«(...) The question must be asked: what peace are we talking about? Islamic peace. How does Islamic peace come about? Islamic peace comes after jihad and the victory of Islam. Peace is one of those words that everyone considers to be universally good, but peace is what losers (kafirs) get, while winners (Muslims) get victory. Islamic peace is all about the victory over the kafirs. Islamic peace changes a free man into a slave of Allah. We should examine the meaning of all words Muslims use, since Islam does not share a common ground of civilization with us. Islam twists all of the kafir words. To find out what "peacemaker" means we have to go to Mohammed. Mohammed was an Islamic peacemaker. In the last 9 years of his life, he was involved in an event of violence on the average of every 6 weeks. Every single neighbor of Mohammed experienced his peacemaking. Take the Jews of Khaybar, for instance. They were going about their lives when the army of Mohammed showed up. It took the murder, rape, theft, torture and becoming semi-slaves before the Jews experienced the peace of Mohammed. Once they submitted to Islam as dhimmis and agreed to live under Sharia law and give him half of what they earned, the jizyah (the dhimmi tax), they were left to live in peace. This is the peace of Islam. As long as Mohammed merely preached the religion of Islam in Mecca, he was a failure. Very few people were interested in the religion of Islam. It was only in Medina where he became a warlord that Islam succeeded, and he became a peacemaker. The natural state of Islam in relation to kafirs is jihad, not peace. If we want to discover peace in Sharia law, we must look under the general heading of jihad to find the subject of "truce". We learn that Muslims are not to call for a truce as long as they are winning. When Islam offers peace, it means that they are losing and need to gain time to prepare for the next jihad. I am a warmonger because I use the doctrine of Islam to refute the deceptions of Muslims like Edip Yuksel. Last night in Nashville, TN, a Muslim stood in front of a college crowd and said that jihad was inner struggle. Working hard to get an A is jihad. Jihad is not holy war. He is right. When you examine the hadiths about jihad in Bukhari, about 2% of them can be construed as jihad is an inner struggle. However, the other 98% of the jihad hadiths are about killing kafirs until the rest submit to Islam. Warmongering consists of asking questions to confront Islamic propaganda in this ideological war. Being a warmonger means showing up to support the Coptic Christians at a street demonstration about the jihad killing of Copts in Egypt. Warmongering means going to an interfaith bridge building and confronting the ministers and rabbis with their ignorance about Islam. Warmongering means speaking truth to the lies of Official Islam. It works like this. Unless we have enough enemies of the Islamic peacemakers, one day our civilization will experience the peace of Islam, and we will be like the historical majority Greek Christian culture of Asia Minor. Today Greek Christians are 0.3% of Turkey. They've experienced the peace of Islam-annihilation.»Hiperligação para diversos livros da equipa do Political Islam.
Toledo, which had first submitted to the Arabs in 711 or 712, revolted in 713. The town was punished by pillage and all the notables had their throats cut. In 730, the Cerdagne (in Septimania, near Barcelona) was ravaged and a bishop burned alive. In the regions under stable Islamic control, Jews and Christians were tolerated as dhimmis ― like elsewhere in other Islamic lands ― and could not build new churches or synagogues nor restore the old ones. Segregated in special quarters, they had to wear discriminatory clothing. Subjected to heavy taxes, the Christian peasantry formed a servile class attached to the Arab domains; many abandoned their land and fled to the towns. Harsh reprisals with mutilations and crucifixions would sanction the Mozarab (Christian dhimmis) calls for help from the Christian kings. Moreover, if one dhimmi harmed a Muslim, the whole community would lose its status of protection, leaving it open to pillage, enslavement and arbitrary killing.
By the end of the eighth century, the rulers of North Africa and of Andalusia had introduced Malikism, one of the most rigorous schools of Islamic jurisprudence, and subsequently repressed the other Muslim schools of law. Three quarters of a century ago, at a time when political correctness was not dominating historical publication and discourse, Evariste Lévi-Provençal, the pre-eminent scholar of Andalusia, wrote: "The Muslim Andalusian state thus appears from its earliest origins as the defender and champion of a jealous orthodoxy, more and more ossified in a blind respect for a rigid doctrine, suspecting and condemning in advance the least effort of rational speculation." The humiliating status imposed on the dhimmis and the confiscation of their land provoked many revolts, punished by massacres, as in Toledo (761, 784-86, 797). After another Toledan revolt in 806, seven hundred inhabitants were executed. Insurrections erupted in Saragossa from 781 to 881, Cordova (805), Merida (805-813, 828 and the following year, and later in 868), and yet again in Toledo (811-819); the insurgents were crucified, as prescribed in Qur’an 5:33.
The revolt in Cordova of 818 was crushed by three days of massacres and pillage, with 300 notables crucified and 20 000 families expelled. Feuding was endemic in the Andalusian cities between the different sectors of the population: Arab and Berber colonizers, Iberian Muslim converts (Muwalladun) and Christian dhimmis (Mozarabs). There were rarely periods of peace in the Amirate of Cordova (756-912), nor later.
Al-Andalus represented the land of jihad par excellence. Every year, sometimes twice a year, raiding expeditions were sent to ravage the Christian Spanish kingdoms to the north, the Basque regions, or France and the Rhone valley, bringing back booty and slaves. Andalusian corsairs attacked and invaded along the Sicilian and Italian coasts, even as far as the Aegean Islands, looting and burning as they went. Thousands of people were deported to slavery in Andalusia, where the caliph kept a militia of tens of thousand of Christian slaves brought from all parts of Christian Europe (the Saqaliba), and a harem filled with captured Christian women. Society was sharply divided along ethnic and religious lines, with the Arab tribes at the top of the hierarchy, followed by the Berbers who were never recognized as equals, despite their Islamization; lower in the scale came the mullawadun converts and, at the very bottom, the dhimmi Christians and Jews.
In Granada, the Jewish viziers Samuel Ibn Naghrela and his son Joseph, who protected the Jewish community, were both assassinated between 1056 to 1066, followed by the annihilation of the Jewish population by the local Muslims. It is estimated that up to five thousand Jews perished in the pogrom by Muslims that accompanied the 1066 assassination. This figure equals or exceeds the number of Jews reportedly killed by the Crusaders during their pillage of the Rhineland, some thirty years later, at the outset of the First Crusade.A valid summary assessment of interfaith relationships in Muslim Spain, and the contemporary currents responsible for obfuscating that history, can be found in Richard Fletcher's engaging Moorish Spain. Mr. Fletcher offers these sobering, unassailable observations:
"The witness of those who lived through the horrors of the Berber conquest, of the Andalusian fitnah in the early eleventh century, of the Almoravid invasion- to mention only a few disruptive episodes- must give it [i.e., the roseate view of Muslim Spain] the lie. The simple and verifiable historical truth is that Moorish Spain was more often a land of turmoil than it was of tranquility...Tolerance? Ask the Jews of Granada who were massacred in 1066, or the Christians who were deported by the Almoravids to Morocco in 1126 (like the Moriscos five centuries later)…In the second half of the twentieth century a new agent of obfuscation makes its appearance: the guilt of the liberal conscience, which sees the evils of colonialism- assumed rather than demonstrated-foreshadowed in the Christian conquest of al-Andalus and the persecution of the Moriscos (but not, oddly, in the Moorish conquest and colonization). Stir the mix well together and issue it free to credulous academics and media persons throughout the western world. Then pour it generously over the truth…in the cultural conditions that prevail in the west today the past has to be marketed, and to be successfully marketed it has to be attractively packaged. Medieval Spain in a state of nature lacks wide appeal. Self-indulgent fantasies of glamour...do wonders for sharpening up its image. But Moorish Spain was not a tolerant and enlightened society even in its most cultivated epoch."
Mapa retirado do sítio Atlas Histórico do Mediterrâneo.
«Al Qaeda del Magreb Islámico (AQIM en inglés) acaba de publicar un comunicado en foros islamistas radicales anunciando la creación del Instituto de Producciones Mediáticas Al Andalus, órgano de propaganda yihadista que nace con el principal objetivo de "restaurar la tierra islámica usurpada" en España. Este centro -explica la organización terrorista en el comunicado al que hemos tenido acceso- se encargará de elaborar y difundir las acciones terroristas de Al Qaeda, unificando la estrategia de comunicación del grupo, emulando así a su matriz, que desde 2001 cuenta con su propio brazo mediático, As Sahab. La importancia que AQIM concede a la recuperación de los territorios de Al Andalus queda patente con la mención explícita en el nombre de su nuevo organismo mediático. ¿Por qué Al Andalus?: “Paraíso musulmán perdido, reino de ocho siglos, cuando los musulmanes establecieron la religión y portaron la bandera de la yihad, permitiendo la llegada de Dios a la tierra". En esos términos se expresa la organización terrorista. Y prosigue: "La yihad es una obligación para la nación islámica desde hace seis siglos, desde que se produjo la caída de la primera ciudad de Al Andalus, desde entonces, cuando Granada cayó. No lo es desde la ocupación de Palestina por los judíos, o la ocupación de Irak, Afganistán y Somalia por los cruzados, sino desde la caída de Al Andalus." En el documento, AQIM aprovecha para recordar a los musulmanes en general -y en particular al pueblo de Marruecos, cuya historia está estrechamente vinculada a Al Andalus- la hipótesis de la yihad y cómo cada musulmán debe luchar por Alá hasta restaurar cada pedazo de la tierra islámica usurpada. La creación del Instituto tendrá consecuencias inmediatas en la amenaza terrorista que se cierne sobre España. El profesor Manuel R. Torres (experto en terrorismo islamista en la Universidad Pablo de Olavide y autor de ?El eco del terror’) asegura que el anuncio supone "un impulso de la estrategia comunicativa de AQIM, que hasta ahora estaba menos desarrollada que su capacidad logística u operativa". El nuevo Instituto, que con la inclusión de Al Andalus en su nombre da una idea del simbolismo que tiene España para el yihadismo, multiplicará la aparición de comunicados sobre intereses españoles. Es perfectamente posible, por ejemplo, que comiencen a aparecer vídeos monográficos de Al Qaeda instigando atentados contra España. El comunicado presenta también el logotipo del nuevo brazo de AQIM, que desde ahora servirá de certificado a todos las comunicaciones del grupo terrorista. Ante noticias de este calibre, pura información, permítanme que, hoy, no quiera opinar. Juzguen ustedes mismos.»Via Tea and Politics.
Imagem recolhida do sítio Atlas Histórico do Mediterrâneo«When we come and say that members of the Christian community in Gaza, the institutions, associations and churches have been attacked by unrecognized extremist Islamic groups ultimately, in one way or another, in effect they are all one group with different names. They all have the same approach, based entirely on the Koran.»
«Ó fiéis, combatei os vossos vizinhos incrédulos para que sintam severidade em vós; e sabei que Deus está com os tementes.»Alcorão 9:29
«Combatei aqueles que não crêem em Deus e no Dia do Juízo Final, nem [se] abstêm do que Deus e Seu Mensageiro proibiram, e nem professam a verdadeira religião daqueles que receberam o Livro, até que, submissos, paguem o Jizya.»Via Tundra Tabloids.
«Allah did not create man so that he could have fun. The aim of creation was for mankind to be put to the test through hardship and prayer. An Islamic regime must be serious in every field. There are no jokes in Islam. There is no humor in Islam. There is no fun in Islam. There can be no fun and joy in whatever is serious.»
Imã: «Quando um homem se converte ao islão, perde a liberdade de escolher a religião.» Mulher cristã (apóstata do islão): «Chamam-me puta porque não uso o véu e dizem-me que Zanzibar é só para os muçulmanos»Via Kitman TV, cujo boletim diário recomendo.
"Those who cannot remember the past are condemned to repeat it."
«One of the most persistent myths so eagerly promoted by Eurabians is that of the "shared Greco-Roman heritage" between Europeans and Arabs, which is now going to lay the foundations for a new Euro-Mediterranean entity, Eurabia. It is true that countries such as Egypt, Syria, Jordan and Algeria were just as much a part of the Roman Empire as were England or France. However, the Arab conquerors later rejected many elements of this Greco-Roman era once they invaded these nations. As British philosopher Roger Scruton has explained, one of the most important legacies of the Roman Empire was the idea of secular laws, which were unconcerned with a person's religious affiliations as long as he accepted the political authority of the Roman state. This left a major impact on Christian Europe, but was neglected in the Arab Middle East because it clashed fundamentally with the basic principles of sharia, the law of Allah. Scruton calls this "the greatest of all Roman achievements, which was the universal system of law as a means for the resolution of conflicts." The Roman law was secular and "could change in response to changing circumstances. That conception of law is perhaps the most important force in the emergence of European forms of sovereignty."»Um dos bordões invariavelmente tangidos pelos arabófilos, arquitectos da Eurábia, é a importância das traduções árabes dos clássicos gregos para o desenvolvimento da cultura europeia. Fjordman expõe, em diversos artigos, esta ideia. Eis o que diz neste:
«[I]t is true that Arabs translated some Greek classics, but they were highly particular about which ones to include or exclude. Historian Bernard Lewis writes in his book What Went Wrong?, page 139:Seguidamente, Fjordman pondera a importância do papel e da impressão tipográfica, tecnologia recentemente atribuída, erroneamente, aos árabes pelo neófito presidente Obama. Outro bordão multiculturalista é o que pretende representar o Ocidente como uma civilização intrinsecamente destrutiva ― que só não aniquilou nas culturas dos países que colonizou aquilo de que não foi capaz ―, ao mesmo tempo que alude a um islão tolerante, que soube repeitar as tradições dos países conquistados e aproveitar o que de melhor tinham as suas culturas, ou seja: uma visão invertida e delirante da história. Vejamos alguns traços desta realidade:"In the vast bibliography of works translated in the Middle Ages from Greek into Arabic, we find no poets, no dramatists, not even historians. These were not useful and they were of no interest; they did not figure in the translation programs. This was clearly a cultural rejection: you take what is useful from the infidel; but you don't need to look at his absurd ideas or to try and understand his inferior literature, or to study his meaningless history."Iranian intellectual Amir Taheri agrees:"To understand a civilisation it is important to understand its vocabulary. If it was not on their tongues it is likely that it was not on their minds either. There was no word in any of the Muslim languages for democracy until the 1890s. Even then the Greek word democracy entered Muslim languages with little change: democrasi in Persian, dimokraytiyah in Arabic, demokratio in Turkish. (...) It is no accident that early Muslims translated numerous ancient Greek texts but never those related to political matters. The great Avicenna himself translated Aristotle's Poetics. But there was no translation of Aristotle's Politics in Persian until 1963."In other words: There was a great deal of Greek knowledge that could never have been "transferred" to Europeans by Arabs, as is frequently claimed by Western Multiculturalists, because many Greek works had never been translated into Arabic in the first place. Arabs especially turned down political texts, since these included descriptions of systems in which men ruled themselves according to their own laws. This was considered blasphemous by Muslims, as laws are made by Allah and rule belongs to his representatives.»
«In the 1760s, a scientific expedition financed by the king of Denmark set out from Copenhagen destined for Egypt, today's Saudi Arabia, Yemen, Persia, Mesopotamia, Syria, Lebanon, Palestine and Turkey. The objective was to study all aspects of these lands, their culture, history and peoples. Only one participant survived, the German Carsten Niebuhr, whose notes have left us with important information from this period. (...) Carsten Niebuhr's writings leave a powerful impression of a region that was primitive underdeveloped and steeped in Islamic fatalism. This was prior to European colonialism in the area and before the United States had even been created. Western influences thus had nothing had to do with it; the backwardness was caused by local cultural factors. (...) In the notes from his travels, Carsten Niebuhr wrote about the state of the desert around the Syrian town of Aleppo: "Under the Muhammedan and especially Turkish administration the most beautiful areas have been turned into wastelands. This despotic government does not protect the inhabitants bordering the desert provinces against the Arabs, Kurds or Turkomen, who live under tents and wander about with their cattle and who like to reap what they have not sown.. ... Unconcerned whether the peasant is robbed of his grain or his cattle, they let the taxes be collected with all possible severity; little by little the peasants leave their ancestral dwellings where they can no longer secure their livelihood; the fields are no longer plowed but abandoned to wandering bands of people and thus the limits of the desert are expanding more and more" (Niebuhr, Vol. 2, p. 457).Depois de observar que o islão continua a pretender destruir tudo o que considera promotor de idolatria, imagens esculpidas em particular, Fjordman expressa o seu temor pelo que pode acontecer a alguns tesouros da arte ocidental, caso a Europa venha a sucumbir à ofensiva islâmica:The famous 14th century Muslim traveler Ibn Battuta visited Cairo, Egypt, and gave this description of the Great Pyramids: "The pyramid is an edifice of solid hewn stone, of immense height and circular plan, broad at the base and narrow at the top, like the figure of a cone." This grossly incorrect description of them as circular strongly indicates that he never actually saw them, possibly because he as a devout Muslim didn't find such infidel monuments worthy of attention. His attitude is indicative of the general view of many Muslims, who were at best uninterested in non-Muslim cultures, past or present, at worst actively hostile. Saladin or Salah al-Din, the twelfth century general loved by Muslims for his victories against the Crusaders, is renowned even in Western history for his supposedly tolerant nature. Very few seem to remember that his son Al-Aziz Uthman, the second sultan of the Ayyubid Dynasty founded by Saladin and presumably influenced by his father's religious convictions, actually tried to demolish the Great Pyramids of Giza only three years after his father's death in 1193. The reason why we can still visit them today is because the task at hand was so big that he eventually gave up the attempt. He did, however, manage to inflict significant damage to Menkaure's Pyramid, the smallest of the Great Pyramids, which contains scars clearly visible to this day. It is tempting to view this as a continuation of his father's Jihad against non-Muslims: "When king Al-Aziz Othman, son of [Saladdin] succeeded his father, he let himself be persuaded by some people from his Court, who were devoid of good sense, to demolish the pyramids. One started with the red pyramid, which is the third of the great pyramids, and the smallest. (...) They brought there a large number of workmen from all around, and supported them at great cost. They stayed there for eight whole months (...) This happened in the year 593 [ i.e. 1196 AD)."
Such vandalism has been a recurring feature of Islamic nations throughout the ages. Guarding the pyramids at the Giza Plateau is the Great Sphinx. However, sphinxes in ancient times usually appeared in pairs, and there are indications in both classical and medieval sources that the Sphinx used to have a twin. According to archaeologist Michael Poe, there was another sphinx facing the famous one on the other side of the Nile, but it was damaged during a Nile flood, and then completely dismantled by Muslims using it as a quarry for their villages.
Far from damaging the Sphinx, the French expedition brought large numbers of scientists to Egypt to catalog the ancient monuments, thus founding modern Egyptology. The trilingual Rosetta Stone, discovered by the French in 1799, was employed by philologist Jean-François Champollion to decipher the Egyptian hieroglyphs in 1822. In this task, Champollion made extensive use of the Coptic language, which in modern times survives only as the liturgical language of the Coptic Orthodox Church. Coptic is a direct descendant of the language spoken in ancient Egypt, and might have been understood by pharaohs such as Tutankhamun or Ramses II, although they would no doubt have considered it a rather strange and difficult dialect.
Arab Muslims had controlled Egypt for more than a thousand years, yet never managed to decipher the hieroglyphs nor for the most part displayed much interest in doing so. Westerners did so in a single generation after they reappeared in force in Egypt. So much for "Arab science." And they did so with the help of the language of the Copts, the Egyptian Christians, the only remnant of ancient Egypt that the Arab invaders hadn't managed to completely eradicate. According to Andrew G. Bostom, editor of The Legacy of Jihad, the contrast between jihad and British imperialism was equally pronounced on the Indian subcontinent. Lord Curzon, who served as Viceroy and Governor-General of India from 1898-1905, stated:
"If there be any one who says to me that there is no duty devolving upon a Christian Government to preserve the monuments of pagan art or the sanctuaries of an alien faith, I cannot pause to argue with such a man. Art and beauty, and the reverence that is owing to all that has evoked human genius or has inspired human faith, are independent of creeds, and, in so far as they touch the sphere of religion, are embraced by the common religion of all mankind. Viewed from this standpoint, the rock temple of the Brahmans stands on precisely the same footing as the Buddhist Vihara, and the Mohammedan Musjid as the Christian Cathedral…To us the relics of Hindu and Mohammedan, of Buddhist, Brahmin, and Jain are, from the antiquarian, the historical, and the artistic point of view, equally interesting and equally sacred. One does not excite a more vivid and the other a weaker emotion. Each represents the glories or the faith of a branch of the human family. Each fills a chapter in Indian history."As Hugh Fitzgerald writes, "One opens 'The World of Islam' by Ernst J. Grube and finds on p. 165 a picture of the 'Kutb Mosque (Quwaat al-Islam) Delhi' shown and described: 'Built by Kutb al-din Aibak in his fortress of Lallkot near Old Delhi in 1193. This mosque is the earliest extant monument of Islamic architecture in India and its combination of local, pre-Muslim traditions and imported architectural forms is typical of the earliest period. The mosque is built on the ruins of a Jain temple.' So the earliest 'extant monument of Islamic architecture in India' was 'built on the ruins of a Jain temple.'"
Sita Ram Goel and other writers have tracked this massive cultural vandalism in the book Hindu Temples - What Happened to Them.
Infidels would be well-advised not to believe that such cultural Jihad is a thing of the past. In the early 21st century, a religiously motivated attack on statues at a museum in Cairo by a veiled woman screaming, "Infidels, infidels!" shocked the outside world. She had been inspired by Grand Mufti Ali Gomaa, who quoted a saying of the prophet Muhammad that sculptors will be among those receiving the harshest punishment on Judgment Day. The influential Sheikh Youssef Al Qaradawi agreed that "Islam prohibits statues and three-dimensional figures of living creatures" and concluded that "the statues of ancient Egyptians are prohibited."
Within a few years, thousands of churches have been destroyed in Indonesia, and many more Serb Orthodox churches and monasteries have been damaged or destroyed by Muslims in Kosovo and Bosnia. Saudi hardliners are even wiping out their own heritage in cities such as Mecca and Medina. The motive behind the destruction is supposedly Wahhabist fears that places of historical interest could give rise to idolatry, although critics might also suspect that they don't want researchers to dig too deep into the early history of Islam, in case this might turn out to deviate from the traditional version of it.
The great Bamiyan Buddhas in Afghanistan were demolished by the Taliban regime in 2001, who decreed that they would destroy images deemed "offensive to Islam" and that the statues had been used as idols before. Mawlawi Mohammed Islam Mohammadi, who was the Taliban's governor of Bamiyan province when the fifth-century Buddha statues were blown up, was elected the Afghan parliament in 2005.
In fact, the statues, 53 meters and 36 meters tall, the tallest standing Buddha statues in the world, turned out to be so hard to destroy that the Taliban needed help from Pakistani and Saudi engineers to finish the job. Finally, after almost a month of non-stop bombardment with dynamite and artillery, they succeeded. Aurangzeb, the Mughal emperor notorious for his Islamic religious zeal and his persecution of non-Muslims in India, had attempted to achieve the same thing centuries earlier, but failed.
«As a European, I read about this and fear for the future of the Louvre in Paris, the National Gallery in London, the Rijksmuseum in Amsterdam and Michelangelo's figurative paintings in the Sistine Chapel in Rome. There is every reason to believe that they will end up the same way as the Bamiyan Buddhas if we continue to allow Muslims to settle in our lands. Some would say that this is not just likely, but inevitable. Although it may not happen today, tomorrow or even the day after tomorrow, sooner or later, groups of pious Muslims will burn these works of art, and doubtlessly consider it their sacred duty.»E interroga-se sobre a possibilidade de vedar aos muçulmanos o acesso a obras de arte e monumentos susceptíveis de ser alvo da seu fanatismo irado e iconoclasta, aliás, argumentação usada pelos muçulmanos em relação aos "infiéis":
«The official reason given by many Muslims for why non-Muslims are not allowed to visit the cities of Mecca and Medina is because they might damage or destroy the Islamic Holy Sites. But since Muslims have a proven track record of more than a thousand years, from Malaysia to Armenia, of destroying non-Muslim places of worship or works of art, perhaps we should then, in return, be entitled to keep Muslims permanently away from our cultural treasures?»Fjordman conclui o artigo aludindo a um traço essencial da cultura grega, adoptado pela cultura ocidental: a liberdade de expressão e, acrescento eu, a disposição e capacidade de introspecção crítica, traços difíceis de vislumbrar na cultura islâmica, repressiva para dentro e sempre pronta a culpar terceiros pela miserável situação dos países onde impera, da qual é amplamente responsável:
«According to military historian Victor Davis Hanson, 2,500 years ago, almost every society in the ancient Mediterranean world had slaves, yet "only in Greece was there a constant tradition of unfettered expression and self-criticism. Aristophanes, Sophocles and Plato questioned the subordinate position of women. Alcidamas lamented the notion of slavery. Such openness was found nowhere else in the ancient Mediterranean world. That freedom of expression explains why we rightly consider the ancient Greeks as the founders of our present Western civilization."Fjordman: um autor a seguir.
«Neste fragmento estão concentradas as ideias principais que caracterizam a música como litúrgica, quer dizer, como elemento activo e essencial ― em sentido profundo ― da acção litúrgica: revestir e tornar mais eficaz a palavra dos textos litúrgicos; excitar a devoção dos fiéis e prepará-los para receber os frutos da graça que emanam dos sagrados mistérios celebrados. Estes elementos parecem-nos elementos chave na concepção do MP [motu proprio Tra le sollecitudini] e são fundamentais para a sua recta interpretação. Tudo o resto deriva deles, justamente interpretados: a bondade das formas musicais, a alternância gregoriano-polifonia, a santidade da música, a música moderna, o órgão, a função ministerial dos cantores, tudo há-de ser lido de acordo com esta atenção à palavra celebrada, à adoração daquilo que se celebra e à abertura às fontes da graça que o homem e a mulher chamados à comunhão com Deus recebem na vida sacramental e litúrgica. Neste sentido, as limitações próprias do seu tempo no texto do MP ― leia-se, a discriminação da mulher, a proibição de certos instrumentos, a adopção de determinadas formas e arquétipos ― adquirem uma importância menor, a ponto de deixar de ser consistentes. A situação actual da música na liturgia, e aqui podemos especificar na liturgia católica, está longe de responder às intuições do Papa Pio X. Talvez uma releitura do seu pensamento, de acordo com a riqueza da SC, [constituição conciliar Sacrosanctum Concilium, sobre a Sagrada Liturgia] nos oferecesse elementos para um novo trabalho de compreensão da função da música na liturgia.»
Hino Pange Lingua
Texto de São Tomás de Aquino.
