[Grem] *****SPAM(5.0)***** Cardinal Sarah: "It is my duty to warn the West"

[Emoke Greschik]

 ‘As a bishop, it is my duty to warn the West’: An interview with Cardinal
Sarah
Cardinal Robert Sarah
<https://catholicherald.co.uk/author/cardinal-robert-sarah/>
5 April, 2019
https://catholicherald.co.uk/commentandblogs/2019/04/05/as-a-bishop-it-is-my-duty-to-warn-the-west-an-interview-with-cardinal-sarah/

*The Vatican cardinal **discusses his hard-hitting new book *in this
exclusive interview with La Nef

Cardinal Robert Sarah is publishing the third of his book-length interviews
with Nicolas Diat: *The Day is Far Spent*. *An unflinching diagnosis, but
one full of hope* *in the midst of the spiritual and moral crisis of the
West.*

*1) In the first part of your book, you describe “a spiritual and religious
collapse.” How does this collapse manifest itself? Does it only affect the
West or are other regions of the world, such as Africa, also affected by
it?*

The spiritual crisis involves the entire world. But its source is in
Europe. *People in the West are guilty of rejecting* *God.* They have not
only rejected God. Friedrich *Nietzsche, who may be considered the
spokesman of the West, has claimed: “God is dead! God remains dead! And we
have killed him…*” We have murdered God. In view of God’s death among men,
Nietzsche would replace him with a prophetic “Superman.”

The spiritual collapse thus has a very Western character. In particular, I
would like to emphasize* the rejection of fatherhood. *Our contemporaries
are convinced that, in order to be free, one must not depend on anybody.
There is a tragic error in this.* Western people are convinced that
receiving is contrary to the dignity of human persons.* *But civilized man
is fundamentally an heir, he receives a history, a culture, a language, a
name, a family.* This is what distinguishes him from the barbarian. To
refuse to be inscribed within a network of dependence, heritage, and
filiation condemns us to go back naked into the jungle of a competitive
economy left to its own devices. *Because he refuses to* *acknowledge
himself as an heir, man **is condemned to the hell of liberal globalization
in which individual interests confront one another without any law to
govern them besides profit at any price. *

In this book, however, I want to suggest to Western people that *the real
cause of this refusal *to claim their inheritance and this refusal of
fatherhood i*s the rejection of God.* *From Him we receive our nature as
man and woman*. This is intolerable to modern minds. *Gender ideology is a
Luciferian refusal to **receive a sexual nature from God.* Thus some rebel
against God and pointlessly mutilate themselves in order to change their
sex. But in reality they do not fundamentally change anything of their
structure as man or woman. The West refuses to receive, and will accept
only what it constructs for itself. Transhumanism is the ultimate avatar of
this movement. Because it is a gift from God, human nature itself becomes
unbearable for western man.

*This revolt is spiritual at root. It is the revolt of Satan against** the
gift of grace*. Fundamentally, I believe that Western man refuses to be
saved by God’s mercy. He refuses to receive salvation, wanting to build it
for himself. *The “fundamental values” promoted by the UN are based on a
rejection o*f* God* that I compare with* the rich young man in the Gospel. *God
has looked upon the West and has loved it because it has done wonderful
things. He invited it to go further, but the West turned back. It preferred
the kind of riches that it owed only to itself.

*Africa and Asia are not yet* *entirely contaminated by gender ideology,
transhumanism, or the hatred o*f *fatherhood*. *But the Western powers’
neo-colonialist spirit and will to dominate pressures countries to adopt
these deadly ideologies.*

*2) You write that “Christ never promised his faithful that they would be
in the majority” (pg. 34), and you go on: “Despite the missionaries’
greatest efforts, the Church has never dominated the world. The Church’s
mission is a mission of love, and love does not dominate” (pg. 35).
Earlier, you wrote that “it is the ‘small remnant’ that has saved the
faith.” If you will pardon a bold question: What is the problem exactly,
seeing that this “small remnant” does in fact exist currently and manages
to survive even in a world hostile to the faith?*

*C**hristians must be missionaries. *They cannot keep the treasure of the
Faith for themselves. *Mission and evangelization remain an urgent
spiritual task. And as St. Paul says, every Christian should be able to say**
“If I proclaim the gospel, this gives me no ground for boasting, for an
obligation is laid on me, and woe to me if I do not proclaim the gospel!” (*1
Cor 9:16). Further, “God desires everyone to be saved and to come to the
knowledge of the truth” (1 Tim 2:4). How can we do nothing when so many
souls do not know the only truth that sets us free: Jesus Christ? *The
prevailing relativism considers religious pluralism to be a good in itself.**
No! The plenitude of revealed truth that the Catholic Church has received
must be transmitted, proclaimed, and preached. *

*The goal of evangelization is not world domination, but the service of
God.* Don’t forget that Christ’s victory over the world is…the Cross! It is
not our intention to take over the power of the world.* Evangelization is
done through the Cross.*

The martyrs are the first missionaries. Before the eyes of men, their life
is a failure. *The goal of evangelization is not to “keep count” l*ike
social media networks that want to “make a buzz.” Our goal is not to be
popular in the media. *We want that each and every soul be saved by Christ.
Evangelization is not a question of success. It is a profoundly interior
and supernatural reality.*

*3) I’d like to go back to one of your points in the previous question. Do
you mean to say that European Christendom, where Christianity was able to
establish itself throughout the whole of society, was only a sort of
interlude in history; that it should not be taken as a model in the sense
that in Europe Christianity “dominated” and imposed itself through a kind
of social coercion? *

*A society permeated by the Faith, the Gospel, and natural law is something
desirable. It is the job of the lay faithful to construct it*. That is in
fact their proper vocation. They work for the good of all when they build a
city in conformity with human nature and open to Revelation.* But the more
profound goal of the Church is not to construct a particular model society.
The Church has received the mandate to proclaim salvation, which is a
supernatural reality. *A just society disposes souls to receive the gift of
God, but it cannot give salvation. On the other hand, can there be a
society that is just and in conformity with the natural law without the
gift of grace working in souls? There is great need to proclaim the heart
of our Faith:* only Jesus saves us from sin*. It must be emphasized,
however, that evangelization is not complete when it takes hold of social
structures.* A society inspired by the Gospel protects the weak against the
consequences of sin*.* Conversely, a society cut off from God quickly turns
into a dictatorship and becomes a structure of sin, encouraging people
toward evil.* That is why we can say that there can be no just society
without a place for God in the public sphere*. A state that officially
espouses atheism is an unjust state.*  A state that relegates God to the
private sphere cuts itself off from the true source of rights and justice. *A
state that pretends to found rights on good will alone, and does not seek
to found the law on an objective order received from the Creator, risks
falling into totalitarianism.*

*4) Over the course of European history, we have moved from a society in
which the group outweighed the person (the holism of the Middle Ages) – a
type of society that still exists in Africa and continues to characterize
Islam – to a society in which the person is emancipated from the group
(individualism). We might also say, broadly speaking, that we have passed
from a society dominated by the quest for truth to a society dominated by
the quest for freedom. The Church herself has developed her doctrine in the
face of this evolution, proclaiming the right to religious liberty at
Vatican II. How do you see the position of the Church toward this
evolution? Is there a balance to be struck between the two poles of “truth”
and “freedom,” whereas so far we have merely gone from one excess to the
other?*

It is not correct to speak of a “balance” between two poles: truth and
freedom. In fact, this manner of speaking presupposes that these realities
are external to and in opposition to one another. *Freedom is essentially a
tending toward what is good and true. *The truth is meant to be known and
freely embraced. *A freedom that is not itsel**f **oriented and guided by
truth **is nonsensical. *Error has no rights. Vatican II recalled the fact
that *truth can only be established by the force of truth itself,* and not
by coercion. It also recalled that respect for persons and their freedom
should not in any way make us indifferent in relation to the true and the
good.

Revelation is the breaking in of divine truth into our lives. It does not
constrain us. *In giving and revealing Himself, God respects the freedom
that He Himself created.* I believe that *the opposition between* *truth
and freedom* *is the fruit of a false conception of human dignit*y.

*Modern man hypostatizes his freedom, making it an absolute to the point of
believing that it is threatened **when he accepts the truth*. However, to
accept the truth is the most beautiful act of freedom that man can perform.
I believe that your question reveals how deeply the crisis of the Western
conscience is really in the end a crisis of faith. *Western man is afraid
of losing his freedom by accepting the gift of true faith. *He prefers to
close himself up inside a freedom that is devoid of content. The act of
faith is an encounter between freedom and truth. That is why in the first
chapter of my book I have insisted on the crisis of faith. Our freedom
comes to fulfillment when it says “yes” to revealed truth. If freedom says
“no” to God, it denies itself. It asphyxiates.

*5) You dwell at length on the crisis of the priesthood and argue for
priestly celibacy. What do you see as the primary cause in the cases of
sexual abuse of minors by priests, and what do you think of the summit that
just took place in Rome on this question?*

I think that* the crisis of the priesthood is one of the main factors in
the crisis** of the Churc*h. *We have taken away priests’ identity. We have
made priests believe that they need to be efficient men.* *But a priest is
fundamentally the continuation of Christ’s presence *among us. He should
not be defined by what he does, but by what he is: *ipse Christus*, Christ
Himself. The discovery of *many cases of sexual abuse* against minors
reveals* a profound spiritual crisis, a grave, deep, and tragic rupture
between the priest and Christ. *

Of course, there are* social factors: the crisis of the ‘60s and the
sexualization of society,* which rebound on the Church. But we must have
the courage to go further. The *roots of this crisis are spiritual. A
priest who does not pray or makes a theatre out of the sacraments,
especially the Eucharist, a priest who only confesses rarely and who does
not live concretely like another Christ, is cut off from the source of his
own being.* *The result is death*. I have dedicated this book to the
priests of the whole world because I know that they are suffering. Many of
them feel abandoned.

We, the bishops, bear a large share of responsibility for the crisis of the
priesthood. Have we been fathers to them? Have we listened to them,
understood and guided them? Have we given them an example? T*oo often
dioceses are transformed into administrative structures. *There are so many
meetings. The bishop should be the model for the priesthood. But we
ourselves are far from being the ones most ready to pray in silence, or to
chant the Office in our cathedrals. I fear that *we lose ourselves in
secondary, profane responsibilities. *

T*he place of a priest is on the Cross. When he celebrates Mass, he is at
the source of his whole life, namely the Cross. Celibacy is a concrete
means that permits us to live this mystery of the Cross in our live*s. Celibacy
inscribes the Cross in our very flesh*. That is why celibacy **is
intolerable for the modern world.* *Celibacy is a scandal for modern
people, because the Cross is a scandal. *

In this book, I want to encourage priests. I want to tell them: love your
priesthood! Be proud to be crucified with Christ! Do not fear the world’s
hate! I want to express my affection as a father and brother for the
priests  of the whole world.

*6) In a book that has caused quite a stir [**In the Closet of the Vatican**,
by Frédéric Martel], the author explains that there are many homosexual
prelates in the Vatican. He lends credibility to Mgr Viganò’s denunciation
of the influence of a powerful gay network in the heart of the Curia. What
do you think of this? Is there a homosexual problem in the heart of the
Church and if so, why is it a taboo? *

*Today the Church is living with Christ through the outrages of the
Passion. The sins of her members come back to her like strikes on the face*.
Some have tried to instrumentalize these sins in order to put pressure on
the bishops. Some want them to adopt the judgments and language of the
world.* Some bishops have caved in to the pressure. We see them calling for
the abandonment of priestly celibacy or making unsound statements about
homosexual acts*. Should we be surprised?* The Apostles themselves turned
tail in the Garden of Olives. They abandoned Christ in His most difficult
hour.*

We must be realistic and concrete. *Yes, there are sinners. Yes, there are
unfaithful priests, bishops, and even cardinals who fail to **observe
chastity.* But also, and this is also very grave, *they fail to** hold fast
to doctrinal truth! **They disorient the Christian faithful by their
confusing and ambiguous language. They adulterate and falsify the Word of
God, willing to twist and bend it to gain the world’s approval*.* They
are **the
Judas Iscariots of our time. *

*Sin **should not surprise us*. On the other hand,* we must have the
courage to call* *it by name*. We must not be afraid to rediscover *the
methods of spiritual combat: prayer, penance, and fasting.* We must have
the clear-sightedness to punish unfaithfulness. *We must find the concrete
means to prevent **it.* I believe that without a common prayer life,
without a minimum of common fraternal life between priests, fidelity is an
illusion. We must look to the model of the Acts of the Apostles.

*With regard to homosexual behaviors, let us not fall into the trap of the
manipulators.* There is no “homosexual problem” *in the** Church*.* There
is a problem of sins and infidelity. *Let us not perpetuate the vocabulary
of LGBT ideology. *Homosexuality does not define the identity of persons*.*
It describes certain deviant, sinful, and perverse acts. For these acts, as
for other sins, the remedies* *are known. We must return to Christ, and
allow him to convert us*. When the fault is public, the penalties provided
for by Church law must be applied. Punishment is merciful, an act of
charity and fraternal love. Punishment restores the damage done to the
common good and permits the guilty party to redeem himself. *Punishment is
part of the paternal role of bishops. Finally, we must have the courage to
clearly apply the norms regarding the acceptance of seminarians. **Men
whose psychology is deeply and permanently anchored in homosexuality, or
who practice duplicity and lying,* *cannot be accepted as candidates for
the priesthood.*

*7) One chapter is dedicated to the “crisis of the Church.” When precisely
do you place the beginning of this crisis and what does it consist in? In
particular, how do you relate the “crisis of faith” to the crisis of “moral
theology.” Does one precede the other? *

*The crisis of the Church is above all a crisis of the faith. Some want the
Church to be a human and horizontal society; they want it to speak the
language of the media. *They want to make it popular.* They urge it not to
speak about God, but to throw itself body and soul into social problems:
migration, ecology, dialogue, the culture of encounter, the struggle
against poverty, for justice and peace. **These are of course important and
vital questions * before which the Church cannot shut her eyes*. But a
Church such as this is of interest to** no one*. *The Church is only of
interest because she allows us to encounter Jesus. She is only legitimate
because she passes on Revelation to us*. When the Church becomes
overburdened with human structures, it obstructs the light of God shining
out in her and through her. We are tempted to think that our action and our
ideas will save the Church. It would be better to begin by letting her save
herself.

I think we are at a turning point in the history of the Church. *The Church
needs a profound, radical reform that must begin by a reform of the life of
her priests. Priests must be possessed by the desire for holiness, for
perfection in God and fidelity to the doctrine of Him who has chosen and
sent them*. Their whole being and all their activities must be put to the
service of sanctity. *The Church is holy in herself. *Our sins and our
worldly concerns prevent her holiness from diffusing itself. *It is time to*
put aside all these burdens and* allow the Church finally appear as God
made Her.* Some believe that the history of the Church is marked by
structural reforms. I am sure that* it is the saints who change history.
The structures follow afterwards, and do nothing other than perpetuate the
what the saints brought about. *

*We need saints who dare to see all things through the eyes of faith, who
dare to be enlightened by the light of God*. The crisis of moral theology
is the consequence of a voluntary blindness. We have refused to look at
life through the light of the Faith.

In the conclusion of my book, I speak about *a poison from which are all
suffering: a virulent atheism. It permeates everything, even our
ecclesiastical discourse. It consists in allowing radically pagan and
worldly modes of thinking or living to coexist side by side with faith.*
And we are quite content with this unnatural cohabitation! This shows that
our faith has become diluted and inconsistent! *The first reform we need is
in our hearts. *We must no longer compromise with lies. The Faith is both
the treasure we have to defend and the power that will permit us to defend
it.

*8) The second and third parts of your book are about crisis in western
societies. The subject is so vast, and you touch on so many important
points–from the expansion of the  “culture of death” to the problems of
consumerism tied to global liberalism, passing through questions of
identity, transmission, Islamism, etc.–that it is impossible to address
them all. Among these problems, which seem to you to be the most important
and what are the principal causes for the decline of the West?*

First I would like to explain *why I, a son of Africa*, allow myself to
address the West.* The Church is the guardian of civilization*. I am
convinced that *western civilization *is * passing at present through a
mortal crisis.* It has reached the extreme of self-destructive hate. *As
during the fall of Rome, elites are only concerned to increase the luxury
of their daily life and the peoples are being anesthetized by ever more
vulgar entertainment.* As a bishop, it is my duty to warn the West! *The
barbarians are already inside the city. The barbarians are all those who
hate human nature, all those who trample upon the sense of the sacred, all
those who do not value life, all those who rebel against God the Creator of
man and nature.* *The West is blinded by science, technology, and the
thirst for riches**. The lure of riches, which liberalism spreads in
hearts, has sedated the peoples. At the same time, the silent tragedy of
abortion and euthanasia continue and pornography and gender ideology
destroy children and adolescents. *We are accustomed to barbarism. It
doesn’t even surprise us anymore*! I want to raise a cry of alarm, which is
also a cry of love. I do so with a heart full of filial gratitude for the
Western missionaries who died in my land of Africa and who communicated to
me the precious gift of faith in Jesus Christ. I want to follow their lead
and receive their inheritance*!

How could I not emphasize* the threat posed by Islamism?  Muslims despise
the atheistic West. They take refuge in Islamism as a rejection of the
consumer society that is offered to them as a religion. Can the West
present them the Faith in a clear way? For that it will have to rediscover
its Christian roots and identity. To the countries of the third world, the
West is held **out as a paradise because it is ruled by commercial
liberalism. This encourages the flow of migrants, so tragic for the
identity of peoples. A West that denies its faith, its history, its roots,
and its identity is destined for contempt, for death, and disappearance.*

But I would like to point out that *everything is prepared for a renewal. I
see families, monasteries, and parishes that are like oases in the middle
of a desert. It is from these oases of faith, liturgy, beauty, and silence
that the West will be reborn.  *

*9) You end this beautiful book with a section entitled “Rediscovering
Hope: The Practice of the Christian Virtues.” What do you mean by this? In
what way can practicing these virtues be a remedy for the multifarious
crisis we have spoken about in this interview?*

We should not imagine a special program that could provide a remedy for the
current multi-faceted crisis*. We have simply to live our Faith, completely
and radically*. *The Christian virtues are the Faith blossoming in all the
human faculties. They mark the way for a happy life in harmony with God. We
must create places where they can flourish. I call upon Christians to open
oases of freedom in the midst* *the desert created by rampant profiteering.*
We must create places where the air is breathable, or simply where the
Christian life is possible. *Our communities must put God in the center.*
Amidst the avalanche of lies, we must be able to find *places where truth
is not only explained but experienced. In a word, we must live the Gospel:*
not merely thinking about it as a utopia, but living it in a concrete way. *The
Faith is like a fire, but it has to be burning in order to be transmitted
to others. Watch over this sacred fire! Let it be your warmth **in the
heart of this winter of the Wes*t.* “If God is for us, who is against us?”
(Rom 8:31*).* In the disaster, confusion, and darkness of our world*, *we
find* *“the light that shines in the darkness” *(cf. Jn 1:5): *He who said
“I am the Way, the Truth, and the Life*” (Jn 14:6).

*Translated from the French by Zachary Thomas (Original
<https://lanef.net/2019/03/29/un-monde-a-reconstruire/>)*

*Note: the French text published by La Nef edited the text of the interview
given by the Cardinal. This is a translation of the integral text supplied
by the Cardinal.*
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