Conscience Instead of Penance? Who is the Atheist Eugenio Scalfari, Whom Pope Francis Wrote?

Eugenio Scalfari is former editor of the left-liberal daily, La Repubblica , who comes from an old Masonic Family, is presented by the Catholic Culture and art critic Francesco Colafemmina apposite quotes from various articles about Pope Benedict XVI.. They provide a good overview of Scalfaris' relationship to the Church, which he only perceives as an institution, with the question as to whether it exerts influence for or against his Masonic sense, while he himself is devoid of faith.

Whenever possible, Scalfari, who was and is a senator, was awarded by the Left Democratic president with the honor of a senator for life, he engages on the forefront against the Church. Pope Francis wrote him a lengthy letter exciting letter, but it contains some doubtful passages. See the post there is no absolute truth? Misunderstood letter from Pope to Eugenio Scalfari and atheists. (Coming up)

Scalfari? Who?

by Francesco Colafemmina

That one, yes exactly that Eugenio Scalfari who wrote on the 2nd December 2007 in Repubblica:

Benedict XVI. does not like relativism and that is understandable for someone who manages the absolute truth (namely his). There is nothing to say to that. Sure, the Church frequently changes her mind about sin and sinners. That is human. If you read her story, you realize that she too is immersed in relativism. This too is human.

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Not satisfied with this superficial judgment, he expanded his comment on the 13th of January 2008 as always in Repubblica :

Apart from the obvious political and cultural insubstantiality of Pope Ratzinger, who is behaving since Regensburg today as a pupil of this or that dignitaries of his court, where he directs the rudder according to the suggestions that are given to him by those who he just consults from time to time, there is in the Church and among Catholic laity, more than ever, a deep unease. The Church of Benedict XVI., but also that of John Paul II, doesn't just work to come into line with the modern culture and modern society. That is the real issue, which should provide all those concerned with the relations engaged between the ecclesiastical society and secular society in the early 21st Century.

On the 22nd of October, 2009 in the journal Espresso he expressed himself again:

The popes also represent a phenomenon in themselves. They were very great, mediocre, vicious and exemplary. I think the last ones were John XXIII., Paul VI. and Pope Wojtyla. The current [Benedict XVI.] is a moderate theologian who can mourn his predecessors.

And on the 22nd of April, 2010 also in Espresso he makes the following considerations:

The Second Vatican Council represented the extreme attempt to consider the Christian message as a leaven, which is implanted into modern society, according to a pluralist conception of society that preserves the dignity of the people regardless of their religious beliefs. The rights and obligations of the person, his liberty, his responsibility, the moral root, the charity as opposed to selfishness and the will to power. This vision provided the hierarchy and the primacy of the institution in question. Therefore, the Second Vatican Council was initially slowed and then reinterpreted. The bishops were returned to the hierarchy, restored the balance in a sign of continuity. The five years of Benedict XVI. has been this important. The scandal of pedophile priests was appreciated by the Pope, addressed, albeit in belated severity, but he did not address the fundamental issue and has not asked the key question: Is the church the place where the message of Christ is applied or is it the institution managed on behalf of the power of the hierarchy?

On the 27th of May, 2012 he finally delivered his most definitive blow in Repubblica:

Benedict XVI. is not a great pope, though not lacking in intelligence and education. He is not an actor, but rather the opposite. Wojtyla had a great wardrobe because everything looked great on him. The wardrobe of Ratzinger, however, is campy, because the Pope is even campy, how he dresses, how he speaks, how he goes. He writes well, already, his books about Christ are read, his encyclicals are not without holes and also some of his speeches. His reassessment of Luther was surprising and some hope of progress toward modernity are contradicted by his operating decisions, of his removal of Sodano from Secretary of State and Bertone's appointment: from mediocre to bad. Bertone: is a Ruini without the intelligence and flexibility of the former vicar and former president of the Italian Episcopal Conference. The hierarchy has again become powerful, but broken into many pieces. Ecumenism is now a prematurely wilted flower. Benedict XVI. has again completely excavated the scholasticism of Thomas Aquinas with many greetings to Origen, Anselm of Canterbury and Bernard. Augustine seemed one of Ratzinger's ideals, but which Augustine? The Manichaeans, the coadjutor of Ambrose, or the author of the Confessions? Augustine was in a lot, even for Calvin, to Jansenism and Pascal. If he really wants to say something up to date, Pope Ratzinger would then initiate the beatification of Pascal, but I am aware that in the world of Bertone, the Roman Curia and the current congregations, that would really be a radical gesture towards modernity. They will never do it. The campy pontificate will continue as long as it can, but then there won't be a deluge, but a rain over a marsh full of frogs, mosquitoes and some wild ducks.

Finally, he cheered on the 17th of February after Benedict XVI. had announced his resignation:

And finally, the process of secularization of the entire West, and especially Europe and North America. None of these problems was solved by Benedict and that is the real reason that has led him to his sensational resignation. This decision has violated the sacredness of the office, it has exposed the lobbying nature of the hierarchy and has weakened the role of the Pope and strengthened those of the Conciliar Church. The Council will, from now on, be the highest authority, the conversation with modernity is likely to revive a church as a minority, which represents fewer plastered dogmas in ethics.

Text: Fides et Forma / Giuseppe Nardi
 Image: Fides et Forma
Translation: Tancred vekron99@hotmail.com
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