, 2007)
Recognition and respect for natural law: fundamental presupposition for authentic peace
Recognition and respect for natural law represents the foundation for a dialogue between the followers of the different religions and between believers and non-believers. As a great point of convergence, this is also a fundamental presupposition for authentic peace. (Benedict XVI. Message for the celebration of the XL World Day of Peace, January 1, 2007)
Peace on earth cannot be found without reconciliation with God
Peace on earth cannot be found without reconciliation with God, without harmony between Heaven and earth. (Benedict XVI. Address to the members of the Roman Curia, December 22. 2006)
Sin: a progressive rejection of peace
Mankind can overcome that progressive dimming and rejection of peace which is sin in all its forms. (Benedict XVI. Message for the celebration of the XLVI World Day of Peace, no. 3, January 1. 2013)
It is only through the Redemption that man can overcome the progressive rejection of peace, and be an authentic peacemaker
To become authentic peacemakers, it is fundamental to keep in mind our transcendent dimension and to enter into constant dialogue with God, the Father of mercy, whereby we implore the redemption achieved for us by his only-begotten Son. In this way mankind can overcome that progressive dimming and rejection of peace which is sin in all its forms: selfishness and violence, greed and the will to power and dominion, intolerance, hatred and unjust structures. (Benedict XVI. Message for the celebration of the XLVI World Day of Peace, no. 3, January 1. 2013)
True peace comes from Christ
True peace comes from Christ (cf. Jn 14:27). It cannot be compared with the peace that the world gives. It is not the fruit of negotiations and diplomatic agreements based on particular interests. It is the peace of a humanity reconciled with itself in God, a peace of which the Church is the sacrament. (Benedict XVI. Apostolic exhortation Africae munus, no. 30, November 30, 2011)
Wherever Christ is welcomed, islands of peace develop
‘Et erit iste pax’ – this will be peace, the Prophet Micah says (Mic 5:4) about the future ruler of Israel, whose birth in Bethlehem he announces. The Angels said to the shepherds grazing their flocks in the fields around Bethlehem: ‘on earth peace among men’, the expected One has arrived (Lk 2:14). He himself, Christ, the Lord, said to his disciples: ‘Peace I leave with you; my peace I give to you’ (Jn 14:27). It is from these words that the liturgical greeting developed: ‘Peace be with you’. This peace that is communicated in the liturgy is Christ himself. He gives himself to us as peace, as reconciliation beyond all frontiers. Wherever he is welcomed, islands of peace develop. (Benedict XVI. Address to the Roman Curia, December 22, 2006)
Peace in this world always remains weak and fragile for it implies opening our hearts to God
We human beings would have liked Christ to banish all wars once and for all, to destroy weapons and establish universal peace. But we have to learn that peace cannot be attained only from the outside with structures, and that the attempt to establish it with violence leads only to ever new violence. We must learn that peace – as the Angel of Bethlehem said – is connected with eudokia, with the opening of our hearts to God. We must learn that peace can only exist if hatred and selfishness are overcome from within. The human being must be renewed from within, must become new and different. Thus, peace in this world always remains weak and fragile. We suffer from this. For this very reason we are called especially to let ourselves be penetrated within by God’s peace and to take his power into the world. All that was wrought in and through the Sacrament of Baptism must be fulfilled in our lives: the dying of the former self, hence, the rebirth of the new. And we will pray to the Lord insistently over and over again: Please move hearts! Make us new people! Help the reason of peace to overcome the irrationality of violence! Make us bearers of your peace! (Benedict XVI. Address to the Roman Curia, December 22, 2006)
Jesus builds the great new community of new men who place their will in his
The stable becomes a palace – and setting out from this starting-point, Jesus builds the great new community, whose key-word the angels sing at the hour of his birth: ‘Glory to God in the highest, and peace on earth to those whom he loves’ – those who place their will in his, in this way becoming men of God, new men, a new world. (Benedict XVI. Homily for the Solemnity of the Nativity of the Lord, December 25, 2007)
Christ is our true peace: in him there is but one family reconciled in love
‘Peace is not merely the absence of war, and it is not limited to maintaining a balance of powers between adversaries. Peace cannot be attained on earth without safeguarding the goods of persons, free communication among men, respect for the dignity of persons and peoples, and the assiduous practice of fraternity’. We Christians believe that Christ is our true peace: in him, by his Cross, God has reconciled the world to himself and has broken down the walls of division that separated us from one another (cf. Eph 2:14 – 18); in him, there is but one family, reconciled in love. (Benedict XVI. Message for the celebration of the XLV World Day of Peace, no. 5, January 1, 2012)
If peace is to be authentic and lasting it must be built on the bedrock of the truth about God and the truth about man
For her part, the Church, in fidelity to the mission she has received from her Founder, is committed to proclaiming everywhere ‘the Gospel of peace’. In the firm conviction that she offers an indispensable service to all those who strive to promote peace, she reminds everyone that, if peace is to be authentic and lasting, it must be built on the bedrock of the truth about God and the truth about man. This truth alone can create a sensitivity to justice and openness to love and solidarity, while encouraging everyone to work for a truly free and harmonious human family. The foundations of authentic peace rest on the truth about God and man. (Benedict XVI. Message for the celebration of the XXXIX World Day of Peace, no. 15, January 1, 2006)
Any authentic search for peace must begin with the realization that the problem of truth and untruth is the concern of every man and woman
Who and what, then, can prevent the coming of peace? Sacred Scripture, in its very first book, Genesis, points to the lie told at the very beginning of history by the animal with a forked tongue, whom the Evangelist John calls ‘the father of lies’ (Jn 8:44). Lying is also one of the sins spoken of in the final chapter of the last book of the Bible, Revelation, which bars liars from the heavenly Jerusalem: ‘outside are… all who love falsehood’ (Jn 22:15). Lying is linked to the tragedy of sin and its perverse consequences, which have had, and continue to have, devastating effects on the lives of individuals and nations. […] Any authentic search for peace must begin with the realization that the problem of truth and untruth is the concern of every man and woman; it is decisive for the peaceful future of our planet. (Benedict XVI. Message for the celebration of the XXXIX World Day of Peace, January 1, 2006)
A fundamental presupposition for authentic peace: respect for the Natural Law– to carry out the divine plan inscribed in the nature of human beings
From this standpoint, the norms of the natural law should not be viewed as externally imposed decrees, as restraints upon human freedom. Rather, they should be welcomed as a call to carry out faithfully the universal divine plan inscribed in the nature of human beings. Guided by these norms, all peoples – within their respective cultures – can draw near to the greatest mystery, which is the mystery of God. Today too, recognition and respect for natural law represents the foundation for a dialogue between the followers of the different religions and between believers and non-believers. As a great point of convergence, this is also a fundamental presupposition for authentic peace. (Benedict XVI. Message for the celebration of the XL World Day of Peace, January 1, 2007)
Violence is incompatible with the nature of God and the nature of the soul
I was reminded of all this recently, when I read the edition by Professor Theodore Khoury (Münster) of part of the dialogue carried on – perhaps in 1391 in the winter barracks near Ankara – by the erudite Byzantine emperor Manuel II Paleologus and an educated Persian on the subject of Christianity and Islam, and the truth of both. […] The dialogue ranges widely over the structures of faith contained in the Bible and in the Qur’an, and deals especially with the image of God and of man, while necessarily returning repeatedly to the relationship between – as they were called – three ‘Laws’ or ‘rules of life’: the Old Testament, the New Testament and the Qur’an. […] In the seventh conversation (διάλεξις – controversy) edited by Professor Khoury, the emperor touches on the theme of the holy war. The emperor must have known that surah 2, 256 reads: ‘There is no compulsion in religion’. According to some of the experts, this is probably one of the suras of the early period, when Mohammed was still powerless and under threat. But naturally the emperor also knew the instructions, developed later and recorded in the Qur’an, concerning holy war. Without descending to details, such as the difference in treatment accorded to those who have the ‘Book’ and the ‘infidels’, he addresses his interlocutor with a startling brusqueness, a brusqueness that we find unacceptable, on the central question about the relationship between religion and violence in general, saying: ‘Show me just what Mohammed brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached.’ The emperor, after having expressed himself so forcefully, goes on to explain in detail the reasons why spreading the faith through violence is something unreasonable. Violence is incompatible with the nature of God and the nature of the soul. ‘God’, he says, ‘is not pleased by blood – and not acting reasonably (σὺν λόγω) is contrary to God’s nature. Faith is born of the soul, not the body. Whoever would lead someone to faith needs the ability to speak well and to reason properly, without violence and threats… To convince a reasonable soul, one does not need a strong arm, or weapons of any kind, or any other means of threatening a person with death…’. The decisive statement in this argument against violent conversion is this; not to act in accordance with reason is contrary to God’s nature. The editor, Theodore Khoury, observes: For the emperor, as a Byzantine shaped by Greek philosophy, this statement is self-evident. But for Muslim teaching, God is absolutely transcendent. His will is not bound up with any of our categories, even that of rationality. Here Khoury quotes a work of the noted French Islamist R. Arnaldez, who points out that Ibn Hazm went so far as to state that God is not bound even by his own word, and that nothing would oblige him to reveal the truth to us. Were it God’s will, we would even have to practice idolatry. (Benedict XVI. Address in the University of Regensburg, September 12, 2006)
Sufferings of the Christian community in Iraq
Sadly, the year now ending has again been marked by persecution, discrimination, terrible acts of violence and religious intolerance. My thoughts turn in a special way to the beloved country of Iraq, which continues to be a theatre of violence and strife as it makes its way towards a future of stability and reconciliation. I think of the recent sufferings of the Christian community, and in particular the reprehensible attack on the Syro-Catholic Cathedral of Our Lady of Perpetual Help in Baghdad, where on 31 October two priests and over fifty faithful were killed as they gathered for the celebration of Holy Mass. In the days that followed, other attacks ensued, even on private homes, spreading fear within the Christian community and a desire on the part of many to emigrate in search of a better life. I assure them of my own closeness and that of the entire Church, a closeness which found concrete expression in the recent Special Assembly for the Middle East of the Synod of Bishops. The Synod encouraged the Catholic communities in Iraq and throughout the Middle East to live in communion and to continue to offer a courageous witness of faith in those lands. (Benedict XVI. Message for the celebration of the XLIV World Day of Peace, no. 1, January 1, 2011)
Numerous conflicts causing bloodshed in our human family, beginning with that privileged region in God’s plan, the Middle East
Consequently, if the glorification of God and earthly peace are closely linked, it seems evident that peace is both God’s gift and a human task, one which demands our free and conscious response. For this reason, I wished my annual Message for the World Day of Peace to bear the title: Blessed are the Peacemakers. Civil and political authorities before all others have a grave responsibility to work for peace. They are the first called to resolve the numerous conflicts causing bloodshed in our human family, beginning with that privileged region in God’s plan, the Middle East. I think first and foremost of Syria, torn apart by endless slaughter and the scene of dreadful suffering among its civilian population. I renew my appeal for a ceasefire and the inauguration as quickly as possible of a constructive dialogue aimed at putting an end to a conflict which will know no victors but only vanquished if it continues, leaving behind it nothing but a field of ruins. Your Excellencies, allow me to ask you to continue to make your Governments aware of this, so that essential aid will urgently be made available to face this grave humanitarian situation. I now turn with deep concern towards the Holy Land. Following Palestine’s recognition as a Non-Member Observer State of the United Nations, I again express the hope that, with the support of the international community, Israelis and Palestinians will commit themselves to peaceful coexistence within the framework of two sovereign states, where respect for justice and the legitimate aspirations of the two peoples will be preserved and guaranteed. Jerusalem, become what your name signifies! A city of peace and not of division; a prophecy of the Kingdom of God and not a byword for instability and opposition!
As I turn my thoughts towards the beloved Iraqi people, I express my hope that they will pursue the path of reconciliation in order to arrive at the stability for which they long.
In Lebanon, where last September I met the various groups which make up society, may the many religious traditions there be cultivated by all as a true treasure for the country and for the whole region, and may Christians offer an effective witness for the building of a future of peace, together with all men and women of good will!
In North Africa too, cooperation between all the members of society is of primary concern, and each must be guaranteed full citizenship, the liberty publicly to profess their religion and the ability to contribute to the common good. I assure all Egyptians of my closeness and my prayers at this time when new institutions are being set in place.
Turning to sub-Saharan Africa, I encourage the efforts being made to build peace, especially in those places where the wounds of war remain open and where their grave humanitarian consequences are being felt. I think particularly of the Horn of Africa, and the East of the Democratic Republic of the Congo, where new of acts of violence have erupted, forcing many people to abandon their homes, families and surroundings. Nor can I fail to mention other threats looming on the horizon. Nigeria is regularly the scene of terrorist attacks which reap victims above all among the Christian faithful gathered in prayer, as if hatred intended to turn temples of prayer and peace into places of fear and division. I was deeply saddened to learn that, even in the days when we celebrated Christmas, some Christians were barbarously put to death. Mali is also torn by violence and marked by a profound institutional and social crisis, one which calls for the effective attention of the international community. In the Central African Republic, I hope that the talks announced as taking place shortly will restore stability and spare the people from reliving the throes of civil war. (Benedict XVI. Address to the members of the Diplomatic Corps accredited to the Holy See, January 7, 2013)