segunda-feira, 19 de março de 2018

Filme Cristão Bate Hollywood: I Can Only Imagine

É a história do relacionamento entre pai e filho e de uma música.

O filme é baseado na história da música I Can Only Imagine da banda MercyMe, que dizem que é a música cristão mais ouvida de todos os tempos. Conta a história do cantor da banda, Bart Millard, com seu pai, que morreu quando Bart tinha 18 anos e cuja morte inspirou a música. O pai de Bart era muito grosseiro com ele, mas se converteu no fim da vida. A direção é de Andrew Irving e conta com o ator Dennis Quaid, no papel de pai de Bart.

O filme já arrecadou 14 milhões de dólares em 3 dias e está passando em 1.629 salas de cinema nos EUA.

Para se ter uma ideia, o filme que exalta gays, Call me by your Name, precisou de três meses para conseguir a mesma bilheteria.

Tanto o site Life Site News, como o Daily Wire exaltaram o filme.

Vejam o trailler acima.

Aguardemos a chegada no Brasil.

Abaixo vai a belíssima música I Can Only Imagine

sábado, 17 de março de 2018

Caramba! Vaticano Escondeu Outra Parte da Carta de Bento XVI. Ele Detona um dos Autores.

Ainda sobre aquela carta de Bento XVI, que eu comentei aqui no blog duas vezes, hoje o Vaticano ainda liberou outra parte da carta que havia escondido (!!!!).

Além de esconder a parte em que Bento XVI disse que não tinha lido os livros sobre o Papa Francisco (apesar de elogiá-los), agora sabemos que Bento XVI criticou que a coletânea contenha como um dos autores o Professor Hunermann, que odeia o papado.

Em resumo, continuamos com um Vaticano tentando juntar dois supostos políticos diferentes (Francisco e Bento XVI) que possuem seus próprios seguidores, e um Papa emérito que elogia os livros sem tê-los lidos, mas critica que na coleção de livros faça parte um inimigo seu.

Vaticano está realmente na lama.

Bento XVI parece meio perturbado pela situação que permitiu que isso acontecesse.

E temos um parágrafo de Bento XVI que detona um dos autores da coletânea, que pode sujar toda a coletânea.

Acima, temos o texto original em italiano, vejam a tradução dessa parte para o inglês abaixo, feita pelo The Catholic Herald:

"Only as an aside, I would like to note my surprise at the fact that among the authors is also Professor Hünermann, who during my pontificate had distinguished himself by leading anti-papal initiatives. He played a major part in the release of the “Kölner Erklärung”, which, in relation to the encyclical “Veritatis splendour”, virulently attacked the magisterial authority of the Pope, especially on questions of moral theology. Also the “Europaische Theologengesellschaft”, which he founded, was initially conceived by him as an organization in opposition to the papal magisterium. Later, the ecclesial sentiment of many theologians prevented this orientation, allowing that organization to become a normal instrument of encounter among theologians."

Livro: Como as Cruzadas eram Planejadas: Campanha, Recrutamento, Financiamento...

Lançado há pouco tempo, esse livro acima de Christopher Tyerman, professor de Oxford, parece ser bom para destronar mais uma percepção absurda contra as Cruzadas. O livro responde sobre como eram planejadas as Cruzadas. Hoje em dia, os professores de história parecem dizer que os guerreiros eram um bando sem liderança, e sem objetivos militares, queriam apenas dominar economicamente as terras.

Esqueça qualquer que diz que as Cruzadas eram "imperialista", "opressoras", "capitalistas", "fascistas", "fruto do ódio religioso cristão" etc. Para essas acusações, leia qualquer livro de Jonathan Riley-Smith.

Eu usei muito Jonathan Riley-Smith no meu livro sobre guerra justa, chamado "Teoria e Tradição da Guerra Justa: do Império Romano ao Estado Islâmico".

Se o livro de Tyerman estivesse disponível na época em que eu escrevia meu livro, eu certamente teria comprado o livro dele.

Aqui vai uma parte da descrição do livro de Tyerman feita pelo  Catholic World Report.

Crusading 101 

How to Plan a Crusade: Religious War in the High Middle Ages, by Oxford professor Christopher Tyerman, demolishes the legend that Western crusaders were mere irrational rabble from Dark Age rubble.

It is a mark of our hyper-political and hypocritical age that those who are most ignorant of the crusades should condemn the perceived ignorance of medieval crusaders. Sprinkle in accusations of greed, thuggery, and a moral equivalence with ISIS (see former President Obama’s speech at the National Prayer Breakfast on February 5, 2015) and it pretty much sums up what many people think they know about the crusades. But popular understanding of the crusades lags decades behind scholars. It is as if a generation of people read Steven Runciman’s three-volume A History of  the Crusades (1951-53) a half-century ago and then, along with their progeny, closed their eyes to everything published after.

In How to Plan a Crusade: Religious War in the High Middle Ages, Christopher Tyerman, Professor of the History of the Crusades at the University of Oxford, demolishes the legend that Western crusaders were mere irrational rabble from Dark Age rubble. Tyerman painstakingly documents the gargantuan efforts involved in crusade organization, recruitment, financing and logistics. He makes the irrefutable case that the crusades were based on faith and reason. He comes out swinging in the book’s Introduction saying,
The crusades have frequently been portrayed as ultimate symbols of of the power of credulity…the blind leading the deluded. What follows argues that in almost all respects this image is false.
How to Plan a Crusade’s structure consists in five parts: Justification, Propaganda, Recruitment, Finance, and Logistics. Each part is divided into chapters covering specific aspects of the larger whole. For example, Logistics includes chapters on coordination, health and safety, supplies, and strategy. If your eyes glaze over with the possibility of reading nearly three hundred pages of this sort of thing don’t despair. Parts of the book are admittedly a slog, reading rather like a medieval mail order catalog of crusading necessities. There is simply too much source material to be combed, collected, and considered. Tyerman also jumps around between countries and centuries, often in the same paragraph—an additional challenge for the reader. But despite these minor drawbacks, Tyerman tells a compelling tale with clarity and concision.
Justification for the crusades was the province of the Church. The writing and teaching of Bernard of Clairvaux, and papal bulls such as Quantum praedecessoresAudita tremendi, and Quia Maior, made the case for military action. Tyerman is exceptional in explaining the distinctions between Urban II’s praelia sancta—a holy war that opened the spiritual treasury of the Church for all participants—and the legitime bella, or just war. This illuminates what participants understood about their undertaking and how contemporary sources could write of crusading as an act of love (a theme explored in greater depth by historian Jonathon Riley-Smith). But getting knights and squires to leave their wives—spousal consent was required for much of the crusading period—and travel halfway across the world, risking death and disease and nearly bankrupting themselves in the process, took some persuasion.
The crusades were preached across Europe. From Pope Urban II’s first call at Clermont in 1095 to the fourteenth century (even after the fall of Acre in 1291), canons and cardinals and monks fanned out to preach the taking of the cross. And while propaganda—as a modern descriptor—is not how medieval audiences understood the preaching of the crusades, it is an apt word for readers to understand this flurry of activity. Though there were other forms of publicity for the crusades, preaching was perhaps the most fitting means of persuasion. As Tyerman observes, “crusade preaching was distinctive.” So much so that by the thirteenth century, lesser known preachers relied on sermon collections of the “stars of the genre.”
Crusade preaching manuals existed, most significantly Humbert of Romans’ erudite effort, De praedicatione s. Crucis contra Saracenos. Here again Tyerman exposes modern perceptions—prejudices really—as entirely unfounded. “One common myth of the Middle Ages,” he argues, “assumes that popular audiences, chiefly the rural peasantry, lived in a perpetual state of murky ignorance of the concerns of high politics. The crusades give the lie to this.”
Princes and paupers heard the call, understood it, and took the cross in great numbers. Recruiting “relied on organization, not emotion.” Ultimately the business of travel to, and fighting in, the Holy Land fell to the wealthy and knightly classes. Nevertheless, the Church opened her spiritual treasury to all. One did not need to wield the sword to obtain the grace. Crusader armies traveled with craftsmen, servants, and cooks. Recruitment often involved public displays and mass audiences and was regularly robed in liturgical ritual.
For all their spiritual and theological foundation, the crusades were still wars of re-conquest (as was the case in Muslim Iberia). Christianity permeated the Middle East for centuries before the arrival of Islam, and the object of crusading was always to return the region—especially Jerusalem—to Christianity. This does not mean crusaders lacked worldly incentives. The “crusade mentality,” Tyerman says, “never excluded profit.” Nor did the existence of other motives negate religious conviction.
That the crusades were first and foremost religious endeavors did not diminish the necessity of practical planning. Practical considerations of cost—as well as any gain—were as integral to medieval war fighting as they are now. Tyerman is superb in detailing all the ways in which the crusades were funded. A complex network of international finance emerges, one in which our modern financial system has roots. “Crusade finance,” Tyerman argues, “contributed to the freeing of the land market, the opening of international credit markets and the creation of novel fiscal techniques.” He also points to surplus moveable wealth as basis of taxation, another means of funding the crusades. He makes the rather depressing case that such assessments constituted the first income taxes.

sexta-feira, 16 de março de 2018

10 Coisas Interessantes sobre os Cavaleiros Templários

O historiador Dan Jones, especialista na história fascinante dos Cavaleiros Templários, escreveu um artigo bem legal sobre 10 coisas interessantes sobre os Templários para a GQ Magazine. Dan Jones descreve a formação deles, os regulamentos (sem sexo, sem posse de bens, muita oração e jejum), as roupas (e proibições de vestuário), as punições (açoitamento), a perseguição política que sofreram, o santo gral (Jerusalém), o uso dos templários na literatura e o abuso moderno do nome deles.

Dan Jones é autor do livro The Templars, foto abaixo. Não li o livro, não posso avaliar (não faço como Bento XVI que avaliou os livros do Papa Francisco sem lê-los, hehe). Mas o artigo dele sugere que ele escreveu com bastante respeito pelos Templários.

Vejam abaixo o artigo dele sobre 10 coisas interessantes sobre os Templários:

The Knights Templar are famous today for their cameos in The Da Vinci Code and Assassin’s Creed, but in real life they were an army of crusading knights who fought in some of the Middle Age's most bloody battles. Historian Dan Jones, author of a new book about the Templars explains why the truth is even more amazing than the fantasy…

1) The Templars were the original roadside rescue service

The Order Of The Poor Knights Of The Temple Of Solomon (aka The Templars) were founded in Jerusalem in 1119 to protect pilgrims travelling around Christian sites of worship in the years after the armies of the first crusade had seized the holy land from Muslim rule. Think of them as the RAC in chainmail and you’re halfway there. Over the next two centuries they developed into an elite paramilitary organisation with a sideline in banking and financial services: the Navy Seals crossed with Morgan Stanley, if you like.

2) Templar dress-code was pretty basic

The Rule Of The Templars laid out how brothers of the order had to live. In summary? No sex, no personal possessions, no fun – but a lot of praying, fasting, making money and fighting infidels. The Rule was particularly obsessed with fashion. Templar uniforms were black or white robes with a red cross on the chest. Brothers had to be neatly groomed (hair and beard regularly trimmed); they were not allowed to wear gloves or pointed/lace-up shoes since (it claimed) “these abominable things belong to pagans”.

3) Templar discipline was harsh

Templars knights were legendarily tough soldiers, known for their iron discipline. This was enforced with a system of harsh punishments. Minor infractions were punished with floggings. More serious misdemeanors, such as fighting or disobeying orders could result in a brother being forced to eat his meals on the floor with the dogs for up to a year.

4) The Templar's downfall was unlucky… for everyone

By the early 14th century the crusades were failing and the Templars were going out of fashion. A French king, Philip IV, decided to destroy them and the first round-ups of The Templars started in France on Friday 13 October 1307. There are lots of reasons people think Friday 13 is an unlucky date, one of them being the fact that one of the ugliest political persecutions in history began on just such a day more than seven centuries ago.

5) The Templars suffered with “fake news”

When Philip attacked the order his ministers produced a sexed-up dossier of allegations, accusing Templar brothers of spitting on images of Christ, having secret homoerotic induction ceremonies and worshiping statues. It was all phoney, but the #CrookedTemplars idea took root and by 1312 the Pope had ordered the Templars to be wound up. The order’s leading members, including the last master, Jacques de Molay, were burned to death in 1314.

6) The Templars were legends in their own lifetimes

Popular fascination with The Templars goes back to well before the age of cinema and video games. It began around 1200AD when a German poet called Wolfram von Eschenbach was writing his version of the King Arthur stories, and decided to include some knights called The Templeisen in his story, as guardians of a mysterious object called The Grail.

7) …which didn’t really exist

The Holy Grail was a metaphor for Jerusalem, cooked up by medieval romance writers like Eschenbach, Chrétien de Troyes and Robert de Boron. It was no more real than Spectre in the James Bond films.

8) The Templars inspired Star Wars…

The original Star Wars films were strongly influenced by George Lucas’s interest in the Middle Ages. Apparently, early scripts referred to the Jedi Templars, rather than the Jedi Knights.

9) …and Game Of Thrones

And what about the Night's Watch who guard The Wall in the world’s biggest TV show? George RR Martin borrowed heavily from medieval history in creating the world of Westeros. In the Night's Watch, he depicted an order of all-male warriors in eye-catching uniforms, sworn to chastity and devoted to a life defending the kingdom from a menace on its borders. That’s the Templars all over.

10) Today the Templars are drug barons

Plenty of people have tried to revive or reinvent the Templar movement, from Christian charities and the freemasons, to far-right, Islamophobic hate groups in eastern Europe. For six years the Mexican government has been fighting a drug cartel called Los Cabelleros Templarios (The Knights Templar) who model themselves on the medieval Templars, with their own code of conduct that governs how members should behave and a bracingly medieval approach to discipline and punishment.

quarta-feira, 14 de março de 2018

Vaticano Admite que Adulterou Imagem da Carta de Bento XVI

O jornal The Catholic Herald acaba de anunciar que o Vaticano admitiu que fez com que a parte da carta de Bento XVI que dizia que não tinha lido os livros sobre a teologia do Papa Francisco ficasse borrada inelegível

Como eu disse ontem: erraram os dois. Bento XVI elogiou uma coletânea de livros sem tê-la lido e errou o Vaticano por esconder essa parte da carta.

Em suma, desonestidade das duas partes.

Mesmo que tenha escrito que não leu os livros, Bento XVI elogiou os livros dizendo que eram profundos, e o Vaticano pareceu um partido político, tentando juntar dois políticos que têm seus próprios seguidores, os de Bento XVI e os do Papa Francisco.

Um fato realmente deplorável da Igreja.

terça-feira, 13 de março de 2018

Bento XVI: "Não Li, Mas Acho que o Livro do Papa Francisco é Brilhante"

Como é que é? O Papa Bento XVI assinou uma carta elogiando uma coletânea de livros sobre o Papa Francisco, o Vaticano divulgou o elogio, mas não divulgou que no final da carta Bento XVI diz que não leu os livros? E ainda que nem vai ler no futuro?

Bom, se esse é o caso, tem erro de todo lado aí.

Não se elogia livro que não leu. Parece aqueles alunos de sociologia, que dizem: "professor, não li, mas eu acho...". E o professor corretamente responde: "Quem não leu, não acha nada.".

E o Vaticano, não é partido político, tem de divulgar toda a carta do Papa emérito.

Na carta, o próprio Bento XVI diz que só comenta "densamente" sobre um livro que tenham realmente lido.

Humm...assim não deveria ter comentado.

O site National Catholic Register divulgou a carta inteira aqui vai abaixo:

Rev. Monsignor;
Thank you for your kind letter of 12 January and the attached gift of the eleven small volumes edited by Roberto Repole.
I applaud this initiative that wants to oppose and react to the foolish prejudice in which Pope Francis is just a practical man without particular theological or philosophical formation, while I have been only a theorist of theology with little understanding of the concrete life of a Christian today. 
The small volumes show, rightly, that Pope Francis is a man of profound philosophical and theological formation, and they therefore help to see the inner continuity between the two pontificates, despite all the differences of style and temperament.
However, I don’t feel like writing a short and dense theological passage on them because throughout my life it has always been clear that I would write and express myself only on books I had read really well. Unfortunately, if only for physical reasons, I am unable to read the eleven volumes in the near future, especially as other commitments await me that I have already made.
I am sure you will understand and cordially greet you.

Benedict XVI

Al Gore e o Guia Politicamente Incorreto da Mudança Climática

Acaba de ser lançado o livro acima, disponível a partir da próxima semana: Guia Politicamente Incorreto da Mudança Climática.

O autor, Marc Morano, é fundador do Climate Depot, site crítico da hipótese de mudança climática.

 O site Daily Wire destacou a parte do livro sobre Al Gore que ficou trilionário com divulgação dessa hipótese tão frágil cientificamente, que engana desde o papa Francisco até o professor do seu filho de 3 anos.

Al Gore tinha uma renda de 1,9 milhão de dólares quando foi candidato a vice presidente em 2000. Em 2007, com sua campanha climática e investimentos em companhias "ambientais" sua renda passou a ser de 100 milhões de dólares.

Vale à pena comprar esse livro, ler e dá para a escola do seu filho ou para o padre de sua diocese.

segunda-feira, 12 de março de 2018

VÍdeo: Refugiado na Europa Volta para Síria, pois Refugiados são do Estado Islâmico.

Spiro Haddad, afligido por anos de guerra de ataques dos terroristas do Estado Islâmico e do Al-Nusra, resolveu migrar para a Europa. Mas no caminho descobriu que os refugiados acabam sendo dominados justamente por membros do Estado Islâmico e do Al-Nusra e assim ele não podia ser cristão entre os refugiados, pois seria morto.

Resolveu voltar para a Síria, onde hoje se sente mais seguro do que entre os refugiados na Europa. E ele, obviamente, está pessimista sobre o futuro da Europa, pois os refugiados estão se radicalizando.

Vejam vídeo acima de uma TV alemã e o texto abaixo do Voice of Europe que explica o que Spiro encontrou no caminho para a Europa que o fez voltar para a Síria ainda em guerra.

Christian refugee returns to Syria because Europe is flooded with ISIS supporters