Against the Robots

Emmanuel Di Rossetti’s travel diary


Benedict XVI in Paradise!

"Is it morning or evening?"
My breath caught, then came back. As if it were malfunctioning. It was failing me. My pneuma was leaving me. I breathed that I was ready. My God, how I love it! But then, my breath returned, as if nothing had happened, as if it had gone out to run an errand. The memores came out. I knew G. was coming. I hoped my last strength would last until his return. I was waiting for him to enter into agony. I felt no tension. I think everything happened quickly after that. Time rushed by. I heard different sounds that didn't all seem to belong to the same universe. It gave me a vague torpor, like the kind you feel when you're in a coma. Sounds coming from several dimensions.
G. arrived with two sisters, my little memores who had taken such good care of me all these years. I could hear perfectly what was being said. The soul has ears, doesn't it? I was gauging which witnesses would be present at my judgment. I questioned my angel, but he didn't answer. Had he already been called to pave my way? I could hear G. speaking to me in his melodious voice, trying to reassure me, but I couldn't reply. That's certainly what made him decide to bless me and offer me the last rites. My voice wouldn't come out again. I understood that this time, it would never come out again. My voice on Earth was silenced at that moment. It began like this. It had already betrayed me, but this time, I understood it was final. I no longer tried to change its mind. I felt that parts of me were becoming independent of me. I wanted to say again: My God, how I love you! I said it without a voice. With his eyes, G. understood me. The soul has ears. G. knelt down the moment I felt myself slip. I remembered myself as a child, slipping on a puddle of icy water and landing on my bottom, spinning around. My eyes closed on this delightful memory of Mom and Dad laughing heartily at my fall; my dear brother was laughing beside them too, and then he helped me up. My dear parents, who had given me life in difficult times and who, at the cost of great sacrifices, had prepared a wonderful home for me with their love.
Everything happened very quickly. I left my body. I understood that the soul was the true self . I could still feel my limbs. It was strange. I felt someone coming. Everything was happening very fast. A person was approaching. He was familiar to me. How did I know? It was like a new sense preceding all my lost senses. I knew who was coming even though I couldn't see anyone, in fact my vision was blurring, it was becoming confused, but I knew, I felt that someone was standing in front of me.


“The feeling is strange, I know. At least at first. You get used to it. Matter without matter. A bit like a man complaining of pain in his hands and feet after they’ve been amputated. My image is a bit abrupt… But it’s apt, isn’t it?”
I didn’t dare ask him who he was, though I was itching to. I kept trying to remember who it was. Asking his name seemed impolite, if I’d known him before… He anticipated the question that was burning on my lips as if he knew what I was thinking.
“That’s the other aspect that’s unsettling at first. You’ll meet many people you know or have heard of, and little by little, as you become accustomed to the place, you’ll recognize them immediately. You have to get used to it. These innate gifts have always been within you, but dormant. Your soul is still steeped in the habits of the earth.” Here, names matter little. We know each other because we recognize each other. Souls don't call each other by name on Earth, because they don't have to cooperate within a social group with a body and a mind, where each part pulls in different directions; souls contain the name. For now, call me R., if you like, while you acclimatize.
— I'm getting cold, is that normal?
— Yes, it's the normal process.
— Is it the same for everyone?
— Up to this point, yes. After that, it differs.
— This feeling of knowing you well.
— Yes, you know me well. You read my books on Earth, you know my teachings, and I take some credit for the fact that you appreciated them and that they were useful to you. But we mustn't talk about that anymore now. It delays the process. The time on Earth has passed.
— How am I talking to you when I don't feel any body?
“Indeed, we communicate directly, soul to soul. And although on Earth, as a religious person, you considered the soul, you couldn't have imagined what it might contain.”
“The cold is receding a little.
” “It will end very soon now. I am here for what comes after.
” “That's it, I don't feel it anymore. I felt various things during its passage. Memories came back to me. I saw mistakes I made. Often because I wanted to trust against all odds. Should I have condemned more when I've already been so reproached for it? During this cooling, I saw the secrets of things that have pained me so much. How can men stoop so low?
” “Don't worry about any of that now.
” “But why? It pains me.
” “Because your judgment couldn't be based on sound discernment, and above all, you can no longer change what has happened on Earth.” The feeling of knowing, of understanding what happened, this discovery that dawns on you, can be unsettling, because, in a way, it connects you to Earth when it should forever separate you from it.
— Am I supposed to do something?
— Yes. Surrender!
— Well, that's one thing that doesn't change compared to my condition on Earth… I understand everything. I see the ins and outs. I see scenes from my life, moments, I see what drove me, faith, I see faith everywhere, whether it's lacking or abundant. I was deceived, I see the deceivers, I understand the deceptions. What good is it to understand everything when I can no longer change anything?
— It's a stage. You have to get used to it.
— Oh! I just felt a pain! Someone is shouting, calling for help, there are several of them now, they're all talking to me. I see others suffering… Oh my God! What kind of priest is this who is damned? I don't see the occasion, I can't discern it. I have the impression that it concerns me, that people are gathered for me. He refuses to give communion to a parishioner who asks for it on his knees and on his tongue! Oh my God! I see his soul darkening. I see the pain, but I don't feel it within myself. I suffer from the lack of charity, is that right? And all these cries, from people I know, they beg me, they implore me. What can I do for them?
— Nothing.
— Why must I feel it then?
— It's a phase. It won't last.
— I feel the hardening of souls.
— They are the damned. They know your sanctification and are trying one last time not to be damned.
— But there are religious I have known. Priests!
— Yes, there are, and their number is increasing.
“Is there nothing we can do for these souls?
” “No, there’s nothing more we can do. They have chosen their damnation.
” “That poor priest who refuses communion…
” “It’s not for us to say. It’s for him to do.
” “Can we warn him?
” “Yes, we have. We have prayed for him.
” “Must I also feel the souls of others? Of the damned?
” “Yes, but you will get used to it. It is charity working fully. Your present state will last forever now that you have undergone the particular judgment and penance.
” “Penance? But why can’t some be saved? There are many poor people among them. I know. I remember.
” “Do you really remember? ‘The soul regrets its sin, not as guilt, but only as the cause of its suffering.’ All these people remain captive to their sin.”
“Attrition and contrition…”
After saying this, I felt my interlocutor nod in agreement. It always proved difficult for me to understand how I felt things without having my senses available for any longer. So the soul contained everything we know on Earth?
— What penance were you referring to?
— To feel all those souls you haven't saved.
— Could I?
— One can always do more on Earth, even if, certainly, you were a good craftsman.
— I'm missing a head, and yet I have the feeling that something has been placed on it.
— It's the crown of righteousness.
— But I know who placed it on me.
— Yes, you know him. We all know him, all Christians. He fought the good fight. Don't waste time looking for who it is; little by little, you will know souls by recognizing them. And you will no longer have to make comparisons with the earth. The latter will only interest you in order to intercede for other souls to be saved.
“I’ve always known all these things, and yet they seem so new to me.
” “Because you’re experiencing them now! In a few moments, you will examine your depths. They are immeasurable. Only He can fill them.
” “You mean…
” “He is coming now. Soon, you will hear nothing but the song of angels and the prayer of the living, with which you can act. Here, faith and hope no longer exist. On Earth, faith nourishes hope and charity. On Earth, faith can almost stand on its own, for it allows one to move mountains, but here, it is useless. The same is true for hope. They vanish. Only charity remains, this infinite love that you feel, but which is still disordered by your excessive closeness to the earth. Here, charity is alpha and omega.”
“I understand. I understand now. It’s not the brain that’s used at 5% on Earth, it’s the soul.”
“And even then, when it’s used at all!” He infuses our beings with the Holy Spirit, which gives the soul its capacity to believe fully.
— It is a growing and eternal union.
— He comes now.
— It's beautiful.
— I'm leaving you now.
— It's as if there were only one now.
— And it is now! An eternal morning. A fountain of youth. You'll see…


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3 responses to “Benedict XVI in Paradise!”

  1. Thank you very much, if you find the following points receptive.

    Firstly, it is possible to refer your blog readers to the texts of Benedict XVI found in what he perhaps left us as Pope: his audiences and homilies:

    https://www.vatican.va/content/benedict-xvi/fr.html

    Then, it is also possible to say, with a minimum of intellectual independence and objectivity, that it finally happened to Benedict XVI in 2012-2013, in addition to financial and legal pressures from outside the Church and health problems, which happens to anyone who ends up "exploding in mid-air", because of a fundamental contradiction that he carries within him, in this case between a conciliar or reformist position ad extra and a conservative or traditional sensitivity ad intra.

    At a certain point, it is no longer possible to reconcile the irreconcilable, except by resorting to a double softening, that of the conciliar positioning ad extra and that of the conservative sensitivity ad intra, as on the occasion of the day of Assisi, in 2011, which testifies to a "paradoxical injunction" which is increasingly difficult to bear.

    Furthermore, from a more authoritative perspective, it is necessary and beneficial to refer your readers to the Ratzingerian "magic square" constituted by these four documents:

    https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20000806_dominus-iesus_fr.html

    https://www.vatican.va/archive/compendium_ccc/documents/archive_2005_compendium-ccc_fr.html

    http://www.vatican.va/content/benedict-xvi/fr/apost_exhortations/documents/hf_ben-xvi_exh_20100930_verbum-domini.html

    https://liturgie.catholique.fr/bibliotheque/ressources-et-initiatives/5255-nouveau-directoire-sur-l-homelie/

    It is not possible to say more in a few lines, but everyone can profitably refer to each of the texts that make up this "magic square".

    Finally, and since it is often fashionable to distinguish between Benedict XVI and Francis in the field of liturgy, let us recall here that the difference between the two is even more striking in the field of style and in that of the themes of reflection situated at the point of junction between philosophy and theology.

    Thus, for example, we owe to Benedict XVI the Regensburg address, the depth of which escaped many, because of the polarization and the "polemicization" on a quote devoted to the role or status of violence in Islam, while the last two-thirds of this address speak of something quite different, i.e. of "de-Hellenization".

    However, given what Benedict XVI said on this issue, we can be fairly certain that Francis would be neither able nor even willing to speak in the same way on the same subject.

    http://www.vatican.va/content/benedict-xvi/fr/speeches/2006/september/documents/hf_ben-xvi_spe_20060912_university-regensburg.html

    Certainly, given his broad perspective, Benedict XVI often spoke "to the happy few", but given his qualities as a clarifier, he made sure that it was up to us to be part of those happy few, those happy few in Jesus Christ.

  2. (Thank you again, if the previous message concerning Benedict XVI finds favor in the eyes of the person in charge of this blog.)

    There is a theological reason, more chronologically pre-conciliar than intellectually proto-conciliar, why we have arrived at such a pope, Benedict XVI, such a pontificate, such a renunciation, and then such repercussions.

    Indeed, given his character, his discernment, his teachers and his readings, the young Joseph Ratzinger was led to turn towards an Augustinian, but not Augustinian, mode of reasoning, that is to say, towards a mode of reasoning particularly conducive to clarity and gentleness and to a balanced articulation between fidelity and openness, or between doctrinal fidelity and spiritual fruitfulness, or between Scripture and Tradition, or between Renewal and Tradition, but, so to speak, above all "on a personal basis".

    In this sense, there is only ever one Ratzingerian: Benedict XVI himself, which explains why Benedict XVI did not prepare his succession and why no group of cardinals and bishops put forward an organized Ratzingerian sensitivity to limit as best and as much as possible the consequences of the resumption of de-Catholicization by Pope Francis, since March 2013.

    Moreover, born in 1927, Joseph Ratzinger / Benedict XVI long remained with Newman and Guardini, while many other contemporary Catholic clerics, much more influential than the young Joseph Ratzinger, starting with Hans Kung, born a year after him, began to turn to modernist authors, or to become philo-modernist, if not philo-postmodern, authors, before the announcement of the Council by John XXIII, in January 1959.

    However, from the late 1960s onwards, and even more so from the mid-1980s, it became quite clear that Joseph Ratzinger was perfectly capable of understanding and making others understand the harmfulness of liberation theology, but also that the same cardinal was completely incapable of combating the propagators of this theology with energy, firmness, intransigence and perseverance, to the point of ridding the Church and the faithful of it…

    … Whereas a component of liberation theology, the theology of the people, dear to Pope Francis, only had to wait, under John Paul II and then under Benedict XVI, before being able to begin to exercise its revenge, the word is not too strong, against the conservative conciliar current.

    1. Avatar by Emmanuel L. Di Rossetti
      Emmanuel L. Di Rossetti

      That's right, but this indifference towards this worldly spirit promulgated by the progressives is also entirely to his credit… Finally, Ratzinger was convinced that the texts would remain, that the worldly spirit would be exhausted, and that the texts, his texts, would always allow one to take root and continue here below the work of Christ through his Church.

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