the Christian Tradition
by
About the Author
Reverenced Coomaraswamy is a famous catholic traditionalist and - what's quite
significant - a son of a well known pagan traditionalist. His father, professor
Ananda Kentish Coomaraswamy (1877-1947), was born from Tamil ascendant, sir
Mutu Coomaraswamy, and English mother. However prof. Ananda graduated from
Table of Contents
Introduction
INTRODUCTION TO THE FIRST EDITION
CHAPTER I
Part 1: THE
PROBLEM: IS IT THE SAME CHURCH?
CHAPTER II
Part 1: THE MAGISTERIUM OF THE CHURCH AND RELATED
ISSUES
Part 2: THE
INFALLIBILITY OF THE MAGISTERIUM
Part 3: THE MEANING OF
EX CATHEDRA AND THE REASON FOR THE DEFINITION OF PAPAL INFALLIBILITY
Part 4: PRIVATE JUDGMENT
Part 5: THE UNITY OF THE CHURCH
Part 6: THE PRESENT SITUATION
Part 7: SACRAMENTAL
CONSEQUENCES
CHAPTER III
Part 1: THE
NATURE OF REVELATION - SCRIPTURE
Part 2: POST-CONCILIAR
EXEGESIS
CHAPTER IV
Part 1: JUST WHAT IS MEANT BY THE WORD 'TRADITION'? [1]
Part 2: JUST WHAT IS MEANT BY THE WORD 'TRADITION'? [2]
Part 3: FOOTNOTES to
CHAPTER IV
CHAPTER V
Part 1: THE
NATURE OF THE CATHOLIC FAITH
Part 2: FAITH IS A
'GIFT'
Part 3: FOOTNOTES
to CHAPTER V
CHAPTER VI
THE ATTITUDE OF THE MAGISTERIUM TOWARDS INNOVATION
CHAPTER VII
CAN A POPE DEPART FROM UNITY OF FAITH AND WORSHIP?
CHAPTER VIII
CHAPTER IX
Part 1: THE
POST CONCILIAR 'POPES'
Part 2: THE Council
ITSELF
Part 3: FOOTNOTES to
CHAPTER IX Part 1-2
Part 4: 'POPE' PAUL and
'POPE' JOHN PAUL I
Part 5: Carol Wojtyla
or 'pope' John Paul II [1]
Part 6: Carol Wojtyla
or 'pope' John Paul II [2]
Part 7: Carol Wojtyla
or 'pope' John Paul II [3]
CHAPTER X –
Part 1: The nature of an
Ecumenical Council
Part 2: How the Council
was subverted
Part 3: Vatican II - the creation
of a New Church
Part 4: II - THE NEW
CHURCH - HOW THE POST-CONCILIAR CHURCH SEES ITSELF
Part 5: The People of
God
Part 6: Communicatio in
Sacris and dialogue on an equal footing
Part 7: III - A NEW
UNDERSTANDING OF THE NATURE OF MAN
Part 8: The deification
of man
Part 9: IV - WHY A
CHURCH AT ALL? THE TEILHARDIAN SYNTHESIS AND THE POST-CONCILIAR UTOPIA
Part 10: FOOTNOTES to CHAPTER X
CHAPTER XI
Part 1: THE
LITURGICAL REVOLUTION
Part 2: The Catholic Mass is a true Sacrifice
Part 3: The 'history'
of the Traditional Mass
Part 4: The Meaning of
the Mass
Part 5: Vatican II's Liturgy Constitution
Part 6: FOOTNOTES to
CHAPTER XI
CHAPTER XII
Part 7: Novus Ordo Missae
Part 8: Two techniques of deletion
Part 9: Why was it
written
Part 10: Is the Novus
Ordo Missae a sacrifice?
Part 11: The Canon: the new Eucharistic prayers
Part 12: Changing
Christ's words and the form of consecration
Part 13: FOOTNOTES to CHAPTER XII,
parts 7-12
Part 13: All versus
many
Part 14: Can we accept
a doubtful consecration?
Part 15: Novus Ordo
Missae (NOM) - Conclusion
Part 16: FOOTNOTES to
CHAPTER XII, part 13-15
CHAPTER XIII: COMMUNISM, 'OSTPOLITIK' AND LIBERATION THEOLOGY
Part 1: Introduction
Part 2: Progress and Evolution
Part 3: Father
Gutierrez and Liberation Theology
Part 4: FOOTNOTES to chapter XIII
CHAPTER XIV: THE ROAD TO HELL IS PAVED WITH GOOD INTENTIONS.
Part 1: MODERNISM
IN THE CHURCH
Part 2: Rationalism and
the origins of Modernism
Part 3: Further sequence of a Modernist outlook
Part 4: Church and Millennarianism
Part 5: 'Americanism'
and other FOOTNOTES to CHAPTER XIV
CHAPTER XV: CONCLUSION
Part 1: Two Churches compared
Part 2: The open Church
Part 3: How to identify the True
Church?
Part 4: The marks of
the True Church
Part 5: Progress and evolution - the real opiates of the people
Part 6: Misreading the 'signs of the times'
Part 7: Has a Catholic layman the
right to judge these matters?
Part 8: Avoiding the issues
Part 9: Traditional Catholics
Part 10: Have the gates of hell prevailed?
INTRODUCTION TO THE FIRST EDITION
'Many American Catholics over 30 remember living in that
history-heavy church as if living in a spiritual fortress - comforting at
times, inhibiting and even terrifying at others. But it was a safe and ordered
universe with eternal guarantees for those who lived by its rules. THAT
FORTRESS HAS CRUMBLED.'
TIME Magazine, May 1976
Recent events within the Catholic Church have clearly
resulted in great confusion, and if this ancient structure can no longer stand
as a monolith in which each component part speaks 'with one voice', there is
little doubt but that the various factions that claim Catholicity would agree
in stating that something is seriously wrong. In
According to the 'Boystown Project' from the Catholic University of America 'nearly seven million young people from Catholic backgrounds no longer identify themselves with the Church' (National Catholic Register, Mar. 27, 1977). What is perhaps of even greater importance is that those who continue to call themselves 'Catholic', are by no means unanimous as to what this term means. As Archbishop Joseph L. Bernadine, president of the U.S. Bishop's Conference has noted, 'many consider themselves good Catholics, even though their beliefs and practices seem to conflict with the official teaching of the Church' (Time, May 24, 1976). This man speaks with both personal experience and authority, for he has also stated that it was his 'belief that it was legitimate for theologians to speculate about the removal of doctrines that have already been defined, and to request the magisterium to remove such doctrines from the content of the Faith' (The Wanderer, St. Paul, Minn., June 17, 1976).
There are of course those who see in all this only signs of hope and 'progress'. They claim that those who have left are 'deadwood', and that the Church is better off without them. They compare the Church to a grain of wheat that must die and be born again; that the Angst and chaos are essential if the Church is going to have 'relevance' for modern man; that all that is happening is under the guidance of the 'Holy Spirit' which desires to have the Church 'adapt' herself to what is euphemistically called 'the times'. Having previously claimed that the changes were necessary 'to bring the masses back to the Church', they now proclaim that they 'are not interested in the numbers game'.
Others view the situation in a quite different light. They see in
all the changes not so much an 'adaptation' as a
'capitulation'; they do not see the world becoming Christianized, but rather, a
Church becoming secularized; they do not see the 'vines' as being pruned so
much as their being uprooted and destroyed. They see the present situation as
one that
The great majority however remain bewildered and confused. Bred in an atmosphere which led them to accept with trust whatever came to them from their clergy, they tend to find excuses for all they do not understand. Like Paul VI, some admit that 'the smoke of Satan has entered into the Church'; they however refuse to look for the source of the fire.
Now, whatever the causes of the present situation may be, it is certain that prominent among them must be the changes that have occurred within the Church itself. These are clearly identified as those affecting the Liturgy (and especially the Mass), and the teachings (or, as they are called, the 'new directions') that have resulted from the Second Vatican Council and the 'Post-conciliar' Popes. The present book will attempt to discuss in some depth the nature of these changes and their implications.
Before doing so however, certain principles have to be understood that relate to the fundamental nature of the Church, her authority to 'teach', and the manner in which she does so. Those who still believe in the possibility that God in His Mercy gave us a Revelation, will have no difficulty in accepting these concepts. Others who cannot, or will not accept such a premise, must, if they wish to understand what is happening to this Church, at least concede the existence of this premise, for if there is no Revelation, there is no Church. With this in mind we shall initiate our text with a study of the nature of the Church's teaching function. From there we will proceed to consider the sources of the Church's teaching and the manner in which they are conveyed to the faithful. It will be in the light of these basic facts that we then proceed to examine Vatican II, with its 'new directions', and the liturgical changes that followed in rapid sequence.
It is hoped that as a result of this approach, even those who do
not agree with the author's stance will come to see what even Louis Bouyer has
called 'The Decomposition of Catholicism' is all about. As St Gregory
of Tours said, 'Let no one who reads my words doubt but that I am a
Catholic.' Despite the fact that under normal circumstances it would be
redundant, I must qualify this further by stating that my stand is that of a
'traditional Catholic', (is there any other kind?) and not that of a 'liberal',
'modernist', or 'Postconciliar' one. To paraphrase the Abbe
Gueranger, the reader should clearly understand that I am in no way
trying to propagate any personal views of my own. I am only attempting to state
the traditional Church's teaching as it has always been (in saecula
saeculorum), and to show wherein the
If the Church is to Survive
The reader is further assured that in the exposition of the teachings of the traditional Church, wherever direct quotation is not given, the statements have been checked and approved by competent authority.
FOOTNOTES:
1. Louis Evely is one of the most popular authors in the Post-conciliar Church, and according to Father Greeley's survey, one of the most frequently read authors by the modern clergy. A former priest, he is now laicized.
CHAPTER I, Part 1
THE PROBLEM: IS IT THE SAME CHURCH?
But she sent out a mixed message.
In the face of drastic modernization, she also claimed that
'nothing essential was changed' and that 'she was only returning to primitive
practice'. While many accepted these assertions without thought, others found
them self-contradictory. The net result was a confusion of loyalties which the
subsequent twenty-five years has done little to alleviate.
Human reason tells us that Truth -
assuming such a thing exists - cannot change. Catholics hold, by definition,
that Jesus Christ is God, that He established a 'visible' Church which He
promised would continue until the end of time, and that this Church is the
Catholic Church They further hold - or should - that this Church preserves
intact and teaches the truths and practices Christ revealed to it It is a
matter of faith that only within this Church is to be found, the fullness of
Christ's teaching, the Apostolic Succession, and the Sacraments or visible
'means of grace' He established. Throughout history there have been many who
denied that the Catholic Church was the entity that Christ established - denied
it on the grounds that she had added false doctrines invented by men; that she
had distorted the original message (which amounts to the same thing), or that
she failed to retain intact the original deposit. If she is guilty of such, she
by definition departs from 'unity' with the original body - the 'One, Holy,
Catholic and
No one disputes the fact that after
Immediately we have a problem. Who
is to speak for the Church?. People who claim the title of Catholic no longer
constitute an intellectually coherent group of individuals. Catholics today can
be roughly divided into 'traditional' and 'post-Conciliar' Catholics - though
even here the lines are far from strict. And post-Conciliar or 'Novus Ordo'
Catholics conform to a spectrum that ranges from 'conservative' to 'liberal'
while traditional Catholics vary in how the view the recent 'popes' . The
problem is that each of these groups claim to represent the 'true' Church and
quote the documents of the Church in defense of their particular view. In an
attempt to sort out the issues we shall quote only unequivocal sources of
information. However there is this caveat: the pre-Conciliar sources are
invariably unambiguous and to the point. The post-Conciliar documents are
verbose, ambiguous, and can be quoted on both sides of any issue. Given this
situation, selection is unavoidable. We shall attempt to be as just as
possible.
The Catholic faith can be described
as an interconnected series of 'facts', which taken in conjunction with one
another, form a consistent body of teachings and practice. It is as hard to
isolate any one aspect of 'the Faith' from the total content, as it is to
determine where a spider's web originates. Yet one has to start somewhere: and
so it is that we initiate this study with what is called the 'Magisterium' or
the 'teaching authority' of the Church. For those who are unfamiliar with this
concept, let it be stated at once that this 'teaching authority' follows as a
logical consequence of Christ's establishing a 'visible' Church. In doing this,
He established a hierarchical institution and intended that this entity - the
'Mystical Body of Christ' - be an extension of His presence on earth (Eph. V,
23). As such this Church, by her very nature, has the function and obligation
of preserving intact and delivering to us the Message (teachings and inculcated
practices) of Christ. 'Going therefore, teach ye all nations... teaching them
to observe all things whatsoever I have commanded you' (Matt. XXVIII,19-20).
Those entrusted with this function of 'feeding His sheep... in His name' were given
no authority to teach any other truth 'in His name' than that which He Himself
established. Hence He also said: 'He that heareth you heareth me'(Luke X, 10).
It further follows that, as the Apostle Paul put it: 'Even if an angel from
heaven should teach you a gospel besides that which you have received, let him
be anathema... for I give you to understand, brethren, that the gospel which
was preached by me is not according to man; for neither did I receive it of
man, nor did I learn it; but by the Revelation of Jesus Christ'
(Gal. I, 6-12).
CHAPTER II, Part 1
THE MAGISTERIUM OF THE CHURCH AND RELATED ISSUES
Before embarking on a study of the Magisterium we should pause for a moment lest the present confusion within the Catholic Church tempt us to an attitude of despair. The present confusions have their purpose, even though we with our limited outlook cannot always understand.
As
St. Paul explains: 'To them that love God all things work together unto good' (Rom.
8:28) and
* * *
The Church, which is the 'Body of Christ,' is as it were the presence of Christ in the World.(3) Now Christ combined in Himself and bestowed on His Apostles whom He 'sent forth' the three qualities of Teacher (Prophet), Ruler and Priest - symbolized in his Vicar by the triple crown or papal tiara.
With regard to this Christ told us that 'He who believed in Him would know the truth which gives true liberty (John VIII, 31-31) but he who did not would be condemned' (Matt. X.33; Mark XVI.16) He allowed Himself to be called the Master and even stressed that He was the true Master who not only taught the truth, but was the Truth.(Matt. VIII,19; John III, 17 and Matt. XXIII, 8-10). Now he communicated these truths to his Apostles and sent them forth to teach in His name, telling them that 'just as my Father sent me, so also I send you...,' telling them: 'He who hears you hears me, and he who rejects your words, rejects me, and he who rejects me rejects the Father who sent me' (Matt. X, 40 and Luke X, 16). And so we see that the Apostles were given the charge of continuing Christ's mission as infallible Master. Moreover Christ demanded an absolute obedience to this teaching function - for he who does not believe will be condemned. Of course, He also specified that it must be His teaching and not some other person's teaching - not even the teaching of an angel from heaven if it departed from His teaching. He further promised that 'the Spirit of Truth would always be with them,' provided they accepted this Spirit, and again, He left them free to reject this Spirit or accept some other spirit if they so willed - but then of course they would no longer be participating in His charisms and would loose their infallibility. As He said, 'therefore go ye into all nation and teach them to safeguard all that I have taught you. And I will be with you till the end of the world' (Matt. XII, 18-20).
Perhaps the most important error abroad today relates to the teaching authority of the Church; specifically to the idea that the Ordinary Magisterium of the Church is not infallible. Lest there be doubt about this, let us listen to Pope Leo XIII: 'Wherefore, as appears from what has been said, Christ instituted in the Church a living authoritative and permanent Magisterium, which by His own power He strengthened, by the Spirit of truth He taught, and by miracles confirmed. He willed and ordered, under the gravest penalties, that its teachings should be received as if they were His own. As often therefore, as it is declared on the authority of this teaching that this or that is contained in the deposit of divine revelation, it must be believed by everyone as true. If it could in any way be false, an evident contradiction follows: for then God Himself would be the author of error in man. The Fathers of the Vatican Council (I) laid down nothing new, but followed divine revelation and the acknowledged and invariable teaching of the Church as to the very nature of faith, when they decreed as follows: 'All those things are to be believed by divine and Catholic faith which are contained in the written or unwritten word of God, and which are proposed by the Church as divinely revealed, either by a solemn definition or in the exercise of the ordinary and universal Magisterium.' ('Satis Cognitum').
Because the Magisterium provides us with the only solid objective criteria by which we may judge what is true and false, it is important that we examine its nature in greater detail. 'The Catholic Dictionary' defines the Magisterium as: 'The Church's divinely appointed authority to teach the truths of religion. 'Going therefore teach ye all nations... teaching them to observe all things whatsoever I have commanded you' (Matt. XXVIII, 19-20). This teaching, being Christ's, is infallible...' (4).
This Magisterium or 'teaching authority of the Church', exists in two different modes. It is termed 'SOLEMN' or 'EXTRAORDINARY' when it derives from the formal and authentic definitions of a General council, or of the Pope himself: that is to say, dogmatic definitions of the Ecumenical councils, or of the Pope's teaching ex cathedra (see below for an explanation of this term). Such truths are de fide divina et Catholica which means that every Catholic must believe them with divine and Catholic Faith.(5)
Included under the category of solemn are 'symbols or professions of the faith', such as the Apostles' Creed, the Tridentine or Pianine Profession and the Oath against Modernism required by Pius X since 1910 (and no longer required by the post-Conciliar Church)(6). Finally included in this category are 'theological censures' or those statements that qualify and condemn propositions as heretical (7).
It is termed 'ORDINARY AND UNIVERSAL' when it manifests itself as those truths which are expressed through the daily continuous preaching of the Church and refers to the universal practices of the Church connected with faith and morals as manifested in the 'unanimous consent of the Fathers, the decisions of the Roman Congregations concerning faith and morals, in the consensus of the faithful, in the universal custom or practice associated with dogma (which certainly includes the Roman liturgy or traditional Mass), and in the various historical documents in which the faith is declared.' Included in this category are papal Encyclicals(8). It is termed 'Pontifical' if the source is the Pope, and 'universal' if it derives from the Bishops in union with him(9)Such truths, as Vatican I teaches, are also de fide divina et Catholica. (10)
It is termed 'living' because, being true, it exists and exerts its influence, not only in the past, but in the present and future. As Vatican I explains, it is infallible: 'All those things are to be believed with divine and Catholic faith, which are contained in the word of God, written or handed down, [i.e., Scripture or Tradition], and which the Church, either by a solemn judgment, or by her ordinary and universal magisterium, proposes for belief as having been divinely revealed'(Vatican I, Session III).
This statement is important because there are many theologians who proclaim that the teachings of the Ordinary Magisterium are not binding. Some attempt to mitigate the authority of the ordinary magisterium by claiming that it can at times contain error(11). Others claim on their own authority that 'only those doctrines in the ordinary and universal Magisterium that have been taught everywhere and always are covered by the guarantee of infallibility(12). Still others attack this teaching by limiting the contents of the Ordinary Magisterium - removing from it anything not couched in absolutist or solemn terminology. Finally there are those who claim that the magisterium can change - that it can teach differently today than in the past because doctrine and truth evolve. Before dealing with these secondary errors, it is necessary to understand why the Magisterium is infallible.
FOOTNOTES:
(1)
Lines taken from Georges Panneton's Heaven or Hell, Newman Press,
Westminster Maryland, 1965. Consider the Jews in
(2) In discussing the layman Eusebius' attack on the heretic Nestorius, the Patriarch of Constantinople, Dom Gueranger wrote: 'When the shepherd turns into a wolf the first duty of the flock is to defend itself. As a general rule, doctrine comes from the bishops to the faithful, and it is not for the faithful, who are subjects in the order of Faith, to pass judgment on their superiors. But every Christian by virtue of this title to the name Christian, has not only the necessary knowledge of the essentials of the treasure of Revelation, but also the duty of safeguarding them. The principle is the same, whether it is a matter of belief or conduct, that is of dogma or morals.'
(3) 'God showed me the very great delight that He has in all men and women who accept, firmly and humbly and reverently, the preaching and teaching of Holy Church, for he is Holy Church. For He is the foundation, He is the substance, He is the teaching, He is the teacher, He is the end, He is the reward.' Julian of Norwich, Showings, Chapter xvi.
(4) Donald Attwater, Catholic Dictionary, Macmillan: N.Y.,1952
(5) 'Must', that is, if he wishes to call himself Catholic.
(6) The Church could never require its members to take an Oath which violated the infallible truth. These specifics are drawn from Tanquerey's Manual of Dogmatic Theology, Desclee: N.Y., 1959.
(7) According to Tanquerey, 'The Church is infallible when it condemns a certain proposition with some doctrinal censure. A doctrinal censure is 'a qualification or restriction which indicates that a proposition is opposed, in some way, to faith or morals'. It is de fide that the Church is infallible when she specifies that a doctrine is heretical; it is certain that the Church is infallible when she states that a doctrine approaches heresy or that a doctrine errs.
(8) Etienne Gilson, Introduction to The Church Speaks to the Modern World, Doubleday: N.Y. 'These letters are the highest expression of the ordinary teaching of the Church. To the extent that they restate the infallible teachings of the Church, the pronouncements of the Encyclical letters are themselves infallible. Moreover, while explaining and developing such infallible teachings, or while using them as a sure criterion in the condemnation of errors, or even while striving to solve the social, economic and political problems of the day in the light of these infallible teachings, the popes enjoy the special assistance of the Holy Spirit.' (...)
(9) Also from Tanquerey, op. cit. Other classifications can be found, but the essential principles remain the same. Melchior Cano (or Canus), one of the principal theologians of the Council of Trent, taught that there are ten theological 'loci' or places where the 'teaching imparted by Christ and the Apostles could be found.' They are the following: 1) The Scriptures; 2) The divine and Apostolic Traditions; 3) The universal Church; 4) The Councils, and above all the General (Ecumenical) Councils; 5) The Roman Church; 6) The Holy Fathers; 7) The Scholastic theologians; 8) Natural reason; 9) the philosophers and jurors [of Canon law]; and 10) human history. According to him the first seven belong to the realm of theology, while the last three relate to the other sciences. (Quoted in Rohrbacher, Histoire Universelle de L'Eglise Catholique, Letouzey et Ane, Editeurs, Paris, Vol. X, p. 118).
(10)
The infallibility of Council teachings is dependent upon the Pope's
approbation. The pseud-Council of
(11) Michael Davies claims that the Declaration on Religious Liberty made by Vatican IIis 'only a document of the ordinary magisterium of the Church, and that the possibility of error occurs or can occur in such documents where it is a matter of some novel teaching The magisterium can eventually correct such an error without compromising itself... It will therefore be the eventual task of the magisterium to evaluate the objections made to the Declaration and then to explain how it is compatible with previous teaching, or to admit that it is not compatible and proceed to correct it' (Archbishop Lefebvre and Religious Liberty, TAN: III., 1980 and The Remnant, June 15, 1982.). Suffice it to say - the matter will be discussed in detail later - that not only this Declaration, but also Michael Davies's opinion are contrary to innumerable Magisterial statements of the traditional Church. For proof that the post-Conciliar Church considers Vatican II to be magisterial, see footnote 58 below.
(12) According to this view, the ordinary and universal Magisterium consists in some manner, of the sum total of bishops in every place and throughout the course of history from the time the Church was founded down to the present day; while at the same time the community of bishops (with the Pope) at any given period during the course of history, is in no way infallible in its ordinary teaching. This is essentially the position of Archbishop Lefebvre
CHAPTER II, part 2
THE INFALLIBILITY OF THE MAGISTERIUM
As noted in Chapter I, the Church,
by God's will, is a hierarchical institution. At its 'head' is the
Pope, the vicar of Christ, the 'rock' on which the Church is founded.
He is endowed with all the unique authority of Jesus Christ 'who is the
shepherd and bishop of our souls' (1 Pet. 2:25), and depending
upon Him, the pope is also - but vicariously - the shepherd and bishop of the
whole flock, both of the other bishops and of the ordinary faithful (John
21:15-17) He is the evident and effectual sign of the presence of Christ in the
world, and it is through him that Christ who is invisible in the bosom of the
Father, visibly presides over all the activities of this enormous Body and
brings it under His control. As Dom Grea has said, 'the pope is with Jesus
Christ - a single hierarchical person - above the episcopate, one and the same
head of the episcopate, one and the same head, one and the same doctor, pontiff
and legislator of the universal Church.' Or more precisely, 'Jesus
Christ Himself is the sole Head, rendered visible, speaking and acting in the
Church through the instrument whom He provided for Himself. Christ proclaims
Himself through His Vicar, He speaks through him, acts and governs through him.'
When Christ speaks, acts, and governs through the pope, the pope is endowed
with infallibility, a quality which derives, not from him as a private person,
but from his being 'a single hierarchical person' with Christ13.
This conception is made clear by Pope St. Leo's third
sermon on the anniversary of his own election where he paraphrases the words of
Christ: 'I make known to thee thy excellence, for thou art Peter: that is,
as I am the invulnerable rock, the cornerstone, who make both one, I the
foundation beside which there can be laid no other; so thou too art a rock, in
my strength made hard, and I share with thee the powers which are proper to me.
And upon this rock I will build my Church and the gates of hell shall not
prevail against it...' (Office of St. Peter's Chair at
The pope is also a private person (an ordinary human
being) and a private theologian (doctor). It is however, only when he functions
as 'a single hierarchical person' with Christ that he is endowed with
infallibility (or partakes of the Church's, i.e., Christ's infallibility.) It
is only then that Christ's Scriptural statement 'he who hears you, hears me'
applies. And it follows logically that his authority is extended through those
bishops who 'are in union with him' in governing the flock. The
bishops have no independent authority apart from him for the simple reason that
he has no independent authority apart from Christ. Thus it is that he is called
the 'Bishop of bishops', and that he 'confirms' them in their
doctrine - not the other way around. Thus it is that no statement of an
Ecumenical Council has any authority until it receives his approbation.
The pope then has an almost limitless authority. He
can however loose this authority in a variety of ways. He can lose it when he
dies (physical death), if he loses his reason (madness), if he separates
himself from the Church (schism), or when he loses his faith (heresy and
therefore spiritual death). At such a point the pope is no longer pope because
it is the very nature of this bishop's function and ministry to be the Vicar of
Christ and nothing else14.
The pope's
authority is almost unlimited - however, it is not absolute. He has full powers
within his charge, but his powers are limited by his charge. In order fully to
understand this doctrinal point, let us once again recall the nature of this
charge.
The
ecclesiastical hierarchy was instituted by God to teach, that is to say, to
transmit the deposit of the faith. At the head of this teaching Church Christ
appointed a Vicar to whom He gave full powers to 'feed the faithful and the
shepherds' (John 21:11-17). Consequently, it is within the bounds
of this function, the transmission of the deposit of the faith, that the Pope
has 'full powers'. He has these precisely to enable him to transmit
the deposit of the faith - in its entirety - 'in the same meaning and the
same sense' (Denzinger 1800). 'For', as Vatican I
clearly taught, 'the Holy Spirit has not been promised to Peter's
successors in order that they might reveal, under His inspiration, new
doctrine, but in order that, with His help, they may carefully guard and
faithfully expound the revelation as it was handed down by the Apostles, that
is to say, the deposit of the faith' (Pastor Aeternus, Ds. 1836).
Hence it
follows that the Pope can and must make all his determinations entirely within
the bounds of orthodoxy, and this is true whether they concern the reformation
of the Liturgy, of Canon Law, or to use the phraseology of earlier Councils,
the reformation of the clergy 'in its head or in its members.' The
Pope may indeed abrogate all the decisions of his predecessors, even those
deserving of special mention, but always and only within the limits of
orthodoxy. As The Catholic Encyclopedia (1908) states: 'the scope
of this infallibility is to preserve the deposit of faith revealed to man by
Christ and His Apostles.' It goes without saying that under such
circumstances, any changes introduced would affect only matters that are
mutable and never the faith itself. A Pope who presumed to abrogate the
smallest iota of dogma, or even attempted to change the meaning of the Church's
constant teaching, would step outside the bounds of orthodoxy and outside the
limits of his function of preserving the deposit of the faith. He would in
doing so, teach a new doctrine and a 'new gospel', and as such would
be subject to the anathema pronounced by St. Paul in his Epistle to the
Galatians (1:8-9).
It is then
clear that the infallibility of the Magisterium or 'teaching authority of
the Church' derives from the Pope functioning as one hierarchical person
with Christ. Thus the source of this infallibility is Christ, and indeed, it
could be not be otherwise. For the Church to claim infallibility on any other
grounds would be absurd. And just as there is only one source, so also there is
only one Magisterium. When the Pope uses his infallibility - be it by solemn
proclamation or within the bounds of the ordinary magisterium, he partakes, not
of some personal, but of Christ's infallibility. As the official text puts it,
'when he speaks ex
cathedra... he has the same infallibility as that with which
the divine Redeemer invested His Church when it is defining a doctrine
concerning faith or morals; and that therefore, such definitions of the Roman
Pontiff are of themselves, and not from the consent of the Church, irreformable'. (Ds. 183915)
FOOTNOTES
13 Dom Grea, The
Church and its Divine Constitution, quoted from Forts
dans La Foi, edited by Father Noel Barbara. The term
'episcopate' refers to the body of bishops. Strictly speaking one cannot speak
of a 'bad pope'. Being the instrument of Christ, a pope as such is necessarily
'good'. Such adjectives as applied to popes relate to the state of their soul
and not to their function. A sinner, just like anyone else, the pope, even when
he functions as Christ's minister, can be, as a human being, in a state of grace
or one of mortal sin. It is a teaching of elementary theology that the state of
a minister's soul has no influence or effect on his ministry, because this
effect comes totally and exclusively from Christ who is its source. Thus it is
that whenever a pope is functioning in his office of pope, it is Christ who
speaks, who acts, and who governs through him. There is never any justification
for a member of the believing Church to disobey a valid pope when it is Christ
who speaks, acts and governs through him. And just as one cannot speak of a
'bad pope', so also one cannot speak of a 'heretical Pope', of one who is only
'materially' pope, or of one who is only 'juridically' a pope. Assuming a valid
election, assuming that the individual is a member of the 'believing Church',
either a man is, or he is not, a pope. He can never be 'half a pope'.
14 Strictly speaking one cannot speak of a 'bad pope'.
Being the instrument of Christ, a pope as such is necessarily 'good'. Such
adjectives as applied to popes relate to the state of their soul and not to
their function. A sinner, just like anyone else, the pope, even when he
functions as Christ's minister, can be, as a human being, in a state of grace
or one of mortal sin. It is a teaching of elementary theology that the state of
a minister's soul has no influence or effect on his ministry, because this
effect comes totally and exclusively from Christ who is its source. Thus it is
that whenever a pope is functioning in his office of pope, it is Christ who
speaks, who acts, and who governs through him. There is never any justification
for a member of the believing Church to disobey a valid pope when it is Christ
who speaks, acts and governs through him. And just as one cannot speak of a
'bad pope', so also one cannot speak of a 'heretical Pope', of one who is only
'materially' pope, or of one who is only 'juridically' a pope. Assuming a valid
election, assuming that the individual is a member of the 'believing Church',
either a man is, or he is not, a pope. He can never be 'half a pope'.
15 Ds stands for Denzinger, op.
cit.
CHAPTER II, Part 3
THE MEANING OF EX CATHEDRA AND THE REASON FOR THE
DEFINITION OF PAPAL INFALLIBILITY
When does a Pope use his
infallibility, or to use the technical phrase, speak ex cathedra? In Holy
Scripture 'cathedra' is synonymous with the authority of a 'master' or
'teacher' (Ps. 1:1; Matt. 23:2; Luke 20:46). Once again the teaching of the Church is manifest and clear.
He teaches ex cathedra 'when serving in the capacity of pastor and Doctor
(shepherd and teacher) of all the faithful, in virtue of his supreme Apostolic
authority, he defines a doctrine with regard to faith and morals that must be
held by the whole Church.'
Four conditions are required:
1) The Pope must be functioning as
Pastor and supreme Doctor. It is not his teaching as a private or particular
Doctor that is in question.
2) He must be dealing with matters
of faith or morals, and it is only the proposed doctrine - not
the adjoining considerations - the 'obiter dicta' that is guaranteed by
infallibility.
3) He must intend to define; his
teaching must be given with authority and with the intent that it be believed
by the entire Church.
4) He must manifest his intention
to bind all Catholics.
The Pope is not required to use any
specific formulas to accomplish this. All that is required is that he clearly
manifest his intention to compel the entire Church to accept his teaching as
belonging to the deposit of the faith.
Papal infallibility
It is obvious that by the very
nature of his function as the Vicar of Christ, this authority has always been
with Peter and his valid successors. Why was it then necessary that this doctrine
be defined in an extraordinary manner at the time of
In the decades prior to Vatican I,
the popes repeatedly condemned liberal Catholicism and parallel efforts aimed
at bringing the Church's thinking into line with the modern world - Pope Pius IX summarized
these censures in his Syllabus
of Errors. Those who came under such strictures attempted to
defend themselves by claiming that their attitudes had never been formerly
condemned by the teaching magisterium and that such documents only represented
the private opinion of the Pontiffs. Such a claim placed the infallibility of
the Pope in doubt. During
Unlike John XXIII,
whose machinations in favor of the liberals at Vatican II will be detailed
later, Pope Pius IX, aware of his responsibilities, did
everything in his power to fulfill his obligations towards our divine Master.
Listen to the comments of Cardinal Manning: 'The campaign against the Council
failed, of course. It failed because the Pope did not weaken. He met error with
condemnation and replied to the demands to modify or adapt Catholic truth to
the spirit of the age by resisting it with the firmness and clarity of Trent -
and despite the prophecies of her enemies that the declaration of Papal
Infallibility would mark the death blow to the Church, she emerged stronger and
more vigorous than ever. This of course evoked the full fury of the City of
Man. The hatred of the world for the Church was made manifest, and at the same
time manifested the divine nature of the Catholic Church; for the hatred of the
world was designated by Christ Himself as one of the marks of His Mystical body
which must not only teach Christ crucified, but will live out the mystery of
His crucifixion and resurrection until He comes again in Glory... Had Christ
been prepared to enter into dialogue with his enemies, had he been prepared to
adapt, to make concessions, then He would have escaped crucifixion - but of
what value would the Incarnation have been? Pope Pius IX
followed the example of Christ whose Vicar he was and, as the highest point
attracted the storm, so the chief violence fell upon the head of the Vicar of
Christ....'(3)
One does not have to be an expert
in theological matters to know that, if the Conciliar fathers had found themselves
incapable of unequivocally refuting every one of the objections of the
inopportunists, and of showing in a peremptory manner that, throughout the
preceding nineteen centuries not one Pope - even among those whose lives had
been scandalous in the extreme - had ever erred in his function as Pope, in his
teaching function as the universal Pastor and Doctor, the Church could never
have solemnly promulgated this dogma. Indeed, if the issues and facts had not
been made absolutely clear, the adversaries of infallibility and the enemies of
the Church would certainly have published abroad all the supposedly false
teachings of the previous popes and used this as a means of making the Church
appear ridiculous. 'No man', say the Fathers of the great Council of Nice,
'ever accused the Holy See of a mistake, unless he was himself maintaining an
error.'(4)
When the final vote came, the
adversaries of this dogma, foreseeing how things would go, left
Unable to any longer deny this principle,
the liberals in the Church rapidly shifted tactics. 'The Pope is infallible',
they said, 'and such is certain for the church has proclaimed it as a dogma.
But be careful! the Pope is not infallible every time he opens his mouth.' and
under the pretense of defending this dogma by sharply defining its limits, they
cleverly stressed the concept that the Pope only uses this privilege on rare
occasions - 'once or twice in a century'. Today we hear the same cry from those
who would defend the post-Conciliar changes. 'Nothing de fide has been
changed', by which they mean no part of the extraOrdinary Magisterium.
'The children of this world are wiser in their generation than the children of
light' (Luke 16:8).(6)
Because the infallible nature of
the Ordinary Magisterium is currently so much in dispute, the
following pertinent quotations are appended:
1. 'Even if he makes this
submission efficaciously which is in accord with an act of divine faith... he
should extend it to those truths which are transmitted as divinely revealed by
the Ordinary Magisterium of the entire Church dispersed
throughout the world. (Pius IX, Tuas libenter)
2. Leo XIII reiterated the teaching of
Vatican I to the effect that 'the sense of the sacred dogmas is to be
faithfully kept which Holy Mother Church has once declared, and is not to be
departed from under the specious pretext of a more profound understanding.' He
adds: 'Nor is the suppression to be considered altogether free from blame,
which designedly omits certain principles of Catholic doctrine and buries them, as it were in oblivion. For there is
the one and the same Author and Master of all the truths that Christian
teaching comprises: the only
begotten son who is in the bosom of the Father. That they are adapted to all ages and nations is
plainly deduced from the words which Christ addressed to His Apostles: 'Go therefore teach ye all nations: teaching them to
observe all things whatsoever I have commanded you: and behold I am with you
all days even to the consummation of the world'. Wherefore the same Vatican Council says: 'By the
divine and Catholic faith those are to be believed which are contained in the
word of God either written or handed down, and are proposed by the Church
whether in solemn decision or by the ordinary universal magisterium, to be
believed as having been divinely revealed.' Far be then, for any one to
diminish or for any reason whatever to pass over anything of this divinely
delivered doctrine; whosoever would do so, would rather
wish to alienate Catholics from the Church than to bring over to the Church
those who dissent from it. Let them return; indeed nothing is nearer to Our
heart; let all those who are wandering far from the sheepfold of Christ return;
but let it not be any other road than that which Christ has pointed out... The
history of all past ages is witness that the Apostolic See, to which not only
the office of teaching but also the supreme government of the whole Church was
committed, has constantly adhered to the same doctrine in the same sense and in the same mind.... In this all must acquiesce who wish
to avoid the censure of our predecessor Pius VI, who proclaimed the 18th
proposition of the Synod of Pistoia 'to be injurious to the Church and to the
Spirit of God which governs her, in as much as it subjects to scrutiny the
discipline established and approved by the Church, as if the Church could
establish a useless discipline or one which would be too honerous for Christian
liberty to bear.' (Leo XIII Testem
Benevolentiae)
3. 'The Pope is infallible in all
matters of Faith and Morals. By matters of faith and morals is meant the whole
revelation of the truths of faith; or the whole way of salvation through faith;
or the whole supernatural order, with all that is essential to the sanctification
and salvation of man through Jesus Christ. The Pope is infallible, not only in
the whole matter of revealed truths; he is also indirectly infallible in all
truths which, though not revealed, are so intimately connected with revealed
truths, that the deposit of faith and morals cannot be guarded, explained, and
defended without an infallible discernment of such not revealed truths. The
Pope could not discharge his office as Teacher of all nations, unless he were
able with infallible certainty to proscribe and condemn doctrines,
logical, scientific, physical, metaphysical, or political, of any kind which
are at variance with the Word of God and imperil the integrity and purity of
the faith, or the salvation of souls. Whenever the Holy Father, as Chief Pastor
and Teacher of all Christians, proceeds, in briefs, encyclical letters,
consistorial allocutions, and other Apostolic letters, to declare certain
truths, or anything that is conducive to the preservation of faith and morals,
or to reprobate perverse doctrines, and condemn certain
errors, such declarations of truth and condemnations of errors are infallible,
or ex Cathedra acts of the Pope (emphasis mine). All acts ex
Cathedra are binding in conscience and call for our firm interior assent,
both of the intellect and the will, even though they do not express an anathema
on those who disagree. to refuse such interior assent would be, for a Catholic,
a mortal sin, since such a refusal would be a virtual denial of the dogma of
infallibility, and we should be heretics were we conscious of such a denial
(Alphonse Liguori, Theol. Moral. lib. I, 104). It would even
be heresy to say that any such definition of truths or condemnations of
perverse doctrines are inopportune.' (Father Michael Muller,
CSSR(7))
4. 'This Magisterium [the ordinary
and universal] of the Church in regard to faith and morals, must be for every
theologian the proximate and universal rule of truth, for the Lord has
entrusted the Church with the entire deposit of the faith - Holy Scripture and
Tradition - to be kept, to be upheld and to be explained. In the same manner, we must not think that what is
proposed in the encyclicals does not require in itself our assent because the
Popes did not exercise their supreme magisterial powers in them. Our Lord's
words 'he who listens to you listens to Me' also applies to whatever is taught
by the Ordinary Magisterium of the Church'. (Pope Pius XII, Humani Generis)
5. 'In a word, the whole
magisterium or doctrinal authority of the Pontiff as the supreme Doctor of all
Christians, is included in this definition [at
At this point we can come to
certain conclusions:
1) Christ instituted a hierarchical Church which was His own Mystical body, and
as such the prolongation of His presence in the world.
2) He revealed to this Church certain truths and entrusted these to it as a
precious pearl - the deposit of the faith.
3) He established a Magisterium in order to keep intact the deposit of revealed
truths for all time and to assure their availability to all mankind.
4) He instructed the Church to teach these truths. The Magisterium is a
'divinely appointed authority to teach... all nations... all things whatsoever
I have commanded you.'
5) This single Magisterium of the Church is entirely in the Pope, the vicar of
Christ, and through him in all the bishops that are in union with him.
6) In so far as these truths are revealed to us by Christ, they are infallibly
true.
7) The pope when he functions in his capacity as the Vicar of Christ, as one
hierarchical person with our Lord, is to be obeyed as if he was Our Lord.
8) When the pope teaches in this capacity - ex cathedra - he teaches
infallibly.
9) The Pope and the bishops in union with him are in no way empowered to teach
anything other than what pertains to this original deposit 'in the same sense
and mind' that they have always been understood.
10) Obviously doubts may arise as to the exact nature or meaning of some point
of doctrine contained in this deposit. When such occurs, the
hierarchy functions to explain and define, but not to innovate. 'The Pope [and
by extension, the hierarchy] is only the interpreter of this truth already
revealed. He explains, he defines, but he makes no innovation'(9).
11) 'The revelation made to the Apostles by Christ and by the Holy Spirit whom
He sent to teach them all truth was final, definitive. To that body of revealed
truth nothing has been, or ever will be added'(10)
12) There is no need for the Pope to use special formulas or attach anathema to
his ex cathedra teachings.
13) The Ordinary Magisterium is to be believed with the same
divine and Catholic faith as is the ExtraOrdinary Magisterium.
SUPPLEMENTARY COMMENTS ON
THE MAGISTERIUM and Papal infallibility
The Magisterium is also called
'living', not because it 'evolves' in the manner that modern man erroneously
ascribes to all things, but because it exists today as a viable entity within
what the theologians call the 'visible' Church. It is 'living' because it is
vivified by the Holy Ghost. As Cardinal Manning explains: 'this office of the
Holy Ghost consists in the following operations: first, in the original
illumination and revelation...; secondly, in the preservation of that which was
revealed, or, in the other words, in the prolongation of the light of truth by
which the Church in the beginning was illuminated; thirdly, in assisting the
Church to conceive, with greater fullness, explicitness, and clearness, the
original truth in all its relations; fourthly, in defining that truth in words,
and in the creation of a sacred terminology, which becomes a permanent
tradition and a perpetual expression of the original revelation; and lastly, in
the perpetual enunciation and proposition of the same immutable truth in every
age.'(11)
In giving assent to the teaching
authority of the Church we should recognize the fact that we are giving assent,
not to a series of 'dry' doctrines decided upon by mere men,
but rather to Christ Himself. Moreover, in so far as the Church and Christ are
one, this obligation of giving assent also extends to certain matters
intimately related to the faith such as the Sacraments instituted by Christ and
the ecclesiastical laws by which she governs herself. As
The Catholic Church is not a
congregation of people agreeing together, it is not a
It will be argued that the Church
has been far from pure in her worldly actions. This is to misunderstand her
nature. She is by definition a 'perfect society', the divinely instituted
Mystical Body of Christ. The human failings of individual Catholics - or groups
of Catholics - in no way alters the Church's essentially divine character. She
certainly contains sinners within her bosom, for she, like Christ, is in the
world for the sake of sinners. Those who would reject the teachings of her
divine Master because of her human failings, are similar to the Pharisees who
rejected Christ because he ate with publicans. Despite such defects, the
fundamental nature and purpose of the Church cannot change. She has never asked
the world to follow other than the doctrine of Christ. 'The
Proximate end (purpose) of the Church is to teach all men the truths of
Revelation, to enforce the divine precepts, to dispense the means of grace, and
thus to maintain the practice of the Christian religion. The ultimate end is to
lead all men to eternal life'(13)
Man is free to examine the
reasonableness and validity of the Church's claims; he is also free to accept
or reject them. If he chooses the latter, which is in essence to refuse the
authority of God's Revelation, he is forced, if he is rational, to seek some
other basis and authority for his actions and beliefs. And this brings us to
the below explained topic.
FOOTNOTES:
1. It is never inopportune to
declare the truth. Cardinal Newman - was one of the leaders of this faction.
2. Approaches, (
3. Cardinal Henry Manning (an Anglican
Convert), Three Pastoral Letters to the Clergy of the Diocese, several
editions.
4. Rev. M. Muller, C.SS.. Familiar
Explanation of Catholic doctrine, Benzinger: N.Y.,
1888
5. The infallibility of Council
teachings is dependent upon the Pope's approbation. The pseud-Council of
6. An important consequence of the
declaration on infallibility at
7. op. cit. No 16.
8.
9. Exposition of Christian doctrine
- Course of Instruction written by a seminary professor of the Institute of the
Brothers of the
10. op. cit. No.
14.
11. Cardinal Henry Manning, The
Temporal
12. Quoted by Jorgensen in his Life
of St. Catherine of Sienna.
13. W. Wilmers, S.J., Handbook
of the Christian Religion, Benzinger: N.Y., 1891. This manner in which the
Church sees itself is a far cry from the teaching of Vatican II and the
post-Conciliar 'popes'. The Document The Church Today teaches
'Christians are joined with the rest of men in search for truth' and Paul VI tells us that today
'the Church is seeking itself. With a great and moving effort, it is seeking to
define itself, to understand what it truly is...'
CHAPTER II, Part 4
PRIVATE JUDGMENT
In
the last analysis, man must in religious matters, rely upon some authority.
Either this derives from some objective 'teaching authority' that is
independent of himself, or else it derives from an 'inner feeling' that can be
characterized as 'private judgment'(1). Clearly, the prevailing basis for
religious beliefs in the modern world - be they Protestant or
'modernist-Catholic' - is private judgment, which is to say that paramount
authority resides in that which at any moment commends itself to the individual
or group most strongly(2). According to
Private Judgment always starts out by accepting some of the teachings of the established faith and rejecting others - it is only a matter of time before the 'new' suffers in turn from the same principle. Within Luther's own lifetime dozens of other Protestant sects were formed, and one might add that within the post-Conciliar church the same thing has happened. That this is less obvious is because this Church blandly accepts the most divergent views - other than traditional orthodoxy - as legitimate. St. Thomas Aquinas said, 'the way of a heretic is to restrict belief in certain aspects of Christ's doctrine selected and fashioned at pleasure' (Summa II-II, 1.a.1). Obviously, this 'picking and choosing' is nothing other than the free reign of private judgment. And as sects give rise to other sects, it soon happens that all truth and falsehood in religion becomes a matter of private opinion and one doctrine becomes as good as another. Again, it is only a matter of time before all doctrinal issues become irrelevant (who can ever agree about them anyway?). What follows is that morality loses its objective character, and being based on 'social contract', can alter in accord with prevailing social needs(4). Man, not God, becomes the center of the universe and the criteria for truth; doing good to others becomes his highest aspiration, and 'progress' his social goal. The idea of 'sin' is limited to what 'hurts' our neighbor or the 'state'. What need is there for God, for truth, for doctrines, for authority, for the Church and for all the 'claptrap' of the ages that has held man back from his worldly 'destiny'? All that is asked of modern man is that he be 'sincere', and that he not disturb his neighbor excessively. If in this milieu he manages to retain any religious sense at all, it is considered a 'private matter'. Man's 'dignity', which traditionally was due to the fact that he was 'made in the image of God', is now said to derive from his independence of God. In reality, man has been so seduced by the serpent - 'Ye shall be as Gods' - that he has proclaimed himself his own God. (As Paul VI said on the occasion of the moon landing, 'honor to man... king of earth,... and today, prince of heaven!'). He lives by his own morality and only accepts the truths that he himself has established. (It used to be said of the Protestants that 'every man was his own Pope'.) A satanic inversion has occurred and man cries out, as did once the Angel of Light - Non Serviam - I will not serve any master other than myself(5).
Of course, all this occurs in stages. What is remarkable is the similarity of pattern seen in all 'reformation movements'. What starts out as the denial of one or two revealed truths (or of truths derived from revelation), progressively ends up in the denial of them all(6). Similar also are the various subterfuges by which this is achieved. Almost all reformers declare that they are 'inspired by the Holy Spirit' (and who can argue with the Holy Spirit?) and end up by ignoring or denying His existence. All claim to be returning to 'primitive Christianity', which is nothing other than Christianity as they think it should have been all along. All, or almost all, claim that the are adapting the Faith to the needs of modern man, which is nothing else than an appeal to the pride and arrogance of their followers and an attempt to make Christianity conform to their personal needs(7). All quote Scripture, but selectively and out of context, and never those parts that disagree with their innovative ideas - thus it follows that they reject the traditional interpretation given to the sacred writings by the Church Fathers and the Saints. All mix truth with error, for error has no attractive power on its own. All attack the established rites, for they know that the lex orandi (the manner of prayer) reflects the lex credendi (the manner of believing); once the latter is changed, the former becomes an embarrassment to them(8). All use the traditional terms of religion: love, truth, justice and faith, but attach to them a different meaning. And what are all these subterfuges but means of introducing their own private and personal judgments on religious matters into the public domain? Finally, none of the reformers fully agree with each other except in their rejection of the 'fullness' of the established Catholic faith, for error is 'legion' and truth is one. As one mediaeval writer put it, 'they are vultures that never meet together except to feast upon a corpse'(9).
The traditional Church has of course always eschewed the use of 'private judgment' in religious matters. From a traditional point of view, man should seek to 'think correctly' rather than to 'think for himself'. (What kind of mathematician would a person be who computed for himself and considered the correct answer to be a matter of 'feeling' arising from his subconscious?) The Jewish fathers considered private judgment the greatest form of idolatry because it made oneself rather than God the source of truth. As has been pointed out above, man's 'liberty' lies, not in his freedom to decide for himself just what is true and false, but in his freedom to accept or reject the truth that Christ and the Church teach and offer. It is a saying of common wisdom that no man should be his own advocate or physician, lest his emotions interfere with his judgment(10). If we are careful to obtain authoritative advise and direction in the management of our physical and economic well-being, it becomes absurd for us to relegate the health of our soul to the 'whims' of our emotions. As Socrates said, 'Being deceived by ourselves is the most dreadful of all things, for when he who deceives us never departs from us even for a moment, but is always present, is it not a most fearful thing?' (Cratylus, 428, D). As soon as we make ourselves rather than God speaking through the Church, the criterion of truth, we end up by making man qua man the center of the universe and all truth becomes both subjective and relative. This is why Pope Saint Pius X said 'we must use every means and bend every effort to bring about the total disappearance of that enormous and detestable wickedness so characteristic of our time - the substitution of man for God' (E Supremo Apostolatu).
There is of course an area in which legitimate use can, and indeed must, be made of what is sometimes - though erroneously - called Private Judgment. In that case what are being made are not judgments in the Protestant sense, which are mere opinions, but rather objectively certain judgments which are nevertheless reasonable.(11) It must never be forgotten that the intellect of a private individual is capable in certain far from infrequent circumstances, of making judgments which are not liable to error, because within due limits the human intellect is infallible. As Father Hickey states in his Summa Philosophiae Scholasticae, 'the intellect is 'per se' infallible, although 'per accidens' it can err.' As Dr. Orestes Brownson states, 'private judgment (in the Protestant sense) is only when the matters judged lie out of the range of reason, and when its principle is not the common reason of mankind, nor a Catholic or public authority, but the fancy, the caprice, the prejudice or the idiosyncrasy of the individual forming it.'(12)
Such
for example is the judgment a man makes use of in seeking the truth, and which
makes him aware that in matters where he lacks full understanding, it is
appropriate to use a guide. Again, there is the use of judgment in the
application of principles to a given situation (conscience as the Catholic
understands it), or in areas where the Church has never specifically spoken and
where it allows for differences of legitimate 'theological opinion'. In all
these situations there is a criterion of certainty beyond the individual and
evidence is adducible which ought to convince the reason of every man, and
which when adduced, does convince every man of ordinary understanding. Having
stated the distinction between mere opinion and the proper individual use of
judgment we can further add that such judgment can never rationally be used to
abrogate principles or deny revealed truths. These same distinctions make it
clear how false it is to accuse Traditional Catholics
who adhere to the teachings and practices of the
Private judgment in the Protestant sense is inimical to the spiritual life not only because it denies the authority of Revelation, but because it also denies intellection. God gave us an intellect by means of which we can know truth from falsehood and right from wrong. Reason is normally the 'handmaid' of the intellect, which means its function is that of ratiocination or discoursing from premises to conclusions. Truth does not depend on reason, but rather truth becomes explicit with the help of Reason. We do not say something is true because it is logical, but rather that it is logical because it is true. Reason must then feed on some sustenance, and this it gets from above or from below; above from intellection and Revelation; below from feelings and sense perceptions. Modern man, while occasionally using his higher 'cognitive' faculties, in the practical order refuses to grant their existence. More precisely, being Nominalist, he refuses to accept any premises from above and limits the function of reason to dealing with what comes from below, from his feelings or sense perceptions. In this schema Reason is placed at the apex of man's faculties (Rationalism). Given these truncated principles, it follows that all truth is based on feelings and sense perceptions and hence is relative(13). Modern man lives on 'Opinions divorced from knowledge', which in Plato's words 'are ugly things.'(14) At the same time there was a parallel attack on the will. While mechanists and evolutionists deny free-will altogether, pseudo-theologians obliterated it in the name of a false concept of grace. (What else is 'justification by faith', but the denial of 'good works', those acts we 'willfully' perform. Surely grace builds on nature and will abandon us in proportion to our refusal to cooperate with it.)(15)
Those
who see the futility of resolving religious issues on the basis of their (or
someone else's) personal and subjective opinions, and who seek objective and
external sources for the Truth, must inevitably turn to the various 'churches'
for a solution. Of all the various 'ecclesiastical communities' that hold out
the possibility of finding objective truth, only one has consistently rejected
'private judgment' as a source. Only one proclaims that God Himself (through
Christ and the Apostles) has revealed the truth, and only one claims and can
demonstrate that it has retained this 'deposit' intact from Apostolic times
down to the present. This is of course, the 'One, Holy Catholic and
FOOTNOTES
1. Atheists and those that deny the existence of any 'religious issue' also exercise private judgment - either their own or by submitting to the private judgment of others. Ultimately the only authority for private judgment is what an individual or group 'feels' is true. Some claim their beliefs are based on reason, but if reason were a sufficient guide to religious truth, and if all men reasoned alike, all would believe the same 'truths'. The Church teaches that we are not allowed to believe anything against reason, but at the same time offers to us many mysteries or truths which, even though they cannot be proved by reason, are in themselves reasonable. Such truths are said to be 'beyond reason' in the sense that they derive from Revelation. If neither Revelation nor reason is the source of our beliefs, then they must arise from our sub-conscious. Thus William James defines religion as the 'feelings, acts and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine.' (quoted in Fulton Sheen, God and Intelligence in Modern Philosophy, Longmans: N.Y., 1925). The idea that religion is a feeling arising in the subconscious is a condemned proposition of Modernism (Immanentism).
2. 'Groups' or 'ecclesiastical communities' may agree on broad issues, but never on detailed doctrine. The Protestant denominations early found it necessary to distinguish between 'fundamental' and 'non-fundamental' beliefs - the latter of which their followers were free to 'pick and choose'. Catholics are forbidden to make such distinctions. They must believe all that the Church teaches - even those things of which they may not be specifically aware. Yet this is the basic concept that underlies the modern ecumenical movements: as long as we are 'baptized in Christ', we are free to believe anything we want. In order to get around the difficulty Vatican II teaches that 'when comparing doctrines, they should remember that in Catholic teaching there exists an order or 'hierarchy' of truths, since they vary in their relationship to the foundation of the Christian faith' (De Oecumenismo). Dr. Oscar Cullman (one of the Protestant 'observers') considers this passage the 'most revolutionary' to be found in the entire Council, and Dr. McAfee Brown concurs while adding that the dogmas of the Immaculate Conception and the Assumption which are 'stumbling blocks in the ecumenical discussion' should clearly be well down on the scale of the 'hierarchy of truths'. (Michael Davies, Pope John's Council, Augustine: Devon, 1977).
3. Religious Freedom, Paragraph 11.
4.
Consider the following statement given out in June 1978 by the Catholic
Theological Society of America: 'Any form of sexual intercourse, including
both homosexuality and adultery, could be considered acceptable, so long as it
is self-liberating, other enriching, honest, faithful, socially responsible,
life-serving and joyous.'' (The traditional Church considers Homosexuality a
sin 'crying unto heaven for vengeance on earth' - Gen. 18:20-21; Rom.
1:26-32.) It will be argued that
5. To quote Michael Davies (Pope Paul's New Mass, p. 140): 'It was the Council as an event which gave the green light to the process of the formal deification of man.' He quotes Father Gregory Baum, one of the periti (experts) at the Council, and currently head of the Congregation in charge of seminaries, as stating 'I prefer to think that man may not submit to an authority outside of himself.' Or again, John Paul II's statement: 'To create culture, we must consider, down to the last consequences and entirely, Man as a particular and independent value, as the subject bearing the person's transcendence. We must affirm Man for his own sake, and not for some other motive or reason; solely for himself! Even further, we must love man because he is man, by reason of the special dignity he possesses' (Address to UNESCO, June 2, 1980).
6. A Catholic cannot deny any truth the Church teaches. He must accept them all. As Pope Leo XIII said, 'To refuse to believe in any one of them is equivalent to rejecting them all' (Sapientiae Christianae).
7. Few recognize the internal contradiction between returning to primitive practice and adapting the faith to the needs of modern man. The combination attacks the faith at both ends and leaves very little in the middle.
8. Pertinent is Paul VI's statement quoted in La Documentation Catholique of 3 May, 1970 to the effect that his Novus ordo Missae (the new mass) 'has imparted greater theological value to the liturgical texts so that the lex orandi conformed better with the lex credendi'. This is a frank declaration that either the liturgical texts in use for hundreds of years by the Catholic Church did not possess the degree of theological value which was desirable, or that his new 'mass' reflects a change in the lex credendi. Jean Madiran commented on this to the effect that 'the new Eucharistic prayers must conform better than the Roman Canon [did] with the true faith; this is also the opinion of the Taize community, the Anglicans, the Lutherans, and the World Council of Churches...' (Itineraires, Dec. 1973) I
9.
'the principal sin of heretics is their pride... In their pride they insist on
their own opinions... frequently they serve God with great fervor and they do
not intend any evil; but they serve God according to their own wills... Even
when refuted, they are ashamed to retract their errors and to change their
words... They think they are guided directly by God... The things which have
been established for centuries and for which so many martyrs have suffered
death, they begin to treat as doubtful questions... They interpret the Bible
according to their own heads and their own particular views and carry their own
opinions into it...' (Theological lectures on the Psalms,
10. It has also been said that a man who is his own spiritual guide has Satan for his spiritual director.
11. Cf. Dr. Orestes Brownson: 'Private judgement is only when the matters judged be out of the range of reason, and when its principle is not the common reason of mankind, nor a Catholic or public authority, but the fancy, the caprice, the prejudice or the idiosyncrasy of the individual forming it.' (Brownson's Quarterly Review, Oct. 1851). 'Here is the error of our Protestant friends. They recognize no distinction between reason and private judgment. Reason is common to all men; private judgment is the special act of an individual... In all matters of this sort there is a criterion of certainty beyond the individual, and evidence is adducible which ought to convince the reason of every man, and which, when adduced, does convince every man of ordinary understanding, unless through his own fault. Private judgment is not so called... because it is a judgment of an individual, but because it is a judgment rendered by virtue of a private rule of principle of judgment... The distinction here is sufficiently obvious, and from it we may conclude that nothing is to be termed 'private judgment' which is demonstrable from reason or provable from testimony.' (ibid, Oct. 1852).
12. 'Catholics establish with certainty, by objective criteria, the fact that the Church is infallible and then listen in docility to her teachings and at no point does mere opinion play any part in the procedure; whereas Protestants opine that Holy Scripture is Divinely revealed (this cannot be proved without the Church); they opine that it is to be interpreted by each individual for himself; they opine that their opinion as to its meaning will be sufficient for their salvation; and each and every interpretation they make of its meaning (except where no conceivable doubt exists from the text) is no more than an opinion.' John Daly, Michael Davies - An Evaluation, Britons Catholic Library, 1989. I am grateful to this author for his suggestions and corrections in this part of the text.
13. Father Smarius, S.J., puts it thus: 'The chief cause of this moral degeneracy may be traced to the principle of private judgment introduced by Luther and Calvin, as the highest and only authority in religion and morality. Since the time of these Reformers, religion ceased to be the mistress, and became the slave of man. He was no longer bound to obey her, but she was bound to obey him. His reason was no longer subject to her divine authority, but she became the subject of his prejudices and passions. The Scriptures although cried up as the supreme authority, lost their objective value, and men no longer listened to the words 'Thus saith the Lord', but gave ear to the freaks and fancies of every upstart prophet and doctor, whose best reason for the faith was, 'I believe so', 'it is my impression', 'it is my opinion'. Reason itself was dethroned, and feeling became the exponent of truth. Men judged of religion as they did of their breakfasts and dinner... new fashions of belief became as numerous as new fashions of dress...' Points of Controversy, O'Shea: N.Y., 1873.
14. Plato, Republic, IV, 506C.
15.
The current expression of this error is the Protestant claim to be 'saved'.
Those who are certain of their salvation would do well to consider the words of
16. Appendix to his work on the Council of Trent
CHAPTER
II, Part 5
THE UNITY OF THE CHURCH
'One
Lord, one faith, one baptism'
Having
determined the nature of the teaching authority of the Church we can now turn
to yet another quality inherent in her nature: INERRANCY. In essence, she
cannot wander from the original deposit and still claim to be the 'One, Holy,
Catholic and
It is amazing to what a degree these four qualities hang together - lose one and you lose them all. The Church is one in the doctrines she teaches. 'She is called holy and without spot or wrinkle in her faith; which admits of no sort of errors against the revealed word of God.' She is called Catholic not only because her teachings extend across time and space in this world, but because the term means 'universal' and the doctrines she teaches are true throughout the entire universe, in heaven, on earth and in hell. She is called Apostolic because she teaches the same doctrines which the Apostles taught, and because she retains intact the Apostolic Succession. Only the 'Catholic Church has these qualities, and it follows that other Churches which deny one or more of her teachings cannot be considered as the Church which Christ founded any more then they can claim 'union' with her.(1)
Oneness or 'unity' exists as a characteristic of this Church, not because the faithful agree with 'the bishops in union with the Pope', but because all its members, including the bishops and the pope 'agree in one faith' established by Christ, use 'the same Sacrifice' and are 'united under one Head'(2). It is not the agreement of the faithful with any faith the hierarchy may wish to teach, or to use any rite the hierarchy may wish to establish, but rather the agreement of both the laity and the hierarchy (who one hopes is also to be numbered among the faithful) with the doctrines and the rites that Christ and the Apostles established. Nor is the concept of unity restricted to the living, for by the very nature of things, we must be in agreement with all those Catholics who have gone before us back to the time of Christ, with those Catholics in the Church Suffering (Purgatory) and the Church Triumphant (Heaven).
It
is repeatedly claimed by the present hierarchy that the Church has lost this
'unity' and that the various divisions among Christians constitute a scandal
that must be repaired. The Latin title for the Vatican II document on Ecumenism
is Unitatis redintegratio or 'The Restoring of Unity'. John XXIII established the 'Secretariat for Promoting
Christian Unity' and specified that Unity was the word, not
As opposed to such a view, and based on what has been the constant teaching of the Church, unity exists and has always existed in the true Church. This unity exists even if the majority of the present hierarchy deviate from orthodoxy - indeed it is a matter of faith that such is the case(4). This is witnessed by the de fide statement of the Holy Office on November 8, 1865: 'That the Unity of the church is absolute and indivisible, and that the church had never lost its unity, nor for so much as a time, ever can.'(5)
If the new Church is telling us it lacks unity, it is also telling us that the pope and the bishops in union with him have deviated from orthodoxy and hence lost all magisterial authority. That the greater majority of modern-day 'Catholics' agree with such an errant hierarchy adds nothing to their authority. The personal views of the hierarchy do not make up the 'deposit of the faith', but rather, it is the 'deposit' that provides the hierarchy for their raison d'etre. 'It is the office of the Church... in fulfilling Christ's function as teacher, not to make new revelations, but to guard from error the deposit of faith, and authentically, authoritatively, to proclaim and interpret the Gospel of Jesus Christ'(6). As the Holy Office states, 'the Primacy of the Visible Head is of divine Institution, and was ordained to generate and to preserve the unity both of faith and of communion...'(7). Authority exists to protect the faith and not the other way around.
In the face of the post-Conciliar attitude, it is of interest to recall the statement of the Anglican convert Henry Manning: 'We believe union to be a very precious gift, and only less precious than truth... We are ready to purchase the reunion of our separated brethren at any cost less than the sacrifice of one jot of a little of the supernatural order to unity and faith... We can offer unity only on the condition on which we hold it - unconditional submission to the living and perpetual voice of the Church of god... it is contrary to charity to put a straw across the path of those who profess to desire union. But there is something more divine than union, that is the Faith'
'There
is no unity possible except by the way of truth. Truth first, unity afterwards;
truth the cause, unity the effect. To invert this order is to overthrow the
Divine procedure. The unity of
If
we are then to speak of believing in the 'One, Holy Catholic and
FOOTNOTES:
1. This paragraph is not intended to exhaust the meaning of this term in the Creed. The Church is holy, not only because she admits no errors against the revealed word of God, but also because she is holy in her Sacraments and morals; because her children, as long as they are preserved in their baptismal innocence or restored to it, are holy, and because of the communion of saints. The Apostolic Succession is the 'iniatiatic chain' which conveys the power of confecting the Sacraments from one generation to the next. This 'succession' pertains to the order of bishops who in this manner preserve the 'Apostolic function' down through the ages.
2. That 'Head' is Jesus Christ whose representative or 'vicar' on earth is the Pope. Hence it follows that to refuse to obey a pope who commands us to do what is against the laws of God is never to 'attack' the papacy, but rather to defend it.
3.
The Remnant, Feb. 15, 1984. As the Documents of
Now the idea that unity of any kind rests on baptism alone, or that we are
'justified through faith in Baptism' is false. These teachings violate a whole
host of traditional Catholic doctrines such as 'there is no salvation outside
the Catholic Church'. There is no such thing as being a partial Catholic; nor
can the Church admit that the rites of non Catholics are a source of grace. How
different is the statement of Pius
XII: 'only those are to be included as real members of the Church who have
been baptized and profess the true faith and have not been so unfortunate as to
separate themselves from the unity of the body or been excluded from it by legitimate
authority for serious faults.' St. Fulgentius teaches: 'for neither baptism,
nor liberal alms, nor death itself for the profession of Christ, can avail a
man anything in order to salvation if he does not hold the unity of the
Catholic Church' (ad Petrum Diaconum. C. 39).
4. If not, the 'gates of hell' would have prevailed. Actually, if only one true Catholic were to be left alive on earth, unity would reside in him.
5.
Quoted in The
6.
Canon George Smith, The Teaching of the Catholic Church,
7. op. cit. No. 39.
8. op. cit. No. 39.
9.
Lutherans and Anglicans also use the Nicene Creed in which this phrase is
found. They of course hold that Catholics teach a false religion, and that as
such they have no right to use the phrase. John Paul II did not hesitate to
repeat the Nicene Creed with the Lutherans when he joined them in their service
in
10.
Quotations in this paragraph are respectively from Strom. lib.
vii; Advers haeres. lib. 1. 10 and Lib. 1. Cont. Jul. cap. 3 The
Quote from Augustine is given in Cardinal Joannes Franzelin's Tractatus de
Divina Traditione et Scriptura, De Prop. Fide:
CHAPTER
II, Part 6
THE PRESENT SITUATION
Few would deny but that the present situation in the Church is one of massive confusion. No two priests or bishops teach the same doctrine and every possible aberration is allowed in liturgical functions. How is a Catholic seeking to live the faith able to sort out the issues. The answer is the Magisterium. It is amazing to what degree this organ provides us with answers as to how to react and function, the limits of obedience to a false hierarchy, and even with regard to the authority of a pope who officially promulgates heresy under the cover of magisterial authority.
We
can of course debate as to what is part of the ordinary magisterium and what is
not. The criteria provided by
The greatest error possible is to deny the total authority of the Magisterium (remembering that there is only one magisterium that expresses itself in a variety of ways). To do so is to cut oneself off from truth and to turn one into a Protestant.(2) We have spoken of the possibility of holding theological opinions, but when one examines the magisterium, there is almost nothing significant left about which to have theological opinions.(3) Those who would tell us that the ordinary magisterium can contain error are wolves in sheep's clothing. If such is the case we must all become super theologians so as to pick and choose what is true and false among some 95% of the Church's teaching. Such an attitude allows one to reject anything one doesn't personally approve of while at the same time allowing for the introduction of every possible error. It is a satanic proposition.
And all this highlights the present situation in the Church with clarity. It is clear that Vatican II teaches a host of doctrines under the cover of magisterial infallibility that directly contradict what the Church has taught through the ages as true. If one accepts the teaching of Vatican II and the definition of the Mass that is promulgated in the General Instruction on the Novus Ordo Missae(4) - which all must do who accept the authority of the post-Conciliar 'popes,' one is forced to deny previously taught truths which is to apostatize from the faith.(5) Putting this in different terms, the Catholic today is forced to choose between two different magisteriums. That such is the case is glossed over by claiming that the living character of the Magisterium allows for development, progress or evolution of doctrine, another concept embraced by Vatican II. Now certain principles are clear. We can develop or deepen our understanding of the Magisterium, but the Magisterium itself cannot change under the euphemism of development. The reason for this is that Truth cannot change. Another principle involved is that once something is declared to be magisterial teaching, it takes priority over any change. Two contraries cannot be simultaneously true. It follows that one cannot remove what is magisterial from the Magisterium.
Once again this is affirmed by the Magisterium: 'Hence, also, that understanding of its sacred dogmas must be perpetually retained, which Holy Mother Church has once declared; and there must never be recession from that meaning under the species name of a deeper understanding [Can.3]. Therefore... let the understanding, the knowledge, and wisdom of individuals as of all, of one man as of the whole Church, grow and progres strongly with the passage of the ages and the centuries; but let it be solely in its own genus, namely in the same dogma, with the sane sense and the same understanding.' (Denzinger 1800)
We have then the Magisterium as it existed up to the death of Pope Pius XII which can be called 'authentic,' and that which, having it's roots in an attempt to bring the Church into line with the modern world, established during the reign of John XXIII. Apart from Roncalli's prior freemasonic connections, we have his first act on assuming the papal role was to delete the phrases referring to and praying for the conversion of the 'perfidious Jews' from the Good Friday services. (Obviously, there were perfidious and non-perfidious Jews, just as there are perfidious and nonperfidious Catholics. Who would say Nicoddemus or Simeon were perfidious? Who would not say Simon Magnus was not perfidious?) This seemingly simple act, disguised under the cover of a false charity, was a declaration on his part of the principle of non serviam. It was like a first step in establishing the new post-Conciliar Church. It was followed with a host of other doctrinal changes.(6)
Catholics
are often confused about the term Faith. Faith has, as
One can in fact label the objective side of faith as being equivalent to the authentic magisterium. St. Thomas Aquinas teaches that faith (i.e., the authentic magisterium) holds the first rank in the spiritual life because it is by faith alone that the soul is bound to God and that which gives life to the soul is that which binds it to God, namely faith. God has opened to us no other way to eternal happiness than that of faith... he who has been raised to contemplation look not on faith as inferior to this extraordinary gift. The clearer and more comprehensive his vision, the stronger does one's faith become. As St. Catherine of Sienna said, 'the gift of prophecy can be recognized as true only by the light of the faith.'
This
brings us to the issue of orthodoxy which is defined as 'true doctrine and
sound faith.' It is only in light of the above need to be one with Christ and
His Magisterium that heresy has meaning and also clearly risk. This is why the
Magisterial condemnation of error always demands our assent. It is pertinent
that the post-Conciliar Church has dropped the use of the Index and declares
itself unwilling to condemn the grossest of errors. 'Pope' John Paul I publicly
stated that in the
All
this highlights the dilemma of the Catholic in the post-Conciliar era and there
is no rational way around this. Catholics who do not wish to drift are forced
to choose. In order to get a perspective on the need to take a stand, one has
only to ask how many Catholics would run their stock port-folio without
investigations and choices. Despite all the supposed confusions fostered by
'the world, the flesh and the devil,'
One further point. Those that assert their own opinions between the Magisterium and the faithful in essence create a cult in the pejorative sense of the word. Thus it is that both the post-Conciliar Church and such organizations as the Society of Pius X (advocating disobeying a Pope whose authority they recognize) are from this point of view 'cults' and not Catholic.(8)
All this raises the issue of obedience. Now obedience is a moral virtue. Faith Hope and Charity are theological virtues. Obedience without the theological virtues is an absurdity because it is always possible to give obedience to a wrong authority, even to Satan himself. Faith Hope and Charity are the proper objects of obedience - normally they are mediated through the Church hierarchy, but they reside ultimately in Him who is the Truth, The Way and the Light. Now this Truth, Way and Light resides above all in what He taught and teaches, which is incorporated in the Magisterium - once again, both the Ordinary and Extra-ordinary. Hence it follows that we must give our obedience (or what the Church calls our 'intellectual assent') to the entire Magisterium. Only by so doing can we think with Christ. And if we are to be Baptized with Christ, Buried with Christ and Resurrected with Christ, we must then also think with Christ.(9)
FOOTNOTES:
1. An excellent summary with documentation from over 50 recognized theologians dealing with 'The Infallibility of the Ordinary and Universal Magisterium of the Church' by Father Bernard Lucien (in English) is available from the author for $15.00
2. Father Noel Barbara has stated: 'As soon as we accept the magisterium as the proximate rule of faith, we should make a firm determination to never in any way depart from her official teaching, and this not only with regard to matters of faith, but also with regard to matters of discipline. With regard to the authentic teachings we should forbid ourselves to make any distinctions between those things which we like while rejecting those we find difficult to accept. When I speak of the magisterium it should be clear that I am thinking of the authentic magisterium of the Church and not that of the popes of Vatican II. The teaching of the infallible magisterium and her disciplinary decisions are to be found in the authentic documents which are available for us to consult.' (Letter)
3. There can be no doubt but that the post-Conciliar 'popes' have rejected the authority of the Magisterium and would lead us to do the same. They thus have lost their authority because it cannot be said of them that he who hears them is hearing Christ. This is not a matter of 'theological opinion.' However, when it comes to describing or designating what these 'popes' should be called, or to explaining how this is happened, (materialiter/formaliter, sede vacante, etc., ) we are forced by circumstance into the realm of theological opinion.
4. There are those that argue that this document is not part of the magisterium. Once again we are being encouraged to become Protestants.
5. Despite disclaimers that Vatican II is a 'pastoral council' it should be clear that John XXIII claimed it was guided by the Holy Spirit. Paul VI in closing the Council stated that 'the teaching authority of the Church, even though not wising to issue extraordinary dogmatic pronouncements, has made thoroughly known its authoritative teaching.' Still later he stated that the Council 'avoided proclaiming in an extraordinary manner dogmas endowed with the note of infallibility,' and added that it conferred on its teachings 'the value of the supreme ordinary magisterium' (Speech of Jan 12, 1966), and that 'It had as much authority and far greater importance than the Council of Nicaea.' Elsewhere he has called it 'the greatest of Councils' and 'Even greater than the Council of Trent.' Perhaps the most clear cut statement is to be found in a letter to Archbishop Lefebvre demanding his submission to the post-Conciliar Church: 'You have no right any more to bring ut the distinction between the doctrinal and pastoral that you use to support your acceptance of certain texts of Vatican Council II and your rejection of others. It is true that the matters decided in any Council do not all call for an assent of the same quality; only what the Council affirms in its �definitions' as a truth of faith or as bound up with faith requires the assent of faith. Nevertheless, the rest also form a part of the solemn magisterium of the Church to be trustingly accepted and sincerely put into practice by every Catholic.'
6.
Documented in the Canon Law
Digest, Vol V, p. 20 by T. Lincoln Bouscaren, S.J., and James I O'Connor, S.J.,
7.
Available from James Wetmore, 343 Route 21C,
8. This issue is complex. One must remember that the grace of God floweth where it will. Cults have to be looked at objectively in terms of the degree to which they limit the flow of grace - do they for instance retain sacramental validity and to what extent do they enforce deviation? They must also be evaluated subjectively in the sense that the person participating may be able to ignore the deviation or by-pass it. But once again it is the authentic Magisterium which makes possible to proper use of judgement.
9. St. Catherine of Sienna once told the pope that if he acted in a certain way he would go to hell, and those that obeyed him would go to hell with him (Letters).
CHAPTER II, Part 7
SACRAMENTAL CONSEQUENCES
One of the most important
functions of the Authentic Magisterium is to protect Sacramental integrity. The
Faithful have an absolute right to the Sacraments as they were given to us by
God as a 'vehicle' for the transmission of Grace. Now the post-Conciliar
establishment has violated the Magisterial structures aimed at protecting these
Sacraments in every possible way. Consider the traditional
This rite was
protected by the Papal Bull Quo Primumwhich states that no
priest can be forbidden to say this Mass, and that the faithful shall always
have access to it. This Papal Bull was moreover re-affirmed by every Pope from Saint
Pius V (who promulgated it) to the time of John XXIII.
This is now a forbidden
An excellent example illustrating
many of these issues is provided by E. Sylvester
FOOTNOTES:
1. Many attempts to disguise this
fact behind such names as 'abrogated' are used. Groups petitioning for the
return of this Mass are asked not to refer to the Bull Quo Primum,
which is absurd.
2. Cf. Rama P. Coomaraswamy, M.D., The
Problems with the New Mass, TAN:
3. The
A WORD ON THE USE OF ONE'S
CONSCIENCE
Many hold that their decision as to
how to behave in the present circumstances is one of following their
conscience. Catholics should be understand just what this means and again the
Magisterium makes it quite clear. One's Catholic conscience is not a 'still
small voice' such as Newman and the Protestants believe in. There is a
theological and metaphysical teaching that Synderesis (the divine
spark within us) cannot err, but conscience can. Our consciences are far too
easily influenced by our emotions and passions, by the milieu in which we live,
and this is to say nothing of the effects of Original Sin. For a
Catholic the conscience is a faculty used to apply God's laws (knowable from
the Magisterium) to a given circumstance where the Church has not provided
clear guidance. One cannot perform an abortion because one's conscience 'allows'
one to do so. Nor can one use one's conscience to choose the 'lesser of two
evils,' when both are against God's laws. One of course is responsible for a
well formed conscience, which is to say, for knowing the laws of God (as they
pertain to one's station in life), as promulgated by the Church and how they
apply. But it would be impossible for the Church to formulate specifics for
every possible situation nuanced or otherwise. Hence it is that Our Lord
provides us with a conscience that allows us to apply the laws we know to some
specific circumstance.(1) Where there is doubt as to such application, the
Church recommends consulting a competent (and orthodox) confessor.
It should be abundantly clear on
the basis of what has been said that a Catholic cannot reject the authentic
Magisterium of the Church on the grounds of conscience. The Magisterium, the
'proximate rule of faith,' is in fact God's law for man. It is the Truth, and
one obviously cannot deny the truth on the grounds of conscience.
The idea that God's love will
protect us from the consequences of our rebellion is fraught with danger. Love
is a reciprocal affair and as St. Francis de Sales instructs us in his Treatise
on the Love of God, it has three aspects: love of delight in the divine perfections;
love of benevolence, by which we will to praise the Lord, to serve him and work
for His glory; and love of conformity, by which we accept all that God wills or
expects of us, a love which has its consummation in the total donation of
ourselves to God.
In the final analysis the Church
has not left us orphans. She has provided all that we need to be Catholic in
the present circumstances. Those that would argue that rejecting the heterodox
teachings of the post-Conciliar 'popes' leads to denying the indefectability of
the Church are simply not rational. It is precisely the opposite. If one
accepts them one proclaims that the post-Conciliar Church has in fact defected,
for it has changed its teachings and practices which is the essence of
defection. The same can be said about rebellion. It is those who have changed
Christ's teaching (and those who knowingly accept the changes) who are in
rebellion. As opposed to such, it is those who have loyally adhered to the
traditions, and who have refused to change their beliefs who have proven that
the Church, like the Truth she represents, has never and never can defect. The
gates of hell cannot prevail against the truth.
There is a way back. The paradigm
is found in the parallel of the Prodigal Son. Having demanded
our inheritance and left our home, many of us have he ended up eating the swill
of modernism fit only for pigs. When we came to our senses we must return home
and the embracing bosom of Our Father. Then it is that the 'fatted lamb' who
'is slain and is yet alive' can be returned to us - the lamb which is none
other than Christ Himself. Those of us who, for whatever reason have left our
traditional home in
In the last analysis, we must all
choose between Barabbas and Christ!
FOOTNOTES:
1. 'By following a right conscience
you not only do I not incur sin, but am also immune from sin, whatever
superiors may say to the contrary. For conscience obliges in virtue of divine
command whether written down or in a code or instilled by natural law. To weigh
conscience in the scale against obedience to legal authority is to compare the
weight of divine and human decrees. The first obliges more than the second and
sometimes against the second.' St. Thomas Aquinas, Disputations Concerning
Truth, 17, 5.
CHAPTER III, part 1
THE NATURE OF REVELATION - SCRIPTURE
'The Church does not come out
of Scripture, but rather, Scripture comes out of the Church.'
Father Urquart
Having considered the
Church's Magisterium, its infallible character, the alternative 'sources' of
truth in private judgment, and the nature of 'unity', we shall in the next two
chapters consider the sources of the Church's teaching - namely that which for
the sake of convenience is divided into Scripture and Tradition.
'It would be true in a sense, to
say that there is but one source of Revelation (apart from God
Himself), namely, divine Tradition -
understanding thereby the body of Revealed Truth handed down
from the Apostles... Nevertheless, since a great and important part of that
tradition was committed to writing and is contained in the inspired books of
Holy Scripture, it is the custom of the Church to distinguish two sources of
Revelation: Tradition and Scripture.'(1)
Strictly speaking, Scripture
is part of Tradition. The primacy of Tradition
has been a constant teaching of the Church, and is indeed, as Tanquerey states,
the 'principal source of Revelation'. He summarizes this
teaching by saying: 'Tradition is more extensive than
Scripture, and embraces truths which are not at all contained in Scripture or
are contained there only obscurely; also Tradition is more essential to the
Church than is sacred Scripture, for revealed truth at first
was handed down orally by the Apostles, it was always
proclaimed orally, always and everywhere it is to be proclaimed...' (2)
It is only just that such should be
the case, for the Church existed long before the Scriptures
were written. As far as we know, Our Blessed Lord Himself never wrote a line of
Scripture; nor did he instruct his Apostles
to do so. Indeed, the Apostles would have been surprised to
note our dependence upon their writings, for when they portioned out the known
world among themselves for purposes of evangelization, they carried no written
word - handed out no Bible tracts - to the thousands upon
thousands of converts they made. The books of the New Testament were produced
and called forth by special circumstances - and only five of the twelve left us
anything in writing. (St. Matthew's Gospel, the earliest, was written eight to
ten years after the death of Our Lord; the Apocalypse, many years later).
Moreover, as the Apostle John himself tells us, it was neither reasonable nor
possible for every last word and action of Our Saviour to be committed to
writing(3). Cardinal Manning puts it well in saying: 'We
neither derive our religion from the Scriptures, nor does it
depend upon them. Our faith was in the world before the New Testament was
written.'(4)
Indeed, the fact that the books of
the Old and New Testament are 'inspired' at all, cannot be
demonstrated from the Bible, and is entirely based on Tradition . The contents
of the 'canon' or list of books admitted as Scripture (as opposed to the
Apocrypha), has been handed down to us as a result of the decisions made by the
Church (under the inspiration of the Holy Ghost) at the Council of Carthage in
379. As
To stress tradition is in no way to
decry Scripture which is a major part of it, and as such
remains one of the primary sources from which we come to know the Catholic
Faith. And who can deny but that the Church has throughout the ages given the
greatest possible veneration to what is called 'Holy Writ'? The Council of
Trent taught that 'following the examples of the orthodox Fathers, [the Council
of Trent] receives and venerates with equal affection of piety and reverence
all the books both of the Old and the New Testament, - seeing that one God is
the author of both... But if anyone receive not, as sacred and canonical, the
said books entire with all their parts, as they have been used to be read in
the Catholic church... let him be anathema' (Session IV).
Pope Leo XIII taught that they 'in
their entirety, and together with all their parts, were written under the
inspiration of the Holy Ghost.' He further added that 'it is utterly impossible
for the least error to be divinely inspired' (Providentissimus Deus).
Whenever the Gospels are read at Mass, the faithful stand and make the Sign of
the Cross over their foreheads, their mouths and their heart, thus symbolizing
that what they believe in their minds, they confess on their lips and love in
their heart. Anyone who has attended a traditional High Mass knows how the
Gospel carried in procession, incensed and venerated. If the great hand-written
and illuminated Bibles of mediaeval times were 'chained' in the Churches, this
is but similar to the practice today in any rare-book library. If they were
preserved in the Latin (Vulgate), this was but to prevent the introduction of
error into the established text . They were from the earliest days read in both
the liturgical language and the vernacular - this we know from the history of
St. Procarp who was martyred in the year 303, and whose function it was at Mass
to translate the sacred text into the spoken tongue - a custom that prevails to
this day wherever the traditional Mass is said. Nor is it true, as Luther and
the Protestants claim, that the Church 'kept the Bible from the laity'. For
example, there were at least nine editions of the Bible published in the German
tongue prior to Luther's birth, and he himself used one of these as the basis
of his own work; there were many more - perhaps as many as a hundred - in Latin
(8). It should be noted that prior to 1500 any literate man could handle Latin
with ease. Multiple editions were also printed in the other countries. And this
is to say nothing of the mediaeval sermons which were often little more than
strings of biblical quotations strung together.
Again, the Church has not, as
Protestant historians claim, ever forbidden the translation of the Scriptures
into the vernacular. As the Preface to the King James Version and as Cranmer
himself admitted, there were a host of pre-Reformation translations into the Anglo-Saxon
and English tongues(9). The issue only came under discussion when
false translations produced by heretics made their appearance. And when they
did, the Church with her usual concern for preserving the integrity of the
Scriptures, imposed and promulgated certain legitimate and necessary
limitations. Thus in England, it was the Lollard (the followers of Wycliffe)
cry 'An open Bible for all!', meaning the incorrect and mischievous
translations being spread abroad and the free interpretation of Scripture, that
led Bishop Arundel to promulgate the following article at a Diocesan Council
held in Oxford in 1408: 'We therefore command and ordain that henceforth no one
ON HIS OWN AUTHORITY translate any passage of Holy Scripture into English in a book,
booklet, or tract, and that no one read, wholly or in part, publicly or
secretly, any such book, booklet, or tract lately written in the time of said
John Wycliffe or since, or that may hereafter be made, under pain of
excommunication until such translation has been approved and allowed by the
diocesan of the place...'(10).
Let the meaning of the article be
clear. There is no prohibition against translations as such, but against
unauthorized translations. And indeed, such was both legitimate and necessary,
for as Belloc
points out, the reformers used the Scriptures against the
Church in three ways: 1) They appealed to the sacred books against the Church
as if Scripture could be used to negate tradition; 2) If the authority of the
clergy was to be removed or undermined, an alternative authority had to be
found, and indeed the Scriptures proved most useful in so far
as no Catholic was willing to deny but that they had a certain authority -
hence the cry of the Reformers: 'Sola Scriptura'; and 3) Scripture
could be translated in such a manner as to distort the original meaning by
simply changing a few key words - to say nothing of the heretical commentaries
that could lead the reader of even orthodox translations to understand their
content in an incorrect manner(11).
Certain 'Key-words'. What were some
of these? According to Thomas Ward's 'Errata of the Protestant Bible',
they were above all the words that specified the sacrificial nature of the Mass
and the Priesthood. Altar became 'table'; priest became 'elder',
church became 'congregation' and grace became 'favor'.
St. Thomas More lists yet others such as Penance changed to 'repentance';
Confession to 'knowledge' and Contrite to 'troubled'. The Reformers also had a
penchant for adding and deleting phrases they objected to. A classical example
of this is Luther translating Romans 3:29 as 'justified by faith ONLY.' There
is absolutely nothing in the Vulgate to justify the addition
of the word ONLY. When Luther was taken task for this he responded: 'You tell
me what a great fuss the Papists are making because of the word 'alone' is not
in the text of Paul. If your Papist makes such an unnecessary row about the
word 'alone', say right out to him: Dr. Martin Luther will have it so, and say:
Papists and asses are one and the same thing. I will have it so, and I order it
to be so, and my will is reason enough. I know very well that the word 'alone'
is not in the Latin and Greek text, and it is not necessary for the Papists to
teach me that... It shall remain in my New Testament, and if all the Popish
donkeys were to get mad and beside themselves, they will not get it out.'(12).
In parallel manner they deleted important portions (those referring to the need
for good works or Purgatory) of both the New and the Old Testament.
The Church is not only concerned
with the proper translations of the sacred text; she is also concerned that the
obscure passages in Scripture be understood correctly - that is, after the
manner of the Fathers, the Doctors and the Saints(13). How
could she do otherwise? For centuries she had taken an almost excessive care to
preserve the Scriptures intact - no one has ever accused her of falsifying them
- and if she took such care to preserve them in the exact form that they were
given to her, how could she not be concerned with their proper
interpretation?(14) Where after all did the Protestants get their Scriptures
which they so freely interpret? And how else can we expect a loving mother to
act?
THE POST-CONCILIAR
TRANSLATIONS OF SCRIPTURE
'A man is said to expound Holy
Writ in another sense than that required by the Holy Ghost, when he so distorts
the meaning of Holy Writ, that it is contrary to what the Holy Ghost has
revealed... such are false prophets'
St. Thomas Aquinas (15)
The post-Conciliar 'popes' have
approved a variety of new translations, and while not overtly condemning the
Douay-Rheims version, have all but consigned it to oblivion(16). The one in
most common use is The New American Bible, approved for use
with the Novus Ordo Missae or new mass. It carries an introduction by Paul VI in which he states that
it was 'produced in cooperation with our separated brethren...' so that 'all
Christians may be able to use it'. What this means is that the translation is
one the Protestants approve of. Yet another is the Jerusalem Bible (approved,
but not specifically recommended for use during liturgical services.) It
informs us in the introduction that it was created with aggiornamento or
'keeping abreast of the times' and approfondimento or 'deepening of theological
thought' in mind. It also provides notes 'which are neither sectarian nor
superficial.' Still another is The Way, the Living bible, complete Catholic
Edition, which one writer to The Remnant has described as 'the killing bible,
complete satanic edition(17).
It is not surprising then to turn
to these ecumenical editions and find that the very key-words which the enemies
of the Church in a previous era used so effectively to attack the deposit of
the faith, have now been adopted and approved by the post-Conciliar
Church. Consider I Cor., 11:27 where the Latin calicem is translated as a 'cup'
rather than a chalice. Such is by no means innocent when one finds altar
translated as 'table' and sacrifice as 'meal'(18).
In some ways these new versions are
even worse than their Protestant prototypes. For example, those responsible for
this translation seem to have a positive aversion for the term 'soul'. Consider
the Magnificat: where Mary says 'My soul doth magnify the
Lord'. We now read 'My being proclaims the greatness of God' (Luke 2:46). Where
Luke quotes Simeon as saying 'and thine own soul a sword shall pierce' we now
read 'and you yourself shall be pierced with a sword' (Luke 2:35). Again, where
Matthew asks 'what doth it profit a man if he gain the whole world and suffer
the loss of his soul' we find the following: 'what profit would a man show if
he were to gain the whole world and destroy himself in the process?' (Matt.
16:26; Mark 8:36). Even Christ does not escape! His words uttered during the
Agony in the Garden are changed from 'my soul is sorrowful even unto death' to
'my heart is nearly broken with sorrow' (Matt. 26:36).
'Hell' has also been all but
abolished. It is only mentioned once in the New American Bible,
while it is mentioned over 120 times in the Douay-Rheims
translation and over 50 times in the Anglo-Episcopalian King James version.
Moreover, in the various cycles that are read to the 'People of God' each
Sunday, the pertinent passage is not included. No wonder that belief in Hell
has greatly diminished among the faithful.
Another favorite distortion is to
change the word 'charity' to 'love'. St. Thomas More addresses this
falsification and shows the Protestants used it with the deliberate intention
of discrediting the teaching of the Church. 'For although charity', he says,
'be always love, yet is not, ye wot well, love always charity.' He discusses
the differences between the two words as commonly understood. 'But now, whereas
charity signifieth in Englishmen's ears not every common love, but a good
virtuous and well-ordered love, he that will studiously flee from that name of
good love, and always speak of 'love' and leave out the 'good', I would surely
say that he meaneth naughtily.' He concluded that Tyndale had altered the word
'in order to minish the name of holy virtuous affection into the bare name of
love, common to the virtuous love that man beareth to God and the lewd love
that is between some worthless fellow and his mate.' Charity means to More, and
to every other Catholic, that degree of supernatural love for God enjoyed by
each particular soul in a state of grace. And this supernatural state is one to
which a man by his own efforts can never attain, one which is entirely beyond
his deserts, and in which he is raised to the dignity of an adopted son of God
and is endowed by grace with the powers befitting his new status. Charity,
then, is a key-word of the Catholic faith. Tyndale's object, as More points out
(and Tyndale never denied), was to displace it by the commoner word 'love', and
thus to make way for another Protestant key-word, namely faith - a faith,
which, as they believe, without works, without charity and without grace, is
sufficient in itself for salvation(20).
Again, the New American
Bible constantly translates the phrase resurrexit and surrexit (active
voice) as 'Christ has been raised' (passive voice), rather than the correct
'Christ is risen'. The distinction may seem minor, but Christ was not raised by
another. 'If Christ be not risen (being god, in and of Himself)... then is our
faith in vain' (1 Cor. XV) (21)
Still further and truly offensive
to pious ears is the new translation of the Angelic Salutation. 'Hail Mary full
of grace...' (Ave Maria, gratia plena). We now find it
translated by the most acquard 'Rejoice, O highly favored daughter' - hardly a
phrase to use in the rosary, but one the Protestants of an earlier period had
used to denigrate the Mother of God. As Father Robert Burns comments on this
passage are pertinent: 'I'm sure that God had many highly favored daughters,
but I know of only one who was informed by an angel from Heaven that she
possessed the fullness of grace.' And indeed, when Pope Pius IX defined the doctrine of
the Immaculate Conception in 1854, he pointed to his very phrase as evidence
that the soul of the Blessed Virgin could never, even from the moment of
conception, have been stained by sin (22).
Allow me to conclude with one final
passage. In Genesis XXV, from whence comes the famous phrase
of selling one's soul for a 'mess of pottage', Esau is quoted as saying to
Jacob: 'Let me gulp down some of that red stuff, I'm starving...' How many
parents would tolerate this type of language at the dinner table. Are we to
assume the current crop of translators can't speak English? Or is there perhaps
some attempt in all this to turn Scripture itself into a 'mess of pottage'?
FOOTNOTES:
1. Canon George D. Smith, The
Teaching of the Catholic Church, N.Y.: MacMillan, 1949. Yves Congar tells
us 'this expression, 'two sources of Revelation', was rejected by a nearly two
thirds majority at the Second Vatican Council. This decision is of considerable
importance for the future of the dialogue recently reopened on this question
between the Protestants and ourselves. As a well informed commentator noted on
this subject: 'With this vote of November 20th (1962), it may be said that the
period of the Counter-Reformation is at an end, and that Christianity is
entering a new era whose consequences are as yet unpredictable.'' The Meaning
of Tradition, The Twentieth Century Encyclopedia of Catholicism, N.Y.:
Hawthorn, 1964. Hardly unpredictable!
2. Ad. Tanquerey, A Manual
of Dogmatic Theology, N.Y.: Desclee, 1959. It has been argued by some
that Tradition is a 'post-Tridentine' phenomenon. Listen to the words of St.
Epiphanus (circa 370): 'We must also call in the aid of tradition, for it is
impossible to find everything ins Scripture; for the holy Apostles delivered to
us some things in writing and others by Tradition' (Adv. Haeres). St. Basil
similarly speaks of dogmas being found - 'some in doctrinal writings, others
handed down from the Apostles... both of which have the same religious force'
(De S. Sanc.).
3. 'But there are also many other
things which Jesus did; which if they were written every one, the world itself,
I think, would not be able to contain the books that should be written.' (John,
21:25).
4. Cardinal Henry Manning, The
Temporal
5. Exposition of Christian
Doctrine, op. cit.
6. Contra ep. fundament., c. 5:
prior to 379 a variety of texts were read during Mass, including some which
were not written by the Apostles. The Council fathers decided which texts were
spurious and which were authentic. There were for example, 13 Epistles of St.
Paul. This council drew up the 'canon' of the New Testament, and their decision
was confirmed by the Holy See. The Church has with great care preserved this
body of writing intact and has never admitted any changes. She has moreover
renewed her anathema against all who should deny or dispute this collection at
the Council of Florence, the Council of Trent and
7. Witness to the importance of
this principle are the almost countless English translations of the
Scriptures currently available. Many different translations are
approved by the post-Conciliar Church.
8. cf. Catalogue of Bibles in the
Caxton Exhibition at South Kensington in
9. Rev. Henry G. Graham, Where We
got the Bible, N.Y.: Herder, 1911. Anglo-Saxon translations obviously pre-dated
Wycliffe. And why not if King Alfred saw fit to translate such texts as
Boethius's Consolation of Philosophy for his subjects.
10. Rev. (later Cardinal) F. A.
Gasquet, The Old English Bible,
11. Hilaire Belloc, Cranmer, Phil:
Lippencot, 1931.
12. Thomas J. Ward, Esq., Errata of
the Protestant Bible, Sadler:
13. 'The reading of Holy
Scripture is permitted to Catholics, and is very profitable to them;
but the text used by them must have been authorized by the Pope, and must be
provided with explanatory notes.' Rev Francis Spirago, The Cathechism
Explained, N.Y.: Benzinger, 1899. The Church has always encouraged the study of
Scripture. 'This fancy', says St. Chrysostome, 'that only
monks should read the Scriptures is a pest that corrupts all
things; for the fact is that such reading is more necessary for you [the laity]
than it is for them' (In Matt. Hom. ii). The Church however also taught: 'let
the reader beware how he makes the Scriptures bend to his
sense, instead of making his sense bend to Scripture' (Regula
cujusdem Patris, ap. Luc. Hols. Cod. Reg.
14. Mistranslations are nothing
other than the application of private judgement to the sacred writings.
15. Summa, II-II, Q. ll, On Heresy.
16. Available through TAN,
17. The Remnant, Dec. 17., 1981.
Space does not allow us to review or even list innumerable other translations
being used by post-Conciliar Catholics. Mention should however be made of the
translation by Msgr. Reginald Knox whose many defects are
exposed in a publication available from Britain's Catholic Library, P.O. Box
554, London, W8 6RS, England.
18. Similar distortions are to be
found in the Sacraments. Thus for example the Latin Presbyter, normally
translated as ' priest' is translated as 'presbyter' in the 'Form' of the
post-Conciliar Ordination rite. A 'presbyter' is, according to
the Oxford English dictionary, 'a non-sacrificing priest'. The issue is
discussed at some length in my article Once a Presbyter, Always a Presbyter,
The Roman Catholic, (Oyster Bay, N.Y., Aug. 1983).
19. I am grateful to Roslie Cowles
for pointing this out. The Remnant, Oct. 15, 1983.
20. St. Thomas More,
A Dialogue Concerning Heresies and Matters of Religion,
21. It is to be admitted that
22. One finds the phrase 'favored'
in the Authorized King James Version and in the Gideon Bible.
I suppose we should be grateful that it wasn't translated 'Hi ya babe!
CHAPTER III, part 2
POST-CONCILIAR EXEGESIS
Exegesis is the explanation of the meaning of Scripture.
As alluded to above, heretics not only mistranslate Scripture, they also
misinterpret it, distorting its meaning so as to make it reflect their own
private opinions. In an earlier age Catholic exegetes followed traditional
patterns and a text published by an identified Catholic author (usually
carrying a Nihil Obstat) guaranteed its authenticity(23).
Prior to Vatican II authorized translations of the Bible carried annotated
explanations of obtuse passages, such being required by canon law. Today Catholic
authors frequently fail to identify themselves as such (it would be
unecumenical) and priests allow themselves to be illustrated on book covers
dressed as laymen (what we think of a surgeon who dressed like a garbage
collector for the book cover of a medical text?) Moreover, when the Nihil
Obstat is used, it guarantees absolutely nothing in terms of orthodoxy and
functions only to seduce the unwary faithful(24). Official translations of
Scripture are still required to have annotated commentaries of obscure
passages, but these modern annotations are inspired by the same ecumenism as
are the translations themselves.
'Traditions are necessary', says St.
Alphonsus Liguori, 'that the Church may determine the true sense of
the passages of Scripture.' Clear cut norms are available for the use of
exegetes. Above all, these are the Fathers such as Sts. Augustine, Chrysostome
and Jerome. Whenever they explain a given passage of Scripture pertaining to
the teaching of faith and morals in a similar way, they have supreme authority
(Ds. 1945). In addition, apart from the writings of the Church Fathers, there
are excellent commentaries available. St. Thomas Aquinas's Catanea Aurea or
'Golden Chain' (translated into English in the 1850's - (strangely using the
King James version of Scripture) provides a consensus of what the saints and
fathers said on all the pertinent passages of the Gospels. Further, he has left
us commentaries on the Epistles of St Paul. Another famous compilation is that
of the 18th century Jesuit Father Cornelius Lapide running to some 35 large
folio volumes. Unfortunately, only the commentary on the Psalms (that of St.
Cardinal Bellarmine) and the New Testament are available in English(25). No one
claims that these authors have exhausted every interpretive possibility, for as
the ancient Jews taught, Scripture is like an anvil - when struck with a
hammer, a thousand sparks fly forth(26). Clearly any given passage can have
multiple meanings, but new insights, if such are developed, should fall within
a traditional framework and be consistent with the entire corpus of the
Church's teaching. Certainly, no amount of 'modern' or 'scientific' insight can
contradict Church doctrines if for no other reason than that Science is of a
lower order of knowledge than Revelation.
The Church has traditionally taught
that Scriptural passages can be understood on four levels. To
quote Dante's Convivio 'the first is called the literal and it extends no
farther then the letter as it stands; the second is called allegorical (some
use the term typical), and is the one that hides itself under the mantle of
these tales... The third sense is called moral... [and] the fourth sense is
called the anagogical (some say mystical) which is to say, 'above the sense';
and this is when Scripture is spiritually expounded.
Such is no longer the case. Modern
Catholic Scripture scholars, following in the footsteps of Protestant exegetes,
neglect these venerable sources and principles, and would replace the
understanding of the sacred with what they call 'higher' and 'lower' criticism
- philology, historical criticism, psychological interpretations, to say
nothing of merely socio-economic and political expositions - reducing the Bible
to the level of modern profane literature. It is on the basis of such a
'scientific' approach that individuals like Father Brown have the audacity to
attack the Virgin Birth, Christ's Miracles, the Resurrection and a host of
other doctrines. Those who do not accept these methods and conclusions are
labeled 'Fundamentalists'(27).
Traditional Catholics would do well to be familiar with the jargon and
methodology of these wolves. The term 'fundamentalist' was
originally coined by the Modernists to describe, not those who
insisted on limiting our understanding to the merely literal, but rather to
describe those who wished to profess and defend the 'fundamentals' of the
Catholic faith. As Stephen Clark tells us, it is used 1) to identify the early
enemies of Modernism; 2) to describe the conservative
interpreters of Scripture, and 3) as a term of abuse for those considered more
conservative than oneself(28). As Father George Kelly notes, 'the Catholic
Church of Pius X would be considered fundamentalist on all three counts'(29).
According to the canons of 'modern
criticism', Scriptural Revelation can only be understood by a study of the
original intent of the authors and this in turn can only be ascertained by a
study of the context or circumstances in which they wrote - as if the contents
of the Bible can be encased in the relativity of history. Such of course
conflicted with the principle that the authors of these texts wrote under the
inspiration of the Holy Ghost, so revised concepts of inspiration had to be
developed. Rather than truths handed down in immutable form, these
pseudo-savants hold that the Scriptures relate the experience of the Apostles -
their reactions to 'inspirations' related in the idiom of their age. If such is
the case, Scriptural passages can be seen as illustrations of God's action or
influence on the men of that age rather than as the immutable Word of God and
the unique communication of God's truth to mankind. As a result, the Bible
becomes a record of the evolving religious consciousness of the human race.
Needless to say, the modern exegete sees his function as reinterpreting this
experience in such a manner as to make it applicable to the man 'of our times'.
As The Cambridge History of the Bible puts it, this process 'makes man the
judge of revelation; Man becomes the Lord of Scriptures.'
It was Luther who first
distinguished between the critical study of the text (lower criticism) and the
critical study of the context (higher criticism). The critical movement
sharpened in the 18th Century, and developed most radically in the 19th. All
this has culminated in the work of individuals like Rudolf Bultmann(30). His
extreme historical scepticism, which showed in his work in the 1920s,
subsequently developed into an insistence of the need to demythologize the
whole New Testament. He argues that it is not only particular narratives and
incidents (e.g. the Virgin Birth, the Ascension) which embody mythological
elements, but that the entire Gospel accounts are based on a mythical
conception of the universe (e.g., a three-storied heaven, earth, and hell) which
cannot be accepted. Stripped of all such myths, the New Testament will
disclose, according to him, its real meaning. He separates history from faith
and makes of the latter an existentialist decision: Christianity [his
Christianity] is true, whether it happened or not. Bultmann has been the
driving force in New Testament studies since that time, not only in
'Lower' or 'textual' criticism is
used to 'study' and attack the accuracy and historical validity of Scriptural
texts under the guise of establishing the original text of the biblical
documents. The Latin Vulgate of St. Jerome looses its authority and Scripture
is looked on as a piece of literature open to the kind of textual analysis
given to the works of Virgil or Homer. Now, clearly there is a place for such
studies - Sts. Augustine and Jerome both engaged in it. However their efforts
were constructive, and despite mountains of effort, little of value has been
added to their conclusions. The modernist uses this methodology however, not to
demonstrate the consistency of his material, not to penetrate deeper into
truth, but to attack the traditional teachings of the Church. An excellent example
of this is the patently false contention that there was no word for 'all' in
Aramaic, and hence that when our Lord said 'many' he really meant 'all'. (To
demonstrate the absurdity of this contention one has but to change all the
'manys' in Scripture to 'alls'.) We see the effects of this in the
mistranslations of the consecratory formula used in the Novus Ordo Missae, the
rite used in the post-Conciliar Church to replace the traditional
An example of 'historical
criticism' are the conclusions drawn regarding Melchisedech who is mentioned in
the traditional Roman Canon of the Mass after the Consecration (God is asked to
accept the Sacrifice of the priest, as he accepted the sacrifice of Able, that
of Abraham, and that of Melchisedech -sanctum sacrificium, immaculatem hostiam.
His name has been deleted from the Novus Ordo Missae. According to an
explanatory footnote in the approved Anchor Bible, Melchisedech is thought to
have been a king of Jerusalem in the Middle Bronze Age and a priest of the pagan
god el Elyon. The New American Bible calls him a 'Canaanite priest' rather than
an Israelite.) He brings out offerings and invokes his god, while Abraham, no
doubt in a spirit of ecumenical dialogue, gives him a tithe of everything. Te
reader is thus led to think that the Church prays (or prayed) in her most
solemn rite that God would accept the sacrifice of Christ as he accepted the
ministrations of a pagan hierodule, and that the Hebrew patriarch apparently
recognizes the spiritual authority of a non-Israelite. He is
further led to believe that in the post-Conciliar ordination rite, the
presbyter is ordained according to the Order of the pagan Melchisedech. What
the reader is not told in these various footnotes is that in Psalm 109 David is
addressed as 'a priest forever after the order of Melchisedech,' and that the
'historical' Melchisedech of the commentator is a reconstruction based on pure
conjecture - all the more so in that this mysterious individual had neither
father nor mother. In the chapter on the nature of the traditional Mass it will
become clear that the 'perpetual Sacrifice' is one of which Melchisedech
represented a type.
Another aspect of historical criticism
is the attempt to show that the Bible is a reworking of earlier 'creation
myths' such as the Caldean or the Indian. No thought is given to the fact that
we all derive from Adam (a de fide statement), and that other ancient peoples
may have derived from him certain insights into the Creation of the world -
what traditional exegetes have referred to as the remnant of some primordial
revelation. And all this is to say nothing of the various attempts to explain
away the miracles of the Old Testament as natural phenomena incompletely
understood by those not as highly evolved as ourselves, or the attempt to show
that Genesis is really two books, or that Moses could not have been the author
of he first five books of the Bible (31).
Even more devastating is 'higher'
criticism. This in turn is subdivided into: 1) 'Form criticism' which
supposedly studies the literary form the author used to convey his meaning - is
it poetry, fable, drama or history. Now of course Scripture is all of these
things, but not in the sense that the modern understands them. To reduce the
Sacrifice of the Cross to mere history is to deprive it of all metaphysical
impact; to see the Canticle of Canticles as mere poetry is to place it on a
level with the writings of Longfellow and Robert Burns, cute and pleasing, but
void of intellectual content. (In his general Audiences of May 1984 John Paul II actually
discussed the 'body language' of the Song of Songs!) 2) 'Redaction criticism' which
attempts to delineate and reassemble the original source material that the New
Testament author used in fashioning his particular Gospel or Epistle - asking
such questions as what needs and purposes led the authors to write as they did,
and where the original sources of their material lay. As a result of these
techniques - essentially conjectural in nature - Scripture is divorced from the
rest of tradition so necessary to its proper understanding, and is reduced to a
collection of poetic myths, often borrowed from pagan sources. Individuals like
Father Brown - their name is legion - have the impudence to raise such
questions as: Was Jesus really conceived by the Holy Ghost or was he conceived
by sexual intercourse? Are the stories on which the Church's understanding of
Mary's conception of Jesus really true? Are they based on historical fact or
are they legends drafted after the 'resurrection' to enhance Jesus' importance
in the early Christian community? (...)
Conservative defenders of the
post-Conciliar church will immediately claim that Father Brown, Hans Kung,
Schillenbecxs and individuals of similar ilk - individuals in full communion
with the post-Conciliar Church - are 'abuses' that do not represent real
Catholicism. They are of course correct in this - they are indeed abuses that
do not represent the true Church. But what is one to say when for example these
individuals are given the full support of the hierarchy and are given free
reign to spread their errors in post-Conciliar seminaries and priestly 'Renewal
Programs'. Father Brown, despite innumerable complaints on the part of the
Catholic laity, is repeatedly defended by such eminent post-Conciliar 'bishops'
as James Rausch (General Secretary of the U.S. Catholic Conference), Archbishop
Whealon of Hartford, Cardinal Humberto Medeiros of Boston and Cardinal Timothy
Manning of Los Angeles - all men with the reputation of acting to restore the
traditional Church. Despite all the talk of a 'return to orthodoxy' none of the
post-Conciliar 'popes' has taken any effective action against these 'creeps'.
It is an old story. These wolves who would, to use a phrase of St. Gregory of
Nyssa, 'break the bones of Scripture' are given full freedom to attack the
sheep - the shepherds, if not actively encouraging the resulting devastation,
stand idly by 'like dogs who cannot bark'(32).
It is impossible to understand how
anyone with a love of Scripture and Holy Mother Church can tolerate such abuse
or ignore the terrible course pronounced against those who add to, detract
from, or pervert the holy words of Scripture (Apoc. 22: 18-19).
In the face of all this sloppy
ecumenical compromise - the phrase is gentle, for in an earlier age it would
have correctly been described as depraved innovation and heresy - on the part of
the post-Conciliar hierarchy, one wonders just how they understand and explain
away the instruction of St. Paul: 'Hold the form of sound words which thou hast
heard of me in faith and in love, which is in Christ Jesus...' (2 Tim. 1:13)
(34)
But our study carries us beyond the
issues of Scripture. The Bible is by no means the only channel through which
Tradition is preserved and handed down. Other organs of the Magisterium also
sub-serve this function - above all the Liturgy (the traditional Mass, the Breviary,
the Sacramental rites and traditional prayers), the Councils, the writings of
the sub-Apostolic fathers and the historical documents of the Church. It is
these 'traditions' of the Church, as much as Scripture, which function to
preserve the original deposit. St. Francis de Sales tells us that 'the orthodox
fathers received and honor with an equal affectionate piety and reverence, all
the books as well of the Old Testament as the New, since the one God is the
author of both, and also these Traditions, which as it were, were orally
dictated by Christ or the Holy Ghost and preserved in the Catholic Church by
perpetual succession.' He further states that 'the Scripture is the Gospel, but
it is not the whole Gospel, for traditions form the other part... He then who
shall teach against what the Apostles have taught, let him be accursed; but the
Apostles have taught by writing and by Tradition, and the whole is the Gospel.'
Hence it follows that, as St. John of Damascus said, 'he who believeth not
according to the Tradition of the Catholic Church... is an unbeliever', and
It is the nature of Tradition that
we shall discuss in the next chapter.
FOOTNOTES:
23. Nihil Obstat means there is
nothing objectionable.
24. One can document case after
case where errors are given such approval.
25. St. Thomas Aquinas, Catanea
aurea,
26. The Sayings of the Jewish
Fathers (Pirke Aboth), translated by W.O.E. Oesterley,
27. Father Brown remains a priest
in good standing. He is currently teaching at Union Theological Seminary in
28. Stephen B. Clark, Man and Woman
in Christ. Quoted in No. 29.,
29. Father George A. Kelly, The New
Biblical Theorists,
30. The nefarious origin of this
type of scholarship in the 'Bible Destructive Group' established around the
time of the French Revolution is well described by Dr. Ratibor-Ray M. Jurevich
in The Contemporary Faces of Satan,
31. Those confused by the seeming
contradiction of the Genesis explanation of the Creation and that offered in
Ecclesiastes are referred to Wolfgang Smith, Teilhardism and the New Religion,
TAN: III., 1988.
32. St. Gregory of Nyssa, Life of
Poses, N.Y. : Paulest Press, 1978.
33. The first quote from his
Commentary on Gal. V, the second is quoted in The Catechism of Perseverence by
Monsignor Gaume,
34. This is now translated as 'take
as a model of sound teaching what you have heard me say...' The other pertinent
passage from 1 Tim. 6:20 - 'keep that which is committed to thy trust, avoiding
profane novelties and words' is now translated as 'guard what has been
committed to you. Stay clear of worldly, idle talk.' Other excellent references
to the problem of bad translations are Ronald D. Lambert's Experiment in Heresy
and Gary K. Potter's The Liturgy Club, both in Triumph (Wash. D.C.) March and
May 1968. A similar pattern is to be found in the French translations. Cf. A
propos d'une falsification do l'Ecriture par Gerard Garitte, Itinieres, Nov.
1977. An excellent discussion by a non-Christian is to be found in The Survival
of English by Ian robinson,
35. St. Francis de Sales, The
catholic Controversy, translated by the Rev. Cuthbert Hedley, O.S. B.,
36. De fide ortho., IV, 10, col.
1128. Quoted by J. Tixeront, History of Dogmas,
37. Quoted by St. Canisius in his
Summa doctrinae christianae, Augustae vincelicorum apud Carolum Kollmann, 1833.
CHAPTER
IV, Part 1
JUST WHAT IS MEANT BY THE WORD 'TRADITION'? [1]
Etymologically tradition simply means 'that which is
transmitted,' or 'handed on.' According to the Catholic Encyclopedia (l908),
'traditional truth was confided to the Church as a deposit which it would guard
and carefully transmit as it had received it without adding to it or taking
anything away...'
As to the hierarchy, as Cardinal Franzelin puts it in his work 'De Divine Traditione et Scriptura': 'The Lord chose a body of men to whom he entrusted his Revelation. He sent them to preach this truth and he threatened punishment on those who would not listen to them... Entrusted with this mission, the Apostles and their appointed successors have taught all generations the revealed truth which comes from Christ.'
It should of course be abundantly clear that the Christian Revelation was complete with the death of the last Apostle. There is no such thing as 'ongoing revelation.' The Teaching of the Magisterium is quite clear on this issue: 'The Revelation made to the Apostles by Christ and by the Holy spirit whom He sent to teach them all truth was final, definitive. To that body of revealed truth nothing has been, or ever will be, added.'(3)
It should also be clear that this restriction on the hierarchy applies as much to the Pope as it does to any other member of the body of the faithful. As Cardinal Hergenrother notes (in the Catholic Encyclopedia), 'He is circumscribed by the consciousness of the necessity of making a righteous and beneficent use of the duties attached to his privileges... He is also circumscribed by the spirit and practice of the Church, by the respect due to General councils, and to the ancient statutes and customs' Now, this Revelation is given to us in Scripture and Tradition, and is preserved for us in the writings of the 'Fathers,' and the 'traditions(4)' of the Church. It is passed on to us through the various 'organs' of the Magisterium, of which the Pope himself is but one.
We have already discussed Scripture and shown that in fact, it is but a part of tradition. In the present chapter we will consider in greater detail this broader concept. And in doing so, we shall follow the pattern of theological texts by initiating the discussion with the following de fide statement taken from Session IV of he Council of Trent: 'Our Lord Jesus Christ, the Son of God, first promulgates with His own mouth, and then commanded to be preached by His Apostles to every creature, as the fountain of all, both saving truth and moral discipline; and seeing clearly that the truth and discipline are contained in the written books, and the unwritten traditions which, received by the Apostles themselves, the Holy Ghost dictating, have come down even unto us, transmitted as it were from hand to hand; [the synod], following the examples of the orthodox Fathers, receives and venerates with an equal affection of piety and reverence all the books of both the Old and the New Testament - seeing that one God is the author of both, - as also the said traditions, those appertaining to faith as well as to morals, as having been dictated either by Christ's own mouth or by the Holy Ghost, and preserved in the Catholic Church by a continuous succession... If anyone... knowingly and deliberately condemn the traditions aforesaid; let him be anathema.'
Despite the distortions that mistranslating and private interpretation leave Scripture open to, and despite the fact that the various Protestant sects reject certain of the Biblical books of the Catholic Canon (as Luther repudiated both the Epistle of St. James and the book of Esther), the meaning of the term remains relatively clear. Such however is not true of the term 'tradition' which has been used in such a wide variety of contexts, and with reference to different aspects of the divine depositum. Some would limit its use to the divinely revealed dogmas not contained in Scripture, while others apply the term to cover the whole spectrum of Catholic teaching and practice(5). In order to clarify the issue theologians have defined Tradition as dogmatic or disciplinary from the point of view of its subject matter; and divine or divine-Apostolic from the point of view of its origin. It is divine or divine-Apostolic to distinguish it, on the one hand from ecclesiastical traditions, which are the precepts and customs long observed in the Church, and which, even if they might have been revealed, can only be traced back to post-Apostolic times, and on the other hand, from human-Apostolic traditions which trace their origin to the Apostles indeed, but not in their capacities as channels of Revelation(6). Normally such distinctions are important only to theologians and historians. In the current situation, where the post-Conciliar church is abandoning many of its ancient practices faster than it can invent new ones, the defense of the faith requires that we be familiar with these concepts.
Several
points can now be made: First of all Tradition (with a capital 'T') as a
source of Revelation refers to immutable things which cannot be rejected or
changed regardless of whether they have been defined in a de fide manner or
solemnly proclaimed to be such. Second, such Traditions include both Truths and
Disciplines which have as their source Christ and the Apostles. Third, it is
extremely difficult if not impossible, at this point in time, to distinguish
between what is 'sub-Apostolic', what is truly 'divine-Apostolic'and what is
of' human-Apostolic' origins.(7) Thus for example, in the Canon of the
traditional Mass, apart from the Words of Consecration, we are by no means sure
which parts are of divine-Apostolic as opposed to ecclesiastical tradition. It
must be remembered that, as Cardinal Bellarmin states in his De Verbo Dei,
Tradition is called 'unwritten,' not because it was never written down, but
because it was not written down by the first author.(8) It may be reasonably
assumed that the sub-Apostolic authors to whom 'innovation' was anathema,
codified many 'customs, precepts, disciplines and practices' that were truly of
Apostolic origin. Further, it must be stated that ecclesiastical traditions,
while not carrying the same weight as Apostolic ones, certainly deserve our
greatest veneration, and to reject them on the grounds that they are not
'divine,' is as absurd as to reject the canons of the Ecumenical councils
because they did not derive from Christ Himself. As
Hence it follows that as St. Peter Canisius states in his Summa Doctrinae Christianae, 'it behoves us unanimously and inviolably to observe the ecclesiastical traditions, whether codified or simply retained by the customary practice of the Church.' All these points are summed up in the following, taken from a standard theological text: 'There are many regulations which have been handed down with Apostolic authority, but not as revealed by God. They are merely Apostolic Traditions, in contra-distinction to divine-Apostolic Traditions. This distinction, though clear enough in itself, is not easy of application, except in matters strictly dogmatical or strictly moral. In other matters, such as ecclesiastical institutions and disciplines, there are various criteria to guide us; e.g. (A) the distinct testimony of the teaching Apostolate or of ecclesiastical documents that some institution is of Divine origin...; (B) the nature of the institution itself - for instance the essential parts of the sacraments... Where these criteria cannot be applied and the practice of the Church does not decide the point, it remains an open question whether a given institution is of Divine right and belongs to the Deposit of the Faith. IN any case, we are bound to respect such traditions, and also those which are merely ecclesiastical. Thus in the Creed of Pius IV [Creeds are part of the Solemn Magisterium - Ed.] we say: 'I most steadfastly admit and embrace Apostolic and Ecclesiastical Traditions and all other observances and institutions of the said church... I also receive and admit the received and approved ceremonies of the Catholic Church used in the solemn administration of all the Sacraments.'
Among the Traditions which are clearly of Apostolic origin are included 'the inspiration of the books of the Old and the New Testament, the power of the sign of the cross, the determination of the precise number of the sacraments, the baptism of infants, the validity of baptism administered by heretics, the substitution of Sunday for the Sabbath, the Assumption of the most Blessed Virgin, etc...'(10). One can add to this list the 'form' and 'matter' of the Sacraments, especially that of the Holy Mass, and the establishment of the Episcopate as the legitimate descendants of the Apostles. It is this latter act that carries with it the concept of tradition (with a small 't'), for the legitimate pastors of the early Church established the ecclesiastical traditions - the 'precepts, customs, disciplines and practices,' not as men establishing human customs, but either as codifying those they had received or learnt from the Apostles, or as members of that one body fashioned by God Himself and animated and directed by His Holy Spirit. 'Hence their testimony is not the testimony of men, but of the Holy Ghost.' As it states in the Epistle of Diognetus, Christians 'have no earthly discovery transmitted to them, and are not careful to guard any mortal invention.'
One
is hardly surprised to find the majority of Church Fathers failing to make any
clear distinction between Apostolic and ecclesiastical traditions. Cardinal
Tixeront in his St. John Damascene states: 'St. Leo uses the word Tradition in
its primitive sense of teaching and custom transmitted by word of mouth or
practice.' He states elsewhere in the same text that St. John Damascene,
'like St. Basil... admits as a rule of faith, besides Scripture, certain
unwritten traditions that have come down from the Apostles, and certain
ecclesiastical customs that must be accepted as authoritative.'
The Councils also reflect the mind of the Church on this issue. Thus Cannon III of the Council of Carthage and Cannon XXI of the Council of Gangra state that it is 'insisted that the unwritten traditions shall have sway.' the Seventh Ecumenical council states that 'if anyone disregards any ecclesiastical tradition, written or unwritten, let him be anathema,' and 'let everything that conflicts with ecclesiastical tradition and teaching, and that has been innovated and done contrary to the examples outlined by the saints and the venerable Fathers, or that shall hereafter at any time be done in such a fashion, be anathema.' The Second Council of Nicaea also condemned 'those , who dare, after the impious fashion of heretics, to deride the ecclesiastical traditions and to invent novelties of some kind.'
Such also is the attitude of the saints and the Popes. St. Peter Damian (a 'doctor' of the Church) writes that 'it is unlawful to alter the established customs of the Church... Remove not the ancient landmarks which thy fathers have set.' St. John Chrysostome states: 'Is it Tradition, [if so] ask nothing more.' As Pope Benedict XV said, repeating almost verbatim one who held the Chair of Peter almost a thousand years before (Pope Sylvester), 'Do not innovate anything. Rest content with the Tradition.' Not one Church Father, not one saint or doctor of the Church, and not one Pope (prior to the present era) has ever decried or attempted to change the ecclesiastical traditions.
All this is a far cry from the teaching of the New and post-Conciliar Church whose erstwhile leader, Paul VI tells us 'it is necessary to know how to welcome with humility and an interior freedom what is innovative; one must break with the habitual attachment to what we used to designate as the unchangeable traditions of the Church...' Judas could not have said it better!
FOOTNOTES
1.
A Manual of Catholic Theology, based on Scheeban's 'Dogmatic' by Joseph Wilhelm
and Thomas Scannel,
2. Canon George D. Smith, The Teaching of the Catholic Church, op. cit.
3. In a similar vein: Fr. Daniel Lyons, Christianity and Infallibility, N.Y., Longmans Green, 1892: 'Neither the Church nor the Pope has power to add to it, or to take from, or to alter, in one jot or title, the contents of this Apostolic Revelation or deposit of faith.'
4. Tradition is further classified as objective when referring to dogmatic truths, and active by some in reference to the 'customs, precepts, disciplines, and practices,' and by still others when referring to the various organs of transmission such as the rites of the Church and the teaching Magisterium. It is called constitutive if it is established by the Apostles and continuative if of later origin. With regard to its relationship with Scripture, it is termed inherent (if what is handed on is clearly stated in Scripture), declarative (only stated in an obscure manner in Scripture and needing the help of Tradition to be understood, and constitutive (if not to be found in Scripture).
5. 'Every truth, every proposition of the deposit of Revelation is and has ever been implicitly of Catholic Faith; but that only those portions of it which have been authenticated by the infallible authority of the Church and by her proposed for the belief of all the faithful, are explicitly of Catholic faith.' Franzelin, op. cit, quoted from Daniel Lyons, op. cit., p. 214. The distinction is also discussed in Chapters II and V.
6. Many assume that Revelation only comes from Christ. While it is ultimately true that all Revelation comes from God, it may also come to us through the medium of the Apostles. The Christian Revelation was complete with the death of the last Apostle.
7.
St Clement, fourth Bishop of Rome and travelling companion to
8. contra Jul. Pelag. The Fathers of the Council of Trent were quite specific that 'truths and disciplines are contained in the written books and in the unwritten traditions,' but declined to specify these in an exact manner. The following passage from Rev. J. Waterworth's Canons and Decrees of the Council of Trent (London, Burns Oates, 1848) is pertinent: 'These regulations having been completed, the private congregations proceeded to consider divine and apostolic traditions - such doctrines that is, and practices, as, taught by Jesus Christ and his Apostles, have not been recorded in the sacred writings, but have been transmitted in various ways from age to age. Numerous congregations, both particular and general were held on this subject. On the existence of such traditions all were agreed; but whilst some insisted that the received traditions should be distinctly specified, others were as urgent that they should be approved of in the most general manner possible, even to the exclusion of the distinctive term Apostolic, for fear of seeming to repudiate such usages and rites as could not be traced to that source... In the general congregation of the 5th of April, the Bishop of Chioggia raised a more intemperate opposition; regarding the traditions as laws, not as revelations; and pronouncing it impious to declare them as of equal authority with the written word. This sentiment had no approvers, but excited the indignation of the whole assembly...'
9. Tertullian in the following passage shows that the practices of the Church fall in the category of Tradition. 'If for these [the practices of the Church] and other such rules, you insist upon having positive Scriptural injunction, you will find none. Tradition will be held forth to you as the originator of them, custom as their strengthener, and faith as their observer. That reason will support tradition and custom, and faith you will either yourself perceive, or learn from some one who has.' Discussing the practice of women veiling their hair at Church, he continues: 'This instances, therefore, will make it sufficiently plain that you can vindicate the keeping of even unwritten tradition established by custom; the proper witness for tradition when demonstrated by long-continued observance...' De Corona, Chapter IV.
10.
A Manual of Catholic Theology, based on Scheeban's 'Dogmatic' by Joseph Wilhelm
and Thomas Scanell,
CHAPTER IV, Part 2
JUST WHAT IS MEANT BY THE WORD 'TRADITION'? [2]
In order to better understand the relationship between Divine tradition and Ecclesiastical Tradition, we may draw a parallel between what is termed de fide definita or fide Catholica (truths divinely revealed by Christ or the Apostles and declared by the Church to be such), and what is termed de fide ecclesiastica (divina) or proxima fidei (revealed truths not as yet formally so declared by the Church). As Father Faber has said: 'There are three kinds of faith, human, which rests on human authority, and as such is uncertain and open to error; divine, which rests on divine authority, and ecclesiastical faith, which rests on the authority of the Church defining anything with the assistance of the Holy Ghost, through which she is preserved from the possibility of error; and this faith is infallible with a participated and borrowed infallibility, inferior in degree to divine faith, but with a certitude raising it far above human faith. If therefore anything be shown to be de fide ecclesiastica it is not only entitled to our acceptance, but it even overrules all opposition, as a man, though not formally a heretic, would, to use the common phrases, be rash, scandalous, and impious if he asserted the contrary.'
Yet
there is one difference between Divine and ecclesiastical traditions. The
former are immutable but the latter can be modified by appropriate authority.
Such of course assumes that they can clearly distinguish - as in the various
parts of the Mass - between these two. But 'modification' is a vastly different
thing from the abrogations and changes that have been introduced by the
post-Conciliar Church. How then do such legitimate modifications come about?
The answer lies in the following principle. The true Church and faith are
characterized as 'Living,' and the vine Christ established can always sprout
forth new branches. It is not the newness of the leaf, but the 'sap' that runs
in its veins that maintains both spiritual health and traditional integrity.
The fact that the feast of
A further extension of the concept of 'tradition' is to be found in the various 'organs' that are used to transmit the 'customs, precepts, institutions, disciplines and practices' of the Church to our generation. Thus Franzelin, the papal theologian at the First Vatican Council, describes what is handed down as 'objective tradition.' and the process of handing it down as 'active tradition.' Primary among these 'organs' are the Solemn Magisterium (dogmatic definitions of the Roman Pontiffs or Ecumenical councils, Professions of the Faith and theological censures, etc.); and the Ordinary or Universal Magisterium - which includes among other things the universal customs or practices associated with dogma and above all the traditional Roman Liturgy.
Clearly the traditional Mass combines all these aspects of tradition. Indeed, as Pope Pius XI said, 'it is the most important organ of the ordinary Magisterium of the Church,' and of 'the teaching of the Church.' It is, as the A.M. Henry, O.P. states, 'a theological locus of the first importance in knowing the living tradition of the Church.' Its content is partially of Divine origin, partially of Apostolic origin, and partially of Ecclesiastical derivation through as regards the Canon (the fixed and central core of the mass), with the exception of a few phrases, we are not sure which part belongs to which category - for as the Council of trent teaches, the Canon is 'composed out of the very words of the Lord, the traditions of the Apostles, and the pious institutions of the holy Pontiffs.' Though it has undergone various modifications throughout the ages, its essential nature has remained immutable and none of the parts known to be in its original form have ever been - prior to 1969 - deleted. As one theologian put it, 'were any of the early Christians to rise from their tombs in the catacombs, they would recognize in the Catholic worship of our times (needless to say, one is referring to the traditional Mass, and not the Novus Ordo Missae), not merely the elements, but also some details in the form of worship to which they were accustomed.' To quote Nicholas Gihr: 'Christ's example was the norm for the Apostles at the celebration of the Sacrifice. They did, first, only that which Christ had done before. According to His directions and under the inspiration of the Holy Ghost, they observed other things besides, namely, according to circumstances, they added various prayers and observances, in order to celebrate the Holy Mysteries as worthily and as edifying as possible. Those constituent portions of the sacrificial rite, which are found in all the ancient liturgies, incontestably have their origin from Apostolic times and tradition; the essential and fundamental features of the Sacrificial rite, introduced and enlarged upon by the Apostles, were preserved with fidelity and reverence in the Churches founded by them... certain ceremonies, for instance, the mystical blessings, the use of lights, incense, vestments and many things of that nature, she [the Church] employs by Apostolic prescription and tradition...'
No wonder then that the Abbe Gueranger states: 'It is to the Apostles that those ceremonies go back that accompany the administration of the sacraments, the establishment of the sacramentals, the principal feasts... The Apostolic liturgy is found entirely outside of Scripture; it belongs to the domain of Tradition...'
We must conclude then that the traditional Mass (as well as the other sacraments) are part of the Catholic Tradition. One cannot divorce the Magisterium from tradition for the Magisterium is, as the Catholic Encyclopedia states, 'the official organ of tradition.' Our faith then is totally dependent upon tradition and cannot under any guise depart from it. It is, as the Dictionaire de Theologie Catholique puts it, 'the faith that the Church (i.e., the Magisterium) teaches, for she has received it from the Apostles, and it is the norm of Truth.' And how could it be otherwise, for as Cardinal Saint Bellarmin says in his De Verbo Dei, one of the characteristics of tradition is that it is 'perpetual - for it was instituted that it might be continuously used till the consummation of the world...' Among the customs of the Church that he lists as examples of 'continuous usage' from the time of Christ to his day are 'the rites of administering the Sacraments, the feast days (Easter, etc;), the times of fasting, the celebration of the Mass and the divine office, et alia generis ejusdem (and things of a similar nature). Admittedly Bellarmin takes little pains to distinguish between what is 'divine' and what is 'ecclesiastical' in tradition; rather he describes it as an integral whole in which the distinctions are between the various parts. And indeed the distinctions that are are forced to make have about them a certain air of artificiality. One suspects that modern theologians have created such distinctions primarily to enable them to whittle away at the content of the faith. Thus it is that Boussuet defines Tradition as the 'interpreter of God's law,' and the 'unwritten doctrine coming from God and preserved in the feelings and universal practices of the Church.'
The 'traditions' - that is to say, the customs and practices of the Church which are not clearly Apostolic or sub-apostolic - are not opposed to Tradition, but the legitimate offspring of it; like Christ, the son is father to the parent. Thus it follows that one can speak of tradition in a still broader sense as the total influence of a Catholic society and culture upon the souls of its members. For example, however offensive it may be to modern eyes, the crawling of the Mexican peasant on her knees to venerate Our Lady of Guadaloupe can be called 'traditional' with complete legitimacy. The Catholic Encyclopedia (1908) expresses this well: 'This concept of tradition,' it states, 'is not always clear, but we endeavor to explain it to ourselves in the following manner: We are all conscious of an assemblage of ideas or opinions living in our mind... a common sentiment... a common spirit... The existence of tradition in the Church must be regarded as living in the spirit and the heart, thence translating itself into acts, and expressing itself into words and writings... this sentiment of the Church is peculiar in this that it is itself under the influence of grace. The thought of the Church is essentially traditional thought.' And why is this so' It is because those who are deeply steeped in the faith, whose patterns of life conform to the established and formal 'traditions,' find that their every act and thought is correspondingly influenced. Generosity, gentleness, courtesy, dignity and a whole host of similar qualities that reflect the divine virtues become a normal part of living. Such are not the qualities of the modern world, for 'the spirit of our times' is a rebellious spirit and has its origins in a very different source - one that can well be described as 'anti-traditional.'
Tradition then is a term that can be applied to the entire Christian ethos, and as such can be envisaged as a stately tree. Its roots are divine, and are often not clearly seen. They blend into the trunk which is solid, firm, and clearly visible - conforming to its 'ecclesiastical' and 'visible' nature. The branches can be likened to the various 'organs' of the Magisterium through which the 'sap' of the Holy Spirit constantly flows. The leaves, the flowers and the fruit complete the analogy - a living organism always changing with the seasons, always growing, occasionally losing a branch or bough, and yet always remaining essentially the same.
* * *
Now, if we have treated the subject of Tradition at great length, it is because the present situation demands a deeper understanding of the concept. The New and 'post-Conciliar' Church, despite its attempt to disguise the situation, represents a RUPTURE WITH TRADITION OF APOCALYPTIC PROPORTIONS. It is, to use the words of Pope Saint Pius X in his Encyclical Pascendi against the modernists, 'using all its ingenuity in an effort to weaken the force and falsify the character of tradition, so as to rob it of all its weight and authority.' In so far as the New Church teaches falsely (either by omission or commission) and replaces the 'customs, institutions, precepts, disciplines, and practices' of the traditional Church, not with alternative Apostolic actions, but with 'forms' of purely human origin, it follows the footsteps, not of Christ, but of the Protestant reformers such as Luther, Calvin and Cranmer. As to its magisterium, it can hardly be called the 'official organ of tradition' when it sets out to introduce among the faithful, entirely new rites modelled after the heretical forms of worship introduced by those who avowedly hat the true Church and deny her basic teachings. Nor can this 'new' and 'post-Conciliar' Magisterium proclaim as 'true' what the traditional Magisterium has defined as 'false' without in doing so denying the very possibility of truth, to say nothing of the inerrancy and indefectibility of the Church. To deny the traditions is to deny the inspired character of the Scriptures, to deny the rites of the Church, to deny the wisdom of the Fathers, the saints and the Popes, to deny many of the Sacraments, and indeed, to deny all that is truly cultured in the present world.
It
will be argued and is to be admitted that the post-Conciliar Church has
retained many 'traditions,' as indeed, in fact, the Protestants also did (such
as going to Church on Sunday). In doing so however, she has preserved only
those which are acceptable to the modern world and our 'separate brethren.'
Listen to the words of Paul VI
addressed to those Catholics who insisted on retaining the traditional Mass:
'It is for the Pope, the
In the present confusion is to Tradition and the continuous teaching of the Magisterium of the Church that the faithful must turn for guidance. Tradition is what the magisterium teaches and must for all times remain the 'rule of faith.' When doubt arises, the fathers and the saints have always turned to this source for clarification.
'I have often then enquired earnestly and attentively of very many men eminent for sanctity and learning, how and by what rule I may be able to distinguish the truth of the Catholic faith from the falsehood of heretical depravity; and I have always and in almost every instance received an answer to this effect: That whether I or anyone else should wish to detect the frauds and avoid the snares of heretics as they arise, and to continue sound and complete in the Catholic faith, we must, the Lord helping, fortify our own belief in two ways: first by the authority of the Divine law, and then, by the tradition of the Catholic Church.'
No one can deny but that the post-Conciliar Church has abandoned many of the traditions of the Catholic Church - some of them, as the liturgy and sacraments, of fundamental importance. It has gone further and replaced these sacred traditions with man made creations which it demands that we accept under obedience. Those who have resisted have been placed under every form of psychological pressure to abandon their stand. (The use of physical force when it comes to religion is not the style of our age.) Faced as we are with innovation upon innovation - one is reminded of the complaint of St. Basil during the Arian persecution - 'only one offence is now vigorously punished, an accurate observance of our fathers' traditions.'
To argue that we need only accept what in tradition is clearly 'divine,' is similar to arguing that Catholics need only believe what has been proclaimed by the Church as de fide by the Supreme Magisterium. It is to attack the 'trunk' of the tree and to presume that the 'roots' will survive in spite of this. To divorce tradition from custom is to divorce faith from practice; to separate Christ's teaching from His actions, to consider the Apostles and their immediate spiritual descendants as inferior to ourselves in wisdom, and to refuse to Truth its legitimate manner of expression. To separate the Church from her traditions is to disrupt her 'unity,' and to proclaim she is no longer to wear the 'wedding garments' that characterize her as the 'Spouse of Christ.' To claim that we are other than traditional Catholics is to state that we are not Catholics at all.
Unless
the New Church can claim and proclaim with her founding Apostles 'Ego enim
accepi a Domino quod et traditi vobis - For I have received of the Lord that
which I have transmitted unto you...' it is not the Church that Christ founded.
As Cardinal Cajetan has said: 'note well that God's teaching alone is really
the rule of faith. Although the universal Church cannot err in her faith, she
is, however, not herself the rule of faith: the divine teaching upon which she
is founded alone is such.' The faithful have every right to protect and
preserve their faith and the only way they can effectively do so is to preserve
intact the traditions of the
'And we charge you, brethren, in the name of Our Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderly, and not according to the tradition which they have received of me' (II Thes. 3:6).
'It is the most insolent madness to dispute whether that ought to be done which the whole Church does... impious... scandalous.... dishonoring the Church.... Not with those who invent and change, who propose and modify, who select and adjust, or who teach that men may change and modify, select and adjust, but with those who hold fast, who guard and follow what was once delivered.'
FOOTNOTES to CHAPTER IV
1. A Manual of
Catholic Theology, based on Scheeban's
'Dogmatic' by Joseph Wilhelm and Thomas Scannel,
2. Canon George D. Smith, The
Teaching of the Catholic Church, op. cit.
3. In a similar vein: Fr. Daniel
Lyons, Christianity and Infallibility, N.Y.,
Longmans Green, 1892: 'Neither the Church nor the Pope has power to add to it,
or to take from, or to alter, in one jot or title, the contents of this
Apostolic Revelation or deposit of faith.'
4. Tradition is
further classified as objective when referring to dogmatic truths, and active
by some in reference to the 'customs, precepts, disciplines, and practices,'
and by still others when referring to the various organs of transmission such
as the rites of the Church and the teaching Magisterium. It is called
constitutive if it is established by the Apostles and continuative if of later
origin. With regard to its relationship with Scripture, it is termed inherent
(if what is handed on is clearly stated in Scripture), declarative (only stated
in an obscure manner in Scripture and needing the help of Tradition to be
understood, and constitutive (if not to be found in Scripture).
5. 'Every truth, every proposition
of the deposit of Revelation is and has ever been implicitly
of Catholic Faith; but that only those portions of it which have been
authenticated by the infallible authority of the Church and by her proposed for
the belief of all the faithful, are explicitly of Catholic faith.' Franzelin,
op. cit, quoted from Daniel Lyons, op. cit., p. 214. The distinction is also
discussed in Chapters II and V.
6. Many assume that Revelation
only comes from Christ. While it is ultimately true that all Revelation comes
from God, it may also come to us through the medium of the Apostles. The Christian
Revelation was complete with the death of the last Apostle.
7. St Clement, fourth Bishop of
Rome and travelling companion to
8. contra Jul. Pelag. The Fathers
of the Council of Trent were quite specific that 'truths and disciplines are
contained in the written books and in the unwritten traditions,' but declined
to specify these in an exact manner. The following passage from Rev. J.
Waterworth's Canons and Decrees of the Council of Trent (London, Burns Oates,
1848) is pertinent: 'These regulations having been completed, the private
congregations proceeded to consider divine and apostolic traditions - such doctrines
that is, and practices, as, taught by Jesus Christ and his Apostles, have not
been recorded in the sacred writings, but have been transmitted in various ways
from age to age. Numerous congregations, both particular and general were held
on this subject. On the existence of such traditions all were agreed; but
whilst some insisted that the received traditions should be distinctly
specified, others were as urgent that they should be approved of in the most
general manner possible, even to the exclusion of the distinctive term
Apostolic, for fear of seeming to repudiate such usages and rites as could not
be traced to that source... In the general congregation of the 5th of April,
the Bishop of Chioggia raised a more intemperate opposition; regarding the
traditions as laws, not as revelations; and pronouncing it impious to declare
them as of equal authority with the written word. This sentiment had no
approvers, but excited the indignation of the whole assembly...'
9. Tertullian in
the following passage shows that the practices of the Church fall in the
category of Tradition. 'If for these [the practices of the Church] and other
such rules, you insist upon having positive Scriptural injunction, you will
find none. Tradition will be held forth to you as the originator of them,
custom as their strengthener, and faith as their observer. That reason will
support tradition and custom, and faith you will either yourself perceive, or
learn from some one who has.' Discussing the practice of women veiling their hair
at Church, he continues: 'This instances, therefore, will make it sufficiently
plain that you can vindicate the keeping of even unwritten tradition
established by custom; the proper witness for tradition when demonstrated by
long-continued observance...' De Corona, Chapter IV.
10. A Manual of Catholic
Theology, based on Scheeban's 'Dogmatic' by Joseph Wilhelm and Thomas
Scanell,
11. Exposition of Christian
Doctrine, op.cit
12. J. Tixeront, History of Dogmas,
13. J. Tixeront, op. cit.
14. dialogus contra Luciferanos,
viii.
15. John Barry, Tradition and
Scripture,
16. De Spiritu Sancto, 25, 66, 67,
71.
17. It is pertinent to note that
'The Profession of The Catholic Faith for Converts' required by the traditional
Church states: 'I admit and embrace most firmly the apostolic and ecclesiastical traditions
and all the other constitutions and prescriptions of the Church' (Collectio
Ritum, 1964). St. John Fisher taught that 'Those Apostolic traditions which are
not recorded in Scriptures must none the less be observed. In addition to these
traditions, the customs received by the universal Church must not be rejected
by any Christian.' (Quoted by E.E. Reynolds, in his St. John Fisher,
N.Y.:Kennedy, 1955).
18. The Book of 'The Lord Be With
You', Selected Writings on the Spiritual Life, translated with an Introduction
by Patricia McNulty,
19. Homily IV on Tessalonians,
available in translation from Michel Erdmans Publ. House, 1969
20. Encyclical Ad Beatissimi
Apostolorum, Nov. 1, 1914.
21. La Croix, Sept 4., 1970
22. Introduction to The Life of St.
Alphonso Maria de Liguori,
23. In times of persecution the
Sacred Species was distributed to the faithful in the hand (and usually in a
pure linen cloth), for transport to those who could not come to the catacombs
because of age or illness. Such circumstances do not prevail today.
24. In writing about the Feast of
the Sacred heart, Gerald Manley Hopkins said: 'This is what the Church does or
the Holy Ghost who rules the Church: out of the store which Christ left behind
him he brings forth from time to time as need requires some doctrine or some
devotion which was indeed known to the Apostles and is old, but is unknown or
little known at the time and comes upon the world as new. Such is the case with
the worship of the Sacred Heart.' (Sermons and Devotional Writings of Gerald
Manley Hopkins, Edited by Christopher Devlin, London:Oxford, 1959).
25. Tractatus De Divina traditione
et Scriptura, Roma:Typis S.C. De Propag. Fide, 1870.
26. Later theologians have labelled
'objective' tradition as the 'remote rule of faith'; and the magisterium or
'active' tradition as the 'proximate rule of faith.' Still others have reversed
the terms 'remote' and 'proximate.' Pius XII used the phrase
'proximate and universal norm for every theologian' with regard to the
Magisterium (A.A.S. XLII, l150, 567), but at the same time made it clear that
the magisterium is the 'guardian and interpreter of revealed truth,' and not 'a
separate source of truth.'
27. Rev. Greg. 1937, p. 79.
28. A.M. Henry, O.P., An
Introduction to Theology,
29. A. H. Mathew, Ecclesia: The
30. Nicholas Gihr, The Holy
Sacrifice of the Mass,
31. Abbe Gueranger, Institutions
Liturgique, he also notes that one of the characteristic s of the various
Protestant changes in the liturgical forms is 'the hatred of all that is
Traditional in the formulas of divine worship.'
32. Dictionaire de Theologie
Catholique, Paris: Letouzey et Ane, 1911-49. The well known authority Deneffe
states 'In the nineteenth and twentieth centuries many theologians say it quite
clearly: Tradition is the Church teaching... Indeed, some say, TRADITION IS THE
CHURCH MAGISTERIUM.' (Der Traditionsbegriff, quoted by J.P. Mackey, The Modern
Theology of Tradition, N.Y.: Herder, 1963.) Such was the opinion of Father C.
Pesch: 'we understand by Tradition that organ by which revealed truths are
handed on, and the organ in question is the Church Magisterium.' (Praelectiones
Dogmaticae, Freiburg: 1909.)
33. The faithful Catholic finds no
need to make these distinctions because he is prone, almost by the vary nature
of his soul, to accept what is divine, divine-apostolic and ecclesiastical with
the same reverence and love. he would not more think if changing his rites than
would a devout Moslem, Hindu or Buddhist. Is the traditional Mass any less
'Catholic' than Scripture? Surely it deserves at least the same respect.
34. Cardinal Boussuet, Defense de
la tradition des saintes Peres, various editions.
35. It may be added that the new
Cathedral of Guadaloupe has virtually made this impossible by means of a
conveyer belt that brings pilgrims through a side door beneath the picture
rather than letting them approach it from the main aisle. Such a change is
certainly 'anti-traditional. They have compounded this offense by claiming a
new building was necessary because the old one was in danger of falling down,
and then turning the old one into a museum!
36. As might be expected, the
Modernist attack was directed primarily against the traditions of the Church.
Under the guise of 'historical criticism,' they attacked the Apostolicity of
her practices as well as her doctrines. As Loisy said, 'what disquiets the
faithful as far as Tradition is concerned is the impossibility of reconciling
the historical development of Christian doctrine with the claim made by
theologians that it [Tradition] is immutable.' Let us have no illusions. The
Faithful were not disquieted; Loisy was, as are the modernists in control of
the new Church. Then as today, they claimed they were attacking tradition in
the name of the 'faithful.' Others such as Tyrrell attacked tradition on the
grounds that it derived, 'not from a deposit of doctrine committed to the care
of the teaching Church, and of which the faithful are to receive authoritative
interpretation from time to time,' but from 'the life of the collectivity of
religious souls, or rather, of all men of good will who aspire to realize an
ideal higher than the earthly aims of egoists' (Archbishop Mercier's
Encyclical, 1908). The Protestants of course attack tradition, for it above all
condemns them. Listen to Paul Tillich: 'We must forget everything traditional
we have learned about God, perhaps even the word itself' (Quoted by Thomas
Molnar in Utopia, the Perennial Heresy, N.Y.: Funk and Wagnalls, 1967.)
37. L'Osservatore Romano, June 3,
1976.
38. St. Thomas Aquinas defines
heresy as 'a species of infidelity in men who, having professed the faith of
Christ, corrupt its dogmas... the right Christian faith consists of giving
one's voluntary assent to Christ in all that truly belongs to His teaching.
There are, therefore, two ways of deviating from Christianity: the one by
refusing to believe in Christ Himself, which is the way of infidelity of the
pagans and Jews; the other by restricting belief in certain points of Christ's
doctrine selected and fashioned at pleasure, which is the way of heretics. The
subject-matter of both faith and heresy is, therefore, the deposit of the faith,
that is, the sum total of truths revealed in Scripture and Tradition.... The
believer accepts the whole deposit as proposed by the Church; the heretics
accepts only such parts of it as commend themselves to his own approval' (Summa
II-II, Q. 11, a. 1). It would be one thing - though still offensive - if Paul
abrogated certain traditional pious practices, but is quite another for him to
abrogate the Mass - especially as no one can say with certainty which parts are
divine, apostolic and or ecclesiastical in origin.
39. Canon George Smith, The
Teaching of the Catholic Church, op. Cit.
40. Discourses against the Arians.
He also said of the Arians, 'they have the churches, but we have the faith.'
41. The Commonitory, Chapter II, A
Select Library of Nicene and Post-Nicene Fathers,
42. Ep. 243.
43. Traditional Catholics
should avoid the terms 'traditionalism' and 'traditionalist' as these pertain
to a condemned heresy. The Catholic Encyclopedia (1908) states: 'according to
Traditionalism, human reason is of itself radically unable to know with
certainty any truth or, at least, the fundamental truths of the metaphysical,
moral, and religious order. Hence our first act of knowledge must be an act of
faith, based on the authority of revelation. This revelation is transmitted to
us through society, and its truth is guaranteed by tradition or the general
consent of mankind.' This was the error of Lamennais who saw tradition as a
reflection of the common beliefs and practices of society, and not the other
way around - essentially a modernist position.l
44. Commentarium, IIa-IIae, qu. 2,
art.6
45. Liber de Vera Religione, 6.
CHAPTER
V, Part 1
THE NATURE OF THE CATHOLIC FAITH
'Without faith, it is impossible to please God'
(Heb. 11:6)
We have demonstrated that the Catholic 'rule of faith' must be 'the Bible and Divine Tradition', and that the Magisterium can in no way depart from these primary sources (1). We have further demonstrated that the 'traditions' of the Church are part and parcel of the Magisterium, for it is through them, as well as through other organs, that 'the teaching authority of the Church is manifest'. It behooves us now to consider the concept of Faith in greater detail. The topic is of considerable importance because the meaning conveyed by this term when used by traditional Catholics is quite different than that generally given to it by those outside the faith, and/or by post-Conciliar Catholics.
According to The Catholic Encyclopedia
(1908), Faith must be considered both objectively and
subjectively. 'Objectively' it stands for the sum of truths revealed by God in Scripture
and Tradition (the 'rule of faith') and which the Church presents to
us in a brief form in her creeds [and in her other Magisterial organs such as
the Liturgy and the famous Catechism of the Council of Trent - editor(2)] ;
'Subjectively' it stands for the habit or virtue by which we assent to these
truths.' According to
'The Revelation made to the Apostles by Christ and by the Holy spirit whom He sent to teach them all truth was final and definitive. To that body of revealed truth nothing has been, or ever will be added. The duty of the Apostles and their successors was clear; to guard jealously the precious thing committed to their care and to transmit it whole and entire to posterity'(4?).
Objective Faith
If the Catholic Church is the one true Church, and not just one Church among others, then the faith she teaches is the one true faith, and not just one faith among others. What then does a Catholic understand by 'the Faith'? In what must he place his belief? The answer is made clear by his traditional 'Act of Faith'.
'O my God, I firmly believe in all that Your Holy Catholic Church approves and teaches, since it is You, the Infallible Truth, who has revealed it to your Church.'
One must believe everything that the Church teaches
'Such is the nature of Catholicism that it does not admit of more or less, but must be held as a whole or as a whole rejected' (Pope Benedict XV, Ad beatissimi Apostolorum). As Father Hahel explains, this means that 'to believe rightly... everything without exception that God teaches us through the Catholic Church, be it written or tradition; be it Holy Writ or not, must be believed. For Christ commissioned His Apostles to teach all nations and to teach them everything that He had told them. By that He has imposed upon everybody who hears His teachings, the duty to believe all of it. If any one were to reject one simple truth of the faith, though he accepted all others, he would come under the category of those of whom St. James says: 'now whosoever shall keep the whole law, but offend in one point, is become guilty of all''(5).
This teaching of the Church is particularly important in our day. If we reject any of the truths of the Catholic faith - even one - we can no longer call ourselves Catholic. If the acceptance of Vatican II (to which the post-Conciliar conscience is bound) involves a single change in the teaching of the Church Magisterium, this principle applies. Consider the statement of the Martyr St. Edmund Campion given to the Anglican Bishop Chaney during his 'trial': 'What is the use of fighting for many articles of the Faith, and to perish for doubting a few. He believes no one article of the Faith who refuses to believe any single one. In vain do you defend the religion of Catholics, if you hug only that which you like, and cut off all that seems not right in your eyes. There is but one plain known road: not enclosed by your palings [fences] or mine, not by private judgment, but by the severe laws of humility and obedience.' As Pope Leo XIII said in his Encyclical Sapaentiae Christianae: 'To refuse to believe in any one of them is equivalent to rejecting them all', and as Pius XII taught in his address to the Bishops of the Sacred Congregation in 1949: 'The Catholic doctrine must be set forth and taught completely and entirely. One cannot allow that anything should be omitted or veiled in ambiguous terms...'
There may of course be certain Truths that the Church teaches and that a given Catholic may be unaware of. His attitude however, is that of a person who wishes to think correctly, rather than of one who wishes to think for himself. When faced with a doctrinal or a moral question, the Catholic hastens to ask 'what does the Church teach?' The Church in turn makes no demand that the faithful know all that she holds true (the average person might not know the application of moral principles to a highly technical medical situation). She considers certain truths to be necessary (necessitate medii) for salvation, and these must be believed by all men in an explicit manner(6). She insists that the faithful be instructed in their catechism in accord with their ability to understand, and it goes without saying that the Catholic has an obligation to know those truths necessary for him to life a Catholic life. Beyond this however, there are still other truths that the Church teaches and which the ordinary Catholic may be unaware of without thereby endangering his soul - truths which he must nevertheless believe implicitly - that is to say, the Catholic must give assent to them because the Church proposes them for belief. A Catholic must believe them for the simple reason that he must believe that the Church derives her truths from Christ and hence is incapable of teaching error.
This teaching should not be confused with the Protestant idea that there are certain 'fundamental' and other 'non-fundamental' truths - the former to be held by all, while the latter can be subject to individual choice. A Catholic must accept all the truths of the Church with the same faith and assent(7). (The Protestant sects had to make such distinctions if they were ever to cooperate with each other.) Yet Vatican II has introduced just such a concept in teaching that there is a 'hierarchy' of truths in the Church's teaching. To quote the documents directly: 'when comparing doctrines, they [Catholics] should remember that in Catholic teaching there exists an order or 'hierarchy' of truths, since they vary in their relationship to the foundation of the Christian faith' (de Oecumenismo) (8). Dr. Oscar Cullmann, one of the Protestant 'observers', considered this one of the 'most revolutionary' statements to come out of Vatican II, and Dr. McAfee Brown suggested that such truths as the Immaculate Conception and Assumption, 'stumbling blocks in ecumenical discussion', should be placed well down on the scale of the 'hierarchy of truths'.
Modernists who believe that truth is the expression of humankind's 'religious consciousness', and who see this 'consciousness' as constantly evolving, necessarily find themselves in conflict with the stance of the Church on the fixed nature of truth. The only way they can introduce their ideas into the bosom of the Church is by resorting to ambiguity and 'double-speak'. Under the guise of interpreting the Faith in new ways to make it more acceptable to modern man, they proceed to apply the label of 'adaptation', 'development', and even 'evolution' to doctrine. Claiming that throughout the course of history God reveals himself more fully, they managed to introduce such ideas into the documents of Vatican II: 'As the centuries succeed one another, the Church constantly moves forward towards the fullness of divine truth until the words of God reach their complete fulfillment in her... thanks to the experience of past ages, the progress of the sciences, and the treasures hidden in the various forms of human culture, the nature of man himself is more clearly revealed and new roads to truth are opened.' (9)
It is of course quite true that we can explain our faith to non-believers in terms that may be understandable to them, indeed, we have a certain obligation in charity to do so. It is however totally false to state that our Faith must adapt itself to modern man, and equally false to state that our faith 'evolves' in anything like the Darwinism process. There has been, since the days of Cardinal Newman, a great deal of loose talk about the 'Development of Christian Doctrine'(10). The term 'development' requires precise definition, for some of the faithful use this term to describe the 'flowering' of the Faith, much as a tree grows and blooms that it might be 'fruitful', while others use this same term to disguise what is in fact radical change.
One must understand just what a given author means by
'development', for, as we have shown it is de fide that Christian Revelation
ended with the death of the last Apostle. Dogmas implicit in this revelation
may become explicit and more clearly stated, but by definition cannot be
altered, abrogated or added on to. How then does dogma 'develop'? Van Noort
tells us it can do so in three ways: '1) In a more finished exposition of dogma
the gist of which had always been taught explicitly; 2) in an explicit proposal
of dogmas which had formerly been taught implicitly; and 3) in the clear-cut
proposal of dogmas which formerly were proposed in a less obvious fashion.'
(11).
In other words, the whole of revealed truth is contained in
the sources of revelation, but in the course of ages it has undergone, and
still undergoes, a process of 'unfolding' whereby the faithful, under the
infallible guidance of the Church, arrive at a fuller understanding of the
truths which God has revealed. As
The idea that God reveals Himself more fully during the course of time may have been true prior to the Incarnation, but clearly it is not so since. There is no such thing as an 'ongoing revelation' (13).
�Let them [the faithful] blend modern science and
its theories and the understanding of the most recent discoveries with
Christian morality and doctrine.'
(
Those who talk of 'aggiornamento' or 'adapting' the teachings of the Church so as to make them acceptable to the modern 'world' forget that the so-called modern world is intrinsically opposed to the to the Church's constituency, 'Kingdom of Heaven'. Indeed by its very nature the modern world represents a rupture with traditional values. It is founded on principles that reflect a basic infidelity to Christ - it has replaced the fire of love with the arson of rebellion, and cries out with Rousseau 'Ecrase l'Infamy'. How can the Church, the Bride of Christ, adapt itself to this infidelity? Those who foster such ideas commit spiritual adultery and call down upon themselves the anathema Jeremias laid upon the Jews of his day who had become a 'generation of harlots'. How can one adapt truth to error? The absurdity of the adaptionist position, promulgated under the banner of aggiornamento, becomes even clearer when we consider the parable of the Prodigal Son. It was not for 'the father' to join his son who had become a herder of swine, but for the son to return to his father's home. In no other way can the 'fatted lamb' be killed. It is modern man who must change and not the Church. The results of his apostasy are manifest. Revolution always results in devastation. 'Hold firmly that our faith is identical with that of the ancients. Deny this and you dissolve the unity of the Church.'
'All those things are to be believed with divine and
Catholic faith which are contained in the Word of God or handed down, and which
the Church, either by a solemn judgment or by her ordinary and universally
teaching (Magisterium) proposes for belief as having been divinely revealed.'
(
The authority of the Ordinary or Universal Magisterium, if
not openly denied, is currently diminished in a variety of ways. The
post-Conciliar Church, following in the footsteps of the 'Inopportunists' of
This claim that nothing de fide has been changed has a further consequence. In so far as it obfuscates the limits of the Magisterium and implicitly declares that what comes under the heading of the Ordinary Magisterium is not de fide, it allows the faithful to ignore a wealth of documents wherein they would normally come to a deeper understanding of the faith. Even if they do not embrace formal heresy, they are as a result constantly exposed to un-Catholic and anti-Catholic material which corrodes their faith. It is not in the least bit unusual to find them embracing views that are 'savoring of heresy, suspect of heresy, close upon heresy, schismatical, Jewish, pagan, atheistical, blasphemous, impious, erroneous, close upon error, savoring or suspected of error, scandalous, temerarious, seditious, ill-sounding, offensive to pious ears, lax, likely insane...', and still claiming to be Catholic.
As Mgr. Van Noort points out, the belief that 'one may reject or call into doubt any non-revealed truth one chooses, without committing sin or injuring the Catholic profession of faith' is an 'extremely serious error'. He continues, 'some truths are so necessarily intertwined with revelation that to deny or doubt them would cause injury to revelation itself... Other truths are connected to revelation as a necessary consequence (conclusio theologica)... finally, some truths are necessarily connected with revelation by reason of its goal (decisions relating to the universal discipline of the Church). Truths not formally revealed but bound up with Revelation in one of these three ways just pointed to, look directly to the guardianship and practical application of the deposit of the faith; thus indirectly they belong to the deposit itself and to Catholic faith.'
It is important to once again point out that dogmas are declared de fide in a solemn or extraordinary manner only when they are brought into question. And truths so proclaimed have no greater claim on our assent then they had when they were considered part of the ordinary magisterium. Proclamations regarding the Immaculate Conception or the Assumption of Our Lady are not additions to our faith but rather formal authoritative and definitive declarations of what the faith teaches(20). Prior to Vatican II, no Council or Pope ever claimed or professed to be doing more than making explicit what was contained in the original Revelation and hence already of implicit faith. If this false concept that only what is declared de fide in an extraordinary manner were true, or only what is contained in the Solemn Magisterium is true, then what would the Catholic of the first centuries have had to believe? Listen to the words of Pope Pius XI: 'Not because the Church had defined and sanctioned truths by solemn decree of the Church at different times, and even in times near to us, are they therefore not equally certain and not equally to be believed. For has not God revealed them all?...The Church has the duty to proceed opportunely in defining points of faith with solemn rites and decrees, when there is a need to declare them to resist more effectively the errors and the assaults of heretics or to impress upon the minds of the faithful clearer and more profound explanations of points of sacred doctrine. However, in this explanatory use of the teaching authority nothing is invented nor is anything new added to the sum of the truths that are, at least implicitly, contained in the deposit of divine revelation that was entrusted by God to the church. Instead, points of faith are defined that could by chance still seem obscure to some, or truths are established as matters of faith that for the first time are called into question'(Mortalium animos).
One cannot limit the faith of Catholics to what has been declared de fide by the Supreme or Extraordinary Magisterium. Catholics must believe in all the ex Cathedra teachings contained in the Ordinary and Universal Magisterium the extent of which is covered in Chapter II. They must also believe those truths which are implicitly contained in revelation, as well as those which are indirectly related to what has been revealed.
Such then in summary is the 'objective' aspect of the Catholic faith. It is to these truths which we must give our assent.
'The faith of the Church is not made by our faith, but by our assent, which assent commeth to us, and is the work of our soul'
The 'subjective' nature of the Faith is 'the habit or virtue by which we assent to these truths'.
CHAPTER V,
Part 2
Now both the 'facts' we believe and
the grace we have to give our assent to them are 'gifts' from God. As Vatican I
states: 'Faith itself and in itself, even if it does not work through charity,
is a gift of God, and its act is a work pertaining to salvation; by it a man
offers to God Himself a free obedience insofar as he consents and cooperates
with His grace which he could refuse.'
That faith is a 'gift' in no way
means that those who lack it are somehow excused and free of all
responsibility. The faith is a 'gift' because it is freely given us by God,
and, as with any 'gift', we must be willing to accept it - it cannot be forced
upon us. God could not in charity (which is His very nature) hold back from any
soul the necessary grace required. As St.
Augustine teaches in his commentary on the passage 'no one can come to me
[by faith] unless the Father who sent me draw him', says: 'And yet no one comes
[to the faith] unless he wills to. He is drawn therefore, in marvellous ways to
will by Him who knows how to work interiorly in the very hearts of men; not
that men - something which is impossible -should believe unwillingly, but that
from unwilling they should be rendered willing... God acts with persuasions
that we may will and believe; what is more, God Himself brings about in a man
the very will to believe.'
In similar manner, Msgr. Van Noort
states that 'the vocation to the faith... is a free gift of God, which, just as
it is denied to no adult except through his own fault, cannot be merited by any
natural work.'. God is always calling us to give our assent to truth, and it is
within our power to refuse this assent. Thus man is responsible for examining
the claims of the Church while remaining free to accept or reject the these
claims.
Catholics are often accused of
giving 'blind' assent to the teachings of the church. By 'blind' is meant,
'unreasoning' and 'unthinking'. Now such an accusation is doubly false, for
Catholics give no blind assent to the Church, and indeed, are forbidden to do
so. As
The habit or virtue by which we
give our assent to the teachings of the Church is never a 'cool feeling'
arising from some evolutionary subconscious. This of course, in no way
precludes our feeling strongly about the faith.
'69 of the bishops and only 45
of the priests agreed that 'faith means essentially belief in the doctrines of
he Catholic Church', whereas 46 of the bishops and 69 of the clergy would agree
that faith is 'primarily an encounter with God and Jesus Christ rather than an
assent to a coherent set of defined truths.'
(Andrew Greeley, l973)
There has been no post-Conciliar
concept of faith as such, and put to the question, most authorities would claim
that there has been no change in the meaning of the term. Yet the word 'faith'
is used by members of this Church in such a wide variety of circumstances as to
make its definition virtually impossible. What is fostered by this institution
is an 'open' attitude - if some Catholic want to believe in the traditional
way, this is acceptable, providing they also tolerate the new 'pluralism' and
don't insist upon participating in the traditional rites, and providing they
don't insist others maintain the same standards. Others are equally free to
call themselves 'Catholic' while denying fundamental tenets of the Catholic
Faith. As Cardinal Bernadine, formerly president of the U.S. Bishop's
conference admitted, 'many consider themselves good Catholics, even though
their beliefs and practices seem to conflict with the official teaching of the
Church.' Of course he finds this in no way objectionable, for when he was asked
how a person like Avery Dulles S.J. could publicly deny the Immaculate
Conception and the Assumption of Our Lady (thus declaring himself
a 'depraved heretic' and outside the Church), and continue to teach theology at
the Catholic University of America, he responded by stating that it was his
'belief that it was legitimate for those theologians to speculate about the
removal of doctrines that had already been defined, and to request the
Magisterium to remove such doctrines from the content of the faith!'. Karl
Rahner, a darling of the post-Conciliar Church, tells us that 'the historicity
of the creed, the opinions about the nature of the Church's unity... the
difficulties created by a Christendom that has lost its self-evidence... has
brought to the fore in a most distressing fashion, the problem of reformulation
of the Creed.'. This priest who remains in good standing points out in the same
article that 'the pluriformity of philosophies must lead to a legitimate
pluriformity in thinking about the faith.'(25). John McKenzie states 'Faith is
a response to revelation; doctrine the product of theology, is an understanding
and an application of the faith. The Church uses theology and doctrine; indeed,
these are the means by which the Church evolves with the world and with
history. Faith never becomes antiquated; doctrine easily does.'. (26)
An excellent example of this is
provided by the statement of the entire French hierarchy which, after the
publication of Paul VI's
Humane vitae forbidding artificial methods of birth control, stated that any
couple could use contraceptive methods providing that to do so was in their
conscience 'a lesser evil'. Now the idea that the faithful can choose a 'lesser
evil' than the direct disobedience of God's laws, or that they can under any
circumstances cooperate in an intrinsically evil act violates the Catholic
faith. What is even more extraordinary is that Paul VI sent them a telegram
thanking them for 'so clearly interpreting his thinking' on the issue .(27)
It will be argued that these
examples are 'abuses' and do not reflect the mind of the Church. Let us look to
the hierarchy for a contrary stance. When Cardinal Suenens declared himself a
Pentecostal, he stated (sometime later) that if the Pope were to ask him to
deny the 'Pentecostal creed', he would do so at once. Paul VI never made such a
request, and indeed has given this movement his blessing and approval(28). And
what of John Paul II?
Consider his comments made to the seminarians at the Lateran University (Feb.
15, 1980): Loyalty to the Church, he said, is not to be defined 'in a reduced
sense, as maintaining standards, nor does it mean staying within the bounds of
orthodoxy - avoiding positions that are in contrast to the pronouncements of
the Apostolic See, the Ecumenical councils and the learned doctors of the
Church... We must have a divergence of positions, although in the end, we must
rely on the synthesis of them all.'
Typical of the modernist theologian
is vagueness and ambiguity of expression. Faith is described as 'man's response
to God's revelation', as an 'encounter with Christ', as a 'birth in the Spirit',
and as 'personal' or 'religious experience'. Such phrases speak of a 'visceral
Christianity' in which the individual cannot be openly accused of heterodoxy
and at the same time is free to believe anything he wants. The quotation from
Father Andrew Greeley at the head of this section proves beyond doubt that such
ideas are rampant in the post-Conciliar Church. To state that the faith is an
'encounter with God' might possibly allow for an orthodox interpretation, but
to state along with this 'rather than an assent to a coherent set of defined
truths' can never be reconciled with the Catholic position. Our faith is 'no
simple sublimating aspiration', no 'experiential' sort of 'encounter with
Jesus' such as any Protestant can claim, no sort of 'personal understanding',
'commitment', or 'feeling'. It is, to use the words of St. Thomas Aquinas, 'the
act of the intellect assenting to a Divine Truth owing to the
movement of the will, which is itself moved by the grace of God' (Summa II-II,
iv, a.2). Those who doubt this should consider the Oath against Modernism
which, as we have noted, is part of the Solemn Magisterium: 'I hold with
certainty and sincerely confess that faith is not a blind impulse of religion
welling up from the dept of the unconscious under the impulse of the heart and
the inclination of amorally conditioned will, but the genuine assent of the
intellect to a truth which is received from outside...'
'Faith is for doubting'
(Paul VI)
Finally, to believe rightly means
not only to believe fully, but also to have no doubts about what one believes.
One must believe what the Church teaches with such a steadfastness that neither
doubt, temptation or persecution can unsettle one's soul. After all, that which
the Church teaches and charges us to believe, has been revealed to her by God.
'He who doubts any revealed truth, seriously offends God... He who allows
himself willfully to doubt of any of the doctrines of the Church, commits a
serious sin against faith.' Sara doubted God's promise that she should bear a
son in her old age and was reproved by God for incredulity. Zacharias doubted
the announcement of an angel and lost the power of speech.
Yet doubts that come into our mind
involve no sin, if we do not willfully consent to them. A doubt is a temptation
against the faith. One does not sin by being tempted, but only by giving
consent to temptation, or by 'toying' with the idea of doing so. When doubts
occur we have an obligation to 1) Pray ('I believe Lord, help Thou my
unbelief') and 2) to seek help from appropriate authority - that is to say, by
study and inquiry so as to remove any ignorance and misunderstanding (32). One
must not forget that faith, which as
A Catholic can never have a just
reason for abandoning the faith that he has once embraced. (This is far more
true of the clergy than for the laity, for with greater knowledge comes
responsibility.). Such is so, not only because he has a sufficient motive of
credibility in the divinely instituted Church, but also because faith is the
result of supernatural grace and carries with it the additional graces
necessary to preserve in it. God's providence will not allow the faithful to
lack the helps which they need to protect their faith. As
Important as having the faith is,
it is not enough to guarantee our salvation. According to Spirgo and Clark,
'Faith is like the root of the tree, without which it cannot exist; it is the
first step on the road to heaven; it is the key which opens the door', but 'it
must be a living faith; that is, we must add to it good works and must be ready
to confess it openly.'(33).
It is a de fide teaching of the
Church that 'besides faith, further acts of disposition must be present.'
Father Ott comments on this: 'According to the teaching of the Reformers faith,
in the sense of fiducial faith, is the sole cause of justification (sola
fides). In opposition to this teaching, the Council of Trent declares that,
side by side with faith, other acts of disposition are demanded. As such are
named: fear of Divine justice; hope in the mercy of god for the sake of the
merits of Christ; the beginning of the love of god; hate and detestation of
sin; and the purpose of receiving Baptism and of beginning a new life.'
Father Ott continues: 'When St.
Paul teaches that we are saved by faith without works of the Law (Rom. 3:28),
he understands by faith, a living faith, active through love; by the works of
the law he means the works of the law of the Old Testament, for example,
circumcision... When St. James, in apparent contradiction to this, teaches that
we are justified by works, not merely by faith... he understand by faith, dead
faith; by works, good works proceeding from Christian Faith.' Hence it is clear
that, as
Our faith is essentially a belief
in all the doctrines which the Catholic Church teaches, and is based on a Truth
that is entirely independent of our personal feelings or emotional reactions, a
truth given us by Christ and the Apostles and one constantly upheld and
preserved by the traditional Church throughout her existence. Faith is never
'blind' for it involves the assent of the intellect to truths taught by the Church.
The intellect is by its very nature a faculty which 'sees' and hence does not
operate in the 'dark'. Faith is never unreasonable, though it gives assent to
what is beyond the grasp of reason.
Faith does not arise in our
sub-conscious or any other 'immanent' source. Our assent is never the result of
'an impulse of the heart', or of a 'morally conditioned will'. One must utterly
reject the teaching of Vatican II that in matters of faith 'man is to be guided
by his own judgment, and he is to enjoy freedom.' Rather, man is to be guided
by the teachings of the Church, and his freedom exists in his ability to accept
or reject this guidance. Faith is always free, for it cannot be coerced. In
giving our assent to 'the teaching Magisterium of the Church', we give our
assent to that Truth which Christ and the Apostles gave to the Church to
preserve. It is in this act that the possibility of freedom lies, for it frees
us from our own subjectivity. Our refusal to give assent makes us slaves of our
own 'personal judgments', and in the last analysis, to our own passionate
natures.
CHAPTER V, Part 3
1. 'For thus doth our faith teach,
that is the true, the right Catholic faith, gathered not by the opinion of
private judgment, but by the witness of the Scriptures, not subject to the
fluctuations of heretical rashness, but grounded upon Apostolic truth...' (
2. This Catechism
is a most remarkable one. It is unlike any other summary of Christian doctrine,
not only because it is intended for the use of priests in their preaching, but
also because it enjoys a unique authority among manuals. In the first place, it
was issued by the express command of the Ecumenical Council of Trent, which
also ordered that it be translated into the vernacular of different nations to
be used as a standard source of preaching. Moreover, it subsequently received
the unqualified approval of many Sovereign Pontiffs, including Pius VI and
Gregory XIII. Clement XIII said in a papal
Bull (June 14, 1761) that the Catechism of the Council of
Trent contains a clear explanation of all that is necessary for salvation and
useful for the faithful and that no other catechism could be compared to it. He
called it 'a norm of Catholic teaching and discipline'. Pope Leo XIII
recommended that every seminarian should possess it and considered it to be on
a par with the Summa Theologica of St. Thomas Aquinas. Of the several people
responsible for compiling it, six subsequently became canonized saints of the
Church, including St. Charles Borromeo. One could go on endlessly giving
testimony to its authority and excellence. As Father Hogan (former rector of
the Irish college in
3. The Blessed John of
Avila, Audi Filia, translated from the French, Paris: Aubier,
4. Canon George Smith, The Teaching
of the Catholic Church, N.Y.:MacMillan, 1949.
5. Rev. P. Heleh, S.J., Short
Sermons on Catholic Dogma, N.Y.:Wagner, 1902.
6. There is some difference in theological
opinion as to just what constitutes necessitate medii, though certainly all
agree that a knowledge of the existence of God and of the fact that we will be
judged for actions is essential. This is the basis of a priest asking a
stranger in danger of death if he loves God and is sorry for his sins. Others
also include a knowledge of the Incarnation and of the Blessed Trinity.
7. 'In matters of faith it is not
permitted to make a distinction between fundamental and so-called
non-fundamental articles of faith, as if the first ought to be held by all, and
the second the faithful are free to accept or not. The supernatural virtue of
faith has as its formal cause the authority of God, the revealer, which suffers
not such a division' (Pius XI,
Mortalium animos).
8. Footnote in the Abbott
translation. The Conciliar statement is ambiguous as is shown by the manner in
which the Protestants understood it. There are of course 'degrees of certainty'
about the revelatory nature of the Church's teaching, but not to what must be
believed and how firmly we must believe. For the sake of completeness, and
following Father Parente's Theologica Fundamentalis, these are:
1) Maximum certitude is to be found in formal dogma which is truth divinely and
formally revealed and set forth as such by the Magisterium
of the Church. Such truths are de fide definita, divina et Catholica. To
reject such with obstinacy is a formal heresy.
2) Following closely on this is revealed truth, not as yet so defined by the
Church, and which is referred to as proxima fidei (proximately of faith), and
to deny these is proximum haeresi (proximate heresy). Other theologians call
these truths de fide divina, and state that to deny them with obstinacy is also
formal heresy.
3) Third are those truths which are virtually revealed (virtualiter revelata)
,,which is to say, derived from what is revealed with the help of reason
(conclusio theologica or a theological conclusion)'. Such truths carry
theological certitude (theologica certa) and are said to pertain to the faith
(ad fidem pertinens). To deny these is a theological error or an error in
faith.
4) Next are the non-revealed truths, but truths nevertheless connected with
revelation which the opinion of the theologians (sententia theologorum) refer
to as communis (commonly held). To deny these is considered temerous.
These distinctions are of
theological use, but not in themselves de fide. Many popes have for example
described heresies as 'errors in faith'.
9. The Church in the Modern World.
John Courtney Murray, S.J., tells us in his introduction to the Document on
Religious Freedom that 'the course of development between the Syllabus of
errors (1864) and Dignitatis Humanae Personae (1965) still remains to be
explained by theologians. But the Council formally sanctioned the validity of
the development itself; and this was a doctrinal event of high importance for
theological thought in many other areas' (The Documents of Vatican II, Ed.
Walter M. Abbott, S.J., N.Y.: Guild, 1966).
10. Newman's doctrinal views are
ambiguous and open to a variety of interpretations. It is pertinent that he was
the most quoted theologian in the debates of Vatican II (Christopher Hollis,
Newman and the Modern World, N.Y.: Doubleday, 1968) and that his orthodoxy has
been questioned by such individuals as Cardinal Manning. It has been said that
he was a crypto-Catholic while and Anglican, and a crypto-Protestant when a
Catholic. He distinguished between 'the notional assent to truth', the academic
recognition of certain beliefs as valid, and the real assent inspired by
personal experience. Despite the fact that he died in complete submission to
the Church, he is not always a safe source of doctrine.
11. Mgr. G. Van Noort, Dogmatic
Theology, Vol III, divine Faith,
12. Canon Smith, op. cit.
13. As Avery Dulles, S.J., one of
the Conciliar periti states: 'While stressing that God's self-revelation
reached its unsurpassable fullness in Christ, the Council left ample room for development
in the Church's assimilation of that fullness in new and unpredictable ways.
Without using the term 'continuing revelation', Vatican II allowed for
something of the kind. Echoing a favorite term of John XXIII, it spoke
repeatedly of the need to discern 'the signs of the times' through which God
continues to address his people' (Doctrines do Grow, Ed. John T. McGinn, NU.:
Paulist, 1972).
14. The Church in the Modern World,
15. Disputations Concerning Truth.
16. Cf. Chapter II.
17. Catholica, March 1987.
18. Father William Faber,
Introduction to the Life of St. Liguori,
19. op. cit.
20. For example, the Assumption has
always been believed by Catholics. It is one of the mysteries of the Rosary.
21. St. John Fisher, quoted in
E.E.Reynold's Biography of St. John Fisher, N.Y.: Kenedy, 1955.
22. op. cit.
23. Andrew Greeley, Priests in the
24. The first quote is from Time,
May 24, 1976 and the second from The Wanderer, June 17, 1976. Archbishop
Bernadine has also advocated that cake be used for the 'matter' of the
Eucharistic Sacrament, and was rewarded for his loyalty to the faith by being
made a Cardinal!
25. Karl Rahner, The Creed in the
Melting Pot, published 'cum approbatione ecclesiastica' in concilium, 1973.
26. John McKenzie, The Sword and
the Spirit, N.Y.: Paulist, 1972. A more specific Modernist exposition of faith
would be hard to find. Father McKenzie remains a priest in good standing.
27. Hubert Monteilhet,
28. Paul VI told the leaders of the
Pentecostal Movement: 'We are very interested in what you are doing. We have
herd so much about what is happening among you. And we rejoice.' (L'Osservatore
Romano, Oct. 11, 1975). for a full discussion of Pentecostalism, see The Roman
Catholic, vol. I, Nos. 3 and 4, 1979.) A classic example of post-Conciliar
attitudes is provided by Bishop Milvaine of the Diocese of Pocahontas. 'The
Faith is not a collection of abstract propositions to be memorized. Faith is an
encounter with Christ. It should be a deep experience. For several generations
we have made a serious mistake in making catechesis mainly a matter of
religious instruction (almost 2000 years - Coomaraswamy) and religious
instruction a watered-down theology course. We must be aware that the central
goal of catechesis is to strengthen faith. To accomplish this we must build up
vibrant faith communities' (The Wanderer, Jan. 26, 1978). The editor of The Wanderer
then continues to describe the 'faith community' of Pocahontas as 'priests and
nuns in rebellion against the Pope; heresy in the Catechisms; immorality passed
off as virtue in the confessional; all apparently with the Bishop's approval!'
One may be permitted to ask what parishes in the
29. Veritas, Feb. 1981.
30. Rev. Francis Spirago, The
Catechism Explained, N.Y. Benzinger, 1899.
31. While it is true that a
Catholic must 'follow his conscience', conscience is itself nothing but the
application of God's law to specific circumstances. Putting this in different
terms, there is no possible reason apart from insanity for a Catholic to decide
the teaching of the Church is false. Only a false Church can teach falsely.
32. De natura et gratia, c. 26.
Canon Smith (op. cit.) makes the following statement: 'It is clear, then, that
in this matter the Catholic has serious duties. Not only must he avoid
temptations against the faith, not only must he pray for an increase of faith,
but he is bound to take care that his mental development in secular branches of
study shall is accompanied by equal development in the knowledge of his
religion. If he feels difficulties regarding fundamentals, it is his duty to
inquire of those who are able to solve them; and here he needs a humility of
mind which recognizes that what he does not know is well known to many others.
There can be little doubt that many defections from the Church are due to a
culpable lack of knowledge -culpable because the ordinary means of information
upon this important matter, whether they be Catholic books, sermons, or
instructions, have been culpably neglected.'
33. 'Good works' includes, not only
acts of charity towards our neighbor, but also 'acts of charity' towards God,
namely 'fasting and prayer'.
34. Dr. Ludgwig Ott, Fundamentals
of Catholic Dogma,
CHAPTER
VI
THE ATTITUDE OF THE MAGISTERIUM TOWARDS INNOVATION
Webster's Dictionary defines 'innovation' as a 'change
or novelty, especially in customs, manners or rites,' and reminds us that a
more obsolete usage equates the term with 'revolution and insurrection.' The
traditional Catholic Church has always been strongly opposed to all
innovation(1). Even prior to the coming of Christ, we find Plato calling the
innovator 'the worst kind of pest' in society, and stating that it was 'our own
irrational impulses which yearned for innovation.'(2) The same attitude
prevailed in ancient
Our
Lord never presented himself as an 'innovator.' He clearly stated that 'My
doctrine is not mine, but His that sent me' (John 8:16) and further stated that
'I am not come to destroy, but to fulfill the law' (Matt. 5:17). The warning of
The
Church fathers maintained this attitude with clarity. St. Simeon of
Thessalonica begins his book on the Church with the following words: 'With
love, we pass on to you that which we have taken from the Fathers. For we offer
nothing new, but only that which has been passed on to us, and we have changed
nothing but we have retained everything, like a creed, in the state in which it
has been given to us. We worship exactly as Christ Himself did and as did the
Apostles and the Fathers of the Church.' St. Isidore taught: 'We have the
Apostles of God as authorities who did not choose what they would believe but
faithfully transmitted the teachings of Christ. So, even if an angel from
heaven should preach otherwise, he should be called anathema.' St. Vincent
of Lerins said, 'the more a man is under the influence of religion, the
more prompt is he to oppose innovation.' He further noted that 'if there is a
beginning of mixing the new with the old, foreign ideas with genuine, and
profane elements with sacred, this habit will creep in everywhere, without
check. In the end, nothing in the Church will be left untouched, unimpaired,
unhurt and unstained. Where formerly there was a sanctuary of chaste and
uncorrupted truth, there will be a brothel of impious and filthy errors. It is
therefore, an indispensable obligation for all Catholics who are eager to prove
that they are true sons of Holy Mother Church to adhere to the Holy Faith of
the Holy Fathers, to preserve it, to die for it, and, on the other hand, to
detest the profane novelties of profane men, to dread them, to harass and
attack them. I cannot help wondering about such madness in certain people, the
dreadful impiety of their blinded minds and their insatiable lust for error,
such that they are not content with the traditional rule of faith as once and
for all received from antiquity, but are driven to seek another novelty daily.
They are possessed by a permanent desire to change religion, to add something
and to take something away - as though the dogma were not divine, so that it
has to be revealed only once. But they take it for a merely human institution,
which cannot be perfected except by constant emendations, rather, by constant
corrections.' St. Augustine taught 'for thus doth our faith teach, that is the
true, the right Catholic faith, gathered not by the opinion of private
judgment, but by the witness of the Scriptures; not subject to the fluctuations
of heretical rashness, but grounded upon Apostolic truth.' He further stated
that 'the heretic... is one who for some temporal advantage, especially for the
sake of glory and preeminence, originates or follows false and new opinions.'
St. Basil said, 'We accept no new faith, written out for us by others, nor do
we proclaim the results of our own cogitation, lest mere human wisdom should be
accounted the rule of faith; we communicate to all who question us that which
the Holy Fathers have taught us.' St. John Climacus in his famous Ladder
of Ascent states, 'We should constantly be examining and comparing ourselves
with the Holy Fathers and lights who lived before us,' and further adds, 'this
I ask, that you should not imagine that we are inventing what we write, for
such a suspicion would detract from its value.' St. Bruno teaches 'we ought to
relate not our own words, but those of the saints; not those which we can draw
from our own heart, but those which we can derive from the fountains of
Coming
down through the later centuries we find St. Bernard teaching that heretics
'mix novelties of speech and meaning with heavenly words like poison with
honey.' He describes what happens as a result: 'Churches without people, people
without priests, priests without reverence due to them, and Christians without
Christ. The churches are regarded as synagogues, the holiness of God's
sanctuary is denied, the sacraments are not considered sacred, the holy days
are deprived of their solemnities...'(14) M. Olier, the founder of the
Sulpicians says 'God forbid that I should ever innovate anything in religious
matters.' St. Francis de Sales said 'I have said nothing which I have not
learned from others,' and in doing so reflected the very words of Cassian: 'I
am not inventing this teaching, but simply passing on what I learned from
others.' St. Vincent de Paul stated his fear 'that God is allowing the faith
gradually to perish from among us on account of the depravity of manners, the
novel opinions which are spreading more and more, and the generally evil stage
of things,.' and Alphonse de Liguori cried out against those 'who taught not
the Gospel but their own inventions. One could go on quoting the saints in
similar fashion ad infinitum. Suffice it to conclude with just two more - both
of recent vintage. Alban
Pope St. Gregory said with regard to his Commands: 'know, my brother that these orders are not of our own invention, but that we proclaim them as decrees of the ancient fathers taught to them by the inspiration of the Holy Spirit.'. Pope St. Sylvester declared 'Let there be no innovations,' and about one thousand years later his statement was repeated by Pope Benedict XV in his encyclical Ad Beatissimi Apostolorum.
The great Councils also held to this attitude. The Seventh Ecumenical council stated 'let everything that conflicts with ecclesiastical tradition and teaching, and that has been innovated and done contrary to the examples outlined by the saints and the venerable Fathers, or that shall hereafter at any time be done in such a fashion, be anathema.' The Second Council of Nicaea also condemned 'those, who dare, after the impious fashion of heretics, to deride the ecclesiastical traditions and to invent novelties of some kind.'
And such has ever been the seemingly monotonous plainchant of the Church which sees her function as one of preserving the Truth which Christ entrusted to her. As Mgr. Van Noort states, 'THE POINT IS HAMMERED HOME MORE FORECEABLY BY TRADITION WHICH FROM THE VERY EARLIEST DAYS WAS WILLING TO FOLLOW ONLY THE DOCTRINE OF THE APOSTLES, AND ALWAYS CONSIDERED ANY INNOVATION IN MATTERS OF THE FAITH TO BE A CLEAR HALLMARK OF HERESY.' Not one saint, not one pope from a previous era, no council prior to Vatican II and not one line of Holy Scripture can be brought forth in defense of innovation. And such is not surprising for the Law of the Church with regard to the canonization of saints promulgated by Pope Urban VIII requires that: 'A most diligent inquiry be made as to whether the servant of God whose canonization is sought wrote any books, tracts, meditations, or the like; for if any such have been written, no inquiry is to be carried on until such books are carefully examined by the Congregation to see whether they contain any errors contrary to faith or morals, or any novel doctrine opposed to the sound and pure teaching of the Church.'
Such however is by no means the attitude of the post-Conciliar Church. On the contrary, Paul VI, despite the fact that he took a coronation oath (in which he swore 'to change nothing of the received tradition, and nothing thereof that I have found before me guarded by my God-pleasing predecessors, to encroach upon and to alter nothing, nor to permit any innovation therein...'), has done everything in his power to foster innovations of the most horrendous character.
Thus
in his General Audience of July 2, 1969 he said that: 'We desire to make our
own the important words used by the council, the words which define its spirit,
and in a dynamic synthesis form the spirit of all those who place their
confidence in it, whether they be in or outside of the Church. The (key) word
is NOVELTY (nouveaute - change, innovation, newness), a simple word, in common
usage, and most dear to the hearts of modern man... This word... has been given
to us as a command and as a program.' and further on in the same discourse:
'Two terms characterize the Council: renovation and aggiornamento. We very much
desire that the 'spirit of renewal', to use an expression sanctioned by the
Council, should be understood and lived by everyone. It is a response to one of
the characteristics of our times, engaged as it is in an enormous and rapid
transformation which creates change and innovation in all domains of modern
life. How can one fail but to spontaneously reflect that IF THE WORLD CHANGES,
SHOULD NOT RELIGION ALSO CHANGE?... It is for this very reason that the Church
has, especially after the Council, undertaken so many reforms... The religious
orders reforming their statutes... The Liturgy undergoing a reform the extent
of which is clear to everyone... And we are about to reform the whole of Canon Law... And how many
other consoling and promising INNOVATIONS... We can say... of the Council that
it marks the opening of a NEW ERA in which no one will be able to deny the NEW
POINTS OF VIEW which we have indicated...'
Not everyone was entirely happy with the 'new era' and these 'new points of view.' Hence it became necessary for Paul VI to once again discuss the subject. In his General Audience of August 4, 1971 he stated that 'it is necessary to know how to welcome with humility and an interior freedom what is innovative.' He proceeded to explain to the faithful that the 'renewal' achieved since Vatican II was: '...that of a renewal conceived in correct terms, and according to the 'good spirit' promised by the Heavenly Father... We could, by the grace of the Lord, give many proofs, and not trivial ones either, that seem to us convincing... If we think of the sum total of innovating measures that have been put into effect in this period, particularly if we consider the liturgical reform - a great innovation indeed!'.
And indeed, as he states elsewhere that the 'chief innovation affects the Eucharistic Prayer...' which is to say the Mass itself.
Some
will ask, what is wrong with innovations? The answer is that they essentially
deny and disrupt the integrity of Revelation as handed down to us by Tradition.
Hence the are intimately associated with heresy, and indeed, the Church Fathers
frequently join the two terms in a single phrase - the terms being virtually
synonymous. As
The
idea that it is not necessary for those in authority to condemn heretics was
labeled as 'scandalous' by Pope Alexander VII in 1665 (Denz. 1105). The very
first council of the Apostles in
It
should not be thought that such 'anti-heretical' attitudes on the part of the
traditional Church are not Scriptural. Christ Himself warned us that 'many false
prophets shall arise, and shall seduce many...' He further stated that 'he who
is not with me is against me;.. and he who will not hear the Church, let him be
to thee as the heathen and the publican.' He was not ambiguous when he said 'he
who believeth not shall be condemned.' the Apostles spoke in a similar vein.
And
what do we have today in the new and post-Conciliar church? As Frank Sheed has
said, 'every week brings news of some revolutionary-sounding denial by some
theologian somewhere - and not a sound out of the hierarchy!... There is hardly
a doctrine or practice of the Church that I have not heard attacked by some
priest.'(31) Now, who are the great theologians of the new Church? Surely no
one will balk at the name of Bernard Haring, Karl
Rahner, Hans Kung, Joseph Suenens, Edward Schillebeeckx and Yves Congar, to
give but a few names that are almost household words - and everyone of these
has denied one or another of the Church's teachings. They are all well known to
Paul VI and his successors - many as personal friends. All of them are 'priests
in good standing.' Not one of them has been declared heretical, much less
excommunicated(32). When Hans Kung was brought up on charges of heresy - he
denies the doctrine of transubstantiation, that Christ established a hierarchy
or even a priesthood, the reality of all the miracles in the Gospel and even
the Resurrection - even the Lutherans object to his Christology - it was
declared that 'he was not a Catholic theologian' but in no way deprived of his
priestly function or his power to influence the Catholic faithful. As Michael
Novak commented, 'neither Kung nor those theologians who have leaped to his
defense argue that the
Paul
VI recognized that the 'smoke of Satan' was rising within the
Now
such a statement from a person who claimed to be a reigning Pontiff - Christ's
representative on earth, can only be termed extraordinary. First of all, the
judgments of the Church have never been 'arbitrary,' but based on sound
doctrine, and often taken after years of careful study. Secondly, the Church
must be intolerant of error. After all, she is here to proclaim Christ's truth.
Now either she is the Church that Christ founded, and therefore has, whether
the world accords her recognition and love or not, special rights and
privileges, or she is only one Church among many others and must bow and kowtow
to those she would emulate. Either she teaches the absolute Truth, or there is
in her eyes, no absolute truth. What parent would ever fail to censor the
reading and activities of his children or those entrusted to his care? What government
in power has ever allowed seditious organizations the freedom to undermine its
structures? And heresy for the
It should by now be quite clear to the reader that the New and post-Conciliar church has departed from unity with the traditional Church, the 'Church of All Times,: the Church that Christ founded, the Roman Catholic Church as she exists now and will continue to exist till the end of time. To those who argue that all such departures are in the nature of 'abuses,' let it be stressed that throughout this book, almost all examples of the RUPTURE WITH TRADITION are taken from either statements of the post-Conciliar 'popes,' the documents of Vatican II, or illustrated from the new Sacramental rites as they are officially promulgated. No post-Conciliar Catholic can refuse to accept these three sources without defeating his own argument. He cannot 'pick and choose' just what he will accept in the New Church without declaring that it is in fact his own 'private opinion' that is the basic authority for his decision. The 'post-Conciliar Catholic' no matter how 'sincere' is plainly and simply, NO LONGER A ROMAN CATHOLIC.
'To
use the words of the fathers of
FOOTNOTES:
(1) Pope Gregory XVI, Mirari Vos
(2) Plato, Laws, VII: 797. Reference to the Loeb Classical Liberation edition index under 'innovation' will give several statements along parallel lines. Plato especially speaks out against those who would innovate in musical and ritual matters.
(3) Sallust, Histories. Cicero, Lat. Dict. 521. We are of course not speaking of those who would make a 'better mouse trap,' but about those who would replace what is traditional with 'novelties.' One must be aware of the Platonic distinction between 'new songs' and 'a new kind of music.'
(4) Papias was Bishop of Hieropolis during the post-Apostolic
period - there is some debate as to whether he was a disciple of John the
Apostle or of John the elder. Cf. The Oracles of Papias,
(5) The Anti-Nicene Fathers, Vol. I,
(6) Ad Praxeam, quoted in 'The Faith of Catholics,' Rev.
James Waterworth,
(7) PG 155:701 a-b.
(9) Commenataria, available from same source as No. 4.
(10) Sermon 34., and De utilitate credendi.
(11)
Quoted by J. Tixeront, History of dogmas,
(12) St. Brunonis, de Ornatu Eccles.
(13)
Quoted in From the Housetops, No. 22,
(14) The Letters of St. Bernard of Clairvaux, (No. 318) e.d. and translated by B. S. James, Chicago, Regnery: 1953
(15) Catechism Chretien, IIe part., Chap. 14.
(16) Preface to his The Love of God.
(17) Conferences.
(18) Letter to Mr. d'Horgny.
(19) The Lives of the Saints.
(20) Van Noort, op. cit.
(21) Taken from the Liber diurnus Romanorum Pontificum, PL 105, S 54. This oath was also taken by John XXIII, but refused by both John Paul I and II.
(22) De Nupt, II.
(23) Life and Letters, page 72.
(24)
Quoted in Works and Days of John Fisher, E. Sturtz, S.J.,
(25) Vatican II, under the heading of 'religious liberty' would concede to all religious sects, and to non-religious organizations, the right to propagate their views, no matter how heretical, and even in situations where the Church could prevent it. This is, the Council teaches, to be 'guaranteed' as a 'civil right.' What father would ever allow such in his family?
(26)
In passing, the accusation that the Church 'burned' heretics is false. Heretics,
especially anarchists and satanists were considered enemies of the state. The
Albigensians (in
(27) The Church has always taken the position that error can under certain circumstances be 'tolerated,' but never that it gives approval or treats it on an 'equal footing' (to use a phrase culled from Vatican II). Thus while forced conversions are clearly forbidden by Canon Law, she has always done all in her power to prevent the faithful from being seduced by heretical teachings. Convinced of her sacred function and duty, how else should she behave?
(28) Quoted by Msgr. John Vaughan in Dangers of the Day, Ave Maria Press, 1909.
(29) Letter to his father quoted by George Rigault, St. Louis de Montfort, His Life and Work, N.Y., The MOntfort Fathers, 1947.
(30) Letter 318, op. cit.
(31) Frank Sheed, The Church and I, N.Y., Doubleday, 1974.
(32)
One or two theologians have in fact been reprimanded recent years - men like
Jacques Pohier whose names are completely unknown. One or two like Father Boff
in
(33) New York Times Magazine Section, March 23, 1980.
(34)
Quoted by the Abbe Georges de Nantes in his Liber Accusationis in Paulum
Sextum, available from Ligue de la contre-Reforme Catholique, Maison
Saint-Joseph, 10260 Saint-Parres-Les-Vaudes (
(35) July 15, 1966. The Index dates back to the Council of Nicaea in 325 when the works of Arius (specifically, his book Thalia) were condemned because of the author's views that the Word of God was a creature were 'set forth in a loose, free style, reminding one of the works of Sotades.' The 'loose free style' was not invented by the 'periti' of Vatican II. It should be noted in passing that any Catholic who has an adequate reason and the requisite intellectual background can get permission from his pastor to read books on the Index. The Holy Office of the Inquisition was changed to 'The Congregation for the Defense of Doctrine.' Paul VI diminished its role by eliminating its office for censorship of books and the Roman Index of Prohibited Books (Cf. The Remnant, Dec. 15, 1979).
(36) Quoted in 31.
CHAPTER VII
CAN A POPE DEPART FROM UNITY OF FAITH AND
WORSHIP?
Catholics hold the
Papacy in such veneration that it is almost inconceivable that anyone would
presume to criticize the individual who sits on the Chair of Peter. The Pope is
the Visible Head of the Church. He is the Head because he is the Vicar of
Christ and clothed with Christ's authority. He is said to be visible not only
because he is the one that is seen, but also because one sees through him with
the eyes of the faith, the invisible Head (Christ). He is called the Pastor of
Pastors (from the Latin Pasco, to feed) because he 'feeds and confirms' all the
other Pastors (bishops). He is also in like manner called the 'Doctor of doctors'
(from docere, to teach), for he is the 'universal' or 'supreme' Doctor. And he
is also called the 'Vicar' (from the Latin vicarius, to take the place of)
because he stands in the place of Christ.
I
- THE POPE IS HELD IN THE HIGHEST AUTHORITY BY CATHOLICS
A Pope then stands above all other
men. Yet he stands below Christ. His authority, as all authority, comes from
God, and no one who stands beneath him has the authority to command, confirm or
teach him. His power is so great that he can dispense the faithful from any
ecclesiastical law(1), but not great enough to dispense anyone from the natural
or the divine law. He cannot be removed from his office even by an Ecumenical
Council, though such a council can declare him a formal heretic, which if true,
puts him in the situation of removing himself from office. But despite the
power he welds and despite the authority he holds, he is limited by one
important factor - even though he is Christ's Viceroy (which
literally means 'Voice-King') on earth - he is not himself Christ. He can
over-rule others, but never over-rule his divine Master. This is why he cannot
dispense anyone from divine law. This is why he he can no more change our faith
then he cannot 'unmake' the Truth. As St. Cyprian said: 'God is one, and Christ
is one, and the Church is one, and the chair is one, founded by the Lord's word
upon a rock. Another altar or a new priesthood, besides the one altar and the
one priesthood, cannot be set up. Whosoever gathereth elsewhere scattereth.'
(2)
It is because the Pope is Christ's
highest representative on earth that he is given governance over the faithful.
The reason we owe him obedience is that, as St. Norbort of
The Pope is infallible when he
functions as Pope, when he speaks from the Chair of Peter (ex Cathedra as explained in
Chapter II). This infallibility does not extend to him as a private person or
even as a private theologian. There is no limit to the pope's infallibility
except that of teaching error, for error can never be infallibly true. The pope
is unlimited in his function of preserving the deposit of the faith, but he is
limited by this function, for he cannot teach anything contrary to this
deposit. 'The Holy Spirit is not promised to the successors of Peter so that,
through His revelation, they may bring new doctrines to light, but that, with
His help, they may keep inviolate and faithfully expound the revelation handed
down through the Apostles, the deposit of faith' (Denzinger 1836).
The Church has always recognized
the limitations under which the Pope rules. As St. Bernard wrote to Pope Eugene
in his Five Books on Consideration (otherwise known as Advise to a Pope): 'You
have been entrusted with stewardship over the world, not given possession of
it. Leave possession and rule to Him; you take care of it. This is your
portion: beyond it do not stretch your hand. You should not think that you are
excluded from those about whom God complains, (when He says in Hos. 8:4) 'They
have reigned, but not by Me; princes have arisen, but I do not recognize them''
(4)
It should be clearly understood that
the charism of infallibility does not deprive the pope of his free will. He is
not turned into a robot. If he were, every pope would be a canonized saint. A
Pope, like every man, can be a sinner - omnis homo mendax, and indeed some
were. But even though he sin, he still retains his function as Pope (5). It is
one thing to sin against the flesh, for all men are weak ; it is quite another
to deny the truth with obstinacy which is a 'sin against the Holy Ghost' (6).
II - CAN A NON-CATHOLIC BE
ELECTED TO THE PAPACY?
Non-Catholics include those who
have never been Catholic, and those who once were Catholic but who either
apostacized or were excluded from the Body of Christ by legitimate disciplinary
action. Those who are not Catholic are not and cannot be, suitable candidates
for the papacy. Pope Paul IV made this clear in his Apostolic Bull Cum Ex
Apostolatus Officio (1559): 'Should it happen that a bishop, cardinal, legate,
or even the Roman Pontiff had deviated from the Catholic Faith before his
nomination as bishop, cardinal or pope, the following dispositions are
compulsory. The promotion or election, even if the cardinals have consented to
this of common accord, [i.e. all of them], is null and void. They cannot
acquire validity by the fact of the subject's entry into function or by the
fact of consecration or subsequent exercise of authority - in the case of a
pope - by the fact of enthronement, or the act of veneration or subsequent
general obedience... Nor can they confer upon such persons... any power to
command either in the spiritual or temporal domain... Whoever does not refuse
his fidelity and obedience to such persons thus promoted or called are tearing
the Lord's robe..'
III - CAN A POPE LOOSE HIS
AUTHORITY?
A Pope may loose his authority in
several ways. He may loose it by death; by insanity, by schism (separating
himself from the Church) and by apostasy (which is spiritual death). There is
no difficulty in understanding the principle behind death or insanity. Hence
the question can be rephrased thus: CAN THE POPE SEPARATE HIMSELF FROM THE
CHURCH (SCHISM); AND CAN HE FALL INTO HERESY?
A) CAN A POPE BECOME
SCHISMATIC?
Schism is defined as the rupture of
ecclesiastical unity. St. Augustine tells us that 'By false doctrines (7)
concerning God heretics wound faith; by iniquitous dissensions schismatics
deviate from fraternal charity, although they believe what we believe' (8). The
Church has always held that a pope can become schismatic.
'One (a Pope) also falls into
schism if he himself departs from the body of the Church by refusing to be in
communion with her by participating in the sacraments... The Pope can become
schismatic in this manner if he does not wish to be in proper communion with
the body of the Church (i.e., the Church of All Times), a situation which would
arise if he tried to excommunicate the entire Church, or , as both Cajetan and
Torquemada observe, IF HE WISHED TO CHANGE ALL THE ECCLESIASTICAL CEREMONIES,
FOUNDED AS THEY ARE ON APOSTOLIC TRADITION.' - Francis Suarez, S.J.
And indeed, what Ecclesiastical
Ceremonies have the post-Conciliar 'popes' left unaltered?
'By disobedience the Pope can
separate himself from Christ despite the fact that he is head of the Church,
for above all, the unity of the Church is dependent on its relationship with
Christ. The Pope can separate himself from Christ by either disobeying the laws
of Christ, or by commanding something that is against the divine or natural
law. By so doing, the Pope separates himself from the body of the Church
because this body is itself linked to Christ by obedience. In this way, the
Pope could without doubt fall into schism.'
'The Pope can also separate himself
from the Church and her priests if he so wishes to do and without any specific
reason. [i.e., by the exercising of his free will]. He also does this if he
refuses to do what the Universal Church [i.e., the Church of All Times] does,
based as these things are, on the Tradition of the Apostles; or again, if he
does not observe those precepts which the Holy and Ecumenical councils or the
Holy See have determined to be of universal application. Especially is this
true with regard to the divine liturgy, as for example, if he did not wish
personally to follow the universal customs and rites of the Church. Such would
be the case if he did not wish to celebrate Mass with the sacred vestments or
with candles, of if he refused to make the sign of the cross in the same manner
as other priests do. The same holds true for other aspects of the liturgy in a
very general fashion, and for anything that might go against the perpetual
customs of the Church as incorporated in the Canons Quae ad perpetuum,
violatores, Sunt Quidem and Contra Statua. By separating himself from the
observance of the universal customs of the Church, and by doing so with
obstinacy, the Pope is able to fall into schism. Such a conclusion is only just
because the premises on which it is based are beyond doubt. for, just as the
Pope can become a heretic, so also is he able to do so with the sin of
obstinacy. Thus it is that Pope Innocent states (De Consuetudine) that, it is
necessary to obey a Pope in all things as long as he does not himself go
against the universal customs of the Church, but should he go against the
universal customs of the Church, he need not be followed...' - Jean de
Torquemada.
B) CAN A POPE FALL INTO
HERESY?
Heresy is the sin of denying a
revealed truth with obstinacy. Properly speaking, obstinacy does not constitute
the sin of heresy, but rather manifests it and permits one to distinguish the
heretic who wishes to deny a truth of the faith, from a person who is in error
from ignorance and without any desire to deny a truth of the faith. This is the
distinction between material and formal heresy. Any
one who holds to an erroneous belief in ignorance of the teaching of the Church
is materially wrong, but in so far as he has no desire to be in error, he is
not formally wrong. However, a person who is a material heretic, and who once
having been corrected, persists in his error, adds obstinacy to his attitude
and becomes a formal heretic (9). Such 'willful error' is a mortal sin.
Every mortal sin results in the
loss of the state of grace, but even when deprived of this divine grace, the
sinner remains a member of the Church. He is like a branch of the vine in which
the sap of grace no longer flows, but a branch not cut off, and hence one that
can be brought back to life. Even though such a person is 'spiritually dead',
he remains within the Church. As Pius
XII pointed out, 'sinners are in the Church of which they are always
members' (Mystici corporis).
However, the sins of schism and
heresy not only cause spiritual death, they also separate those who are guilty
of such from the Mystical Body of Christ which is the Church. Unlike a sinner,
a heretic is no longer a member of the Church. Should the heretic be in Holy
Orders (a deacon, priest or bishop), he retains the powers inherent in the
order received, but looses the right to use them. In addition, he looses all
jurisdiction or authority. (10)
The principle involved is enshrined
in Canon Law (1917).
Canon 138 states: 'Through tacit resignation, accepted by the Law itself, all
offices become vacant by the very fact (ipso facto) and without any
declaration, if a cleric... has publicly defected from the Catholic Church.
It should be clear that the Pope,
like anyone else is free and hence perfectly capable of apostatizing from the
faith. This he does by becoming a 'formal' heretic. As some would deny it is
possible for a Pope to apostatize from the faith, let it be noted that Dante
has never been criticised by the Church for placing several Popes in hell. The
promise of Christ - 'I have prayed for thee, that thy faith fail not' (Luke
22:31) in no way guarantees papal indefectibility. It is the Church which is
indefectable, and not the pope.
IV - WHAT HAPPENS WHEN A
POPE BECOMES A HERETIC?
It is of course true that a pope
cannot be deposed, even by a Council (for no act of a Council has authority
until it receives papal approval), but should a pope fall into notorious or
formal heresy, he automatically falls from his high station and looses all his
authority. Let the teaching of the Church be clear: 'There is no doubt but that
a Pope, even if he should be a notorious heretic - if for example, he taught a
doctrine contrary to the divine faith - could not be deposed by a Council; the
council would simply declare that he was a heretic and as a result that he had
fallen from his pontificate.' - Saint Alphonse de Liguori.
'(A Pope) who is a notorious
heretic automatically ceases to be the pope and chief, just as he automatically
ceases to be a Christian and a member of the Church.' - Cardinal Saint Robert
Bellarmin.
'A pope who makes himself the
mouthpiece of heresy is no longer a pope, and when he is mistaken, he is not
the less mistaken because he is a pope. In such a situation, it is not the
Church which errs, for she can always elect another pope.' - Francis Suarez,
S.J.
'A Pope, by the simple fact that he
is guilty of heresy, places himself outside the Church, and he is relieved of
his function by God himself.' - Thyrsus Gonzales, S.J.
'In the situation where the pope
becomes a heretic, he finds himself by that sole fact and without any other
sentence, separated from the Church. In effect, a head separated from the body
can no longer, as long as it is separated, be the head of that body from which
it is separated. Thus, a pope, who become separated from the Church by heresy,
ceases by that fact to be head of the Church. He cannot be a heretic and remain
pope because one who is outside the Church cannot hold the keys of the Church.'
- St.Antonin of
'If the pope is a heretic, by that
very fact (ipso facto) he falls out of the Church.' - St. Francis de Sales.
V - CAN ONE PRESUME THE
GOOD WILL OF A POPE WHO OFFICIALLY TEACHES ERROR WITH REGARD TO DOCTRINAL
MATTERS?
The pope can fall into heresy as a
private doctor. (He is prevented from doing so in his capacity of Universal
Doctor - that is, in his official capacity as pope.) He can manifest this
doctrinal error in two ways.
As a private doctor: In such a
case, as would be the situation with any of the faithful who made a mistake,
one not only can, but one should, presume good faith, especially if he retracts
as soon as he is made aware of his error. Such was the situation with St.
Peter, and Pope Pascal II.
In an official manner: In this
situation his good faith cannot even be presumed. In effect, it is a dogma of
our faith that in the exercise of his function of pope, he cannot teach error.
Hence it follows that if a pope should teach error in his official capacity, by
that very fact he makes it manifestly clear that prior to this he had fallen
into error and lost the papacy . To refuse to accept this statement is to either
deny the dogma of infallibility, or quod absit, to accuse Christ of teaching
falsehood. As Leo XIII stated, 'if, which is impossible, the official teaching
of a pope should be erroneous, it would follow that God Himself would be the
author of error among men. O Lord, if we are in error, it is You Yourself who
have deceived us' (Satis cognitum)
VI - THE PROBLEM OF A
DOUBTFUL POPE
There are three ways in which
doubts can arise as to whether a given individual is truly the pope. The first
is as to whether he was a Catholic prior to his election. Section 2 above
points out that it is impossible for a non-Catholic to be elected to the
Papacy. Doubt about a person's orthodoxy prior to election can lead to doubt
about the validity of his election.
Secondly, one can question the
election process itself. Here the laws of the Church (The Apostolic
Constitution Vacante sede, Dec. 25, 1904) must be clearly followed, laws set up
precisely to prevent undue influence by the powers of this world in the final
result (13). The rules to be followed in this situation are given below.
The third area relates to the
status of a given pope after his election and acceptance of the papacy. An
individual who is unquestionably pope can still defect from the faith and place
himself outside the Church. Should such be the case, he would, as shown above,
loose all authority and jurisdiction.
Where the issue is uncertain, the
principle that 'a doubtful pope is no pope at all' applies. Such is the
statement of Father Wilmers: 'In the case where the election of a pope has
become so doubtful that it is impossible to know with certitude whether or not
he is a true pontiff, he whose election is doubtful should, according to most
authors, step down in order to allow a new election to take place. If he
refuses to do so, the Church and the bishops can declare that he is not a pope
because his election is in doubt. This follows from the principle that 'a
doubtful pope is no pope at all.' In effect, he whose authority is uncertain is
unable to oblige anyone to obey him, in the same fashion that one is not
obliged to obey a law before it is promulgated.'
In view of what has been said in
previous sections, the ability of a council to declare a doubtful Pope as
without authority may be questioned. Consider the words of Cardinal Saint
Robert Bellarmin: 'A doubtful pope should not be considered as a pope, and
hence to exercise authority over him is not to exercise authority over a
pope... Even though a council cannot convene in the absence of a pope in order
to define new dogmas, it nevertheless can convene, during a period of schism,
to determine who is the true pope and, if the first [shown to be either] null
or doubtful, to furnish the Church with another pastor.'
VII - THE PROBLEM FOR THE
FAITHFUL
It is not for the faithful to
declare that a given individual is or is not the pope. This decision resides
with the Magisterium of the Church (14). What the faithful can and must do
however, is decide whether a given person sitting in the Chair of Peter is Catholic
or not. To argue that no member of the Church has the right to judge the Pope's
orthodoxy is to argue that the faithful have no right and hence no obligation,
to distinguish between truth from error. If such be the case, than none of us
will be held responsible for being Catholic Once one determines that a given
pope teaches error 'with the appearances of and the solemnity of an ex cathedra
pronouncement', one can decide that he is not Catholic and that the rules of
the Church apply. This may seem to beg the issue, but in point of fact
functions to protect both pope and laity from rash judgements. At issue is not
what one thinks or feels, but what is fact. If a given pope teaches error in an
ex cathedra manner, it is prima facie evidence that he has lost the faith.
Lest there be any doubt about this
the following quotations are offered: 'When the shepherd turns into a wolf, the
first duty of the flock is to defend itself. As a general rule, doctrine comes
from the bishops to the faithful, and it is not for the faithful, who are
subjects in the order of faith, to pass judgment on their superiors. but every
Christian by the virtue of his title to the name Christian, has not only the
necessary knowledge of the essentials of the treasure of Revelation, but also
the duty of safeguarding them. The principle is the same, whether it is a
matter of belief or conduct, that is of dogma or morals' - Dom Gueranger, The
Liturgical Year.
All this is incorporated in Canon
Law. 'Any member of the faithful may at all times denounce the offence of
another... and the obligation of denouncing another becomes urgent... when one
is obliged to do so in virtue of the natural law where there is a danger to
faith or religion or other imminent public evil.' - Canon 1935 (1917).
Finally, the importance of all this
becomes clear in that obedience does not excuse one or abolish the
responsibility for sin. Listen to the words of St. Catherine of Sienna as
addressed to Pope Gregory XI: 'Alas, Alas, my most sweet Father... those who
obey [an evil pastor] fall into disorder and iniquity. Alas, I say this with
sorrow. How dangerous is the consuming road of self-love [on the part of a
pastor], not only because it destroys his own sou, but also because it leads so
many others to hell.'
VIII - DOES ONE ALWAYS HAVE
TO OBEY THE POPE?
While the next chapter will provide
an in detail study of obedience, the subject will be briefly discussed at this
point. Many doubts have been raised about the validity of the post-Conciliar
'popes'. Strictly speaking, if they are true popes, they are to be obeyed as
one would obey Christ. Their teachings are to be accepted as if they came from
Christ Himself. Logically speaking, in order to disobey them one would have to
come to the conclusion that they had lost their authority in one of the ways
discussed above.
But it is to be admitted that many
are confused by current events. They see the evil fruits of Vatican II and hear
the voice of a stranger (the sheep know their Master's voice) coming from
'Although it clearly follows from
the circumstances that the Pope can err at times, and command things which must
not be done, that we are not to be simply obedient to him in all things, that
does not show that he must not be obeyed by all when his commands are good. to
know in what cases he is to be obeyed and in what not... it is said in the Acts
of the Apostles: 'One ought to obey God rather than man'. Therefore, were the
Pope to command anything against Holy Scripture, or the articles of faith, or
the truth of the Sacraments, or the commands of the natural or divine law, he
ought not to be obeyed, but in such commands, to be passed over
(despiciendus).' - Cardinal Turrencremata (Summa de Eccl.).
'It is lawful to resist him [the
Pope] if he assaulted souls, or troubled the state, and much more if he strove
to destroy the Church. It is lawful, I say, to resist him by not doing what he
commands and hindering the execution of his will' - Cardinal Saint Bellarmin
(De Rom. Pont.).
'If the Pope, by his orders and his
acts, destroys the Church, one can resist him and impede the execution of his
commands.' - Francisco de Vitoria.
'If the Pope lays down an order
contrary to right customs, one does not have to obey him...' -
Francis Suarez S.J.
All this is well summed up by
Bishop Robert Grosseteste, himself a man who found it necessary disobey the
pope: 'Those who preside in this most Holy See are most principally among
mortals clothed with the person of Christ, and therefore it is necessary that
in them especially the works of Christ should shine, and that there should be
nothing contrary to Christ's works in them. And of the same reason, just as the
Lord Jesus Christ must be obeyed in all things, so also those who preside in
this see, insofar as they are clothed with Christ and are as such truly presiding,
must be obeyed in all things. But if anyone of them, (which God forbid!) should
put on the clothing of kingship and the flesh of the world or anything else
except Christ, and for love of such things should command anything contrary to
Christ's precepts and will, anyone who obeys him in such things manifestly
separates himself from Christ and from His Body which is the Church.
IX - A CONSTANT TEACHING OF
THE CHURCH
Traditional Catholics
vary in their attitude towards the post-Conciliar pontiffs. Some reject their
validity outright; others see them as material, but not formal 'popes' - as
individuals sitting in the Chair of Peter but void of all spiritual authority;
still others consider them legitimate pontiffs who are 'tainted with error', or
as material, but not formal heretics, and hence as individuals who have not
lost their high estate. The latter group tend to disobey them when they command
the faithful to act against the traditions of the Church but are inevitably
forced into the position of picking and choosing just what they accept and what
they reject.
The principles involved in such
decisions have always been with the Church. I quote below the statement of William of Ockham (circa
1324) on which he founded his opposition to John XXII. In doing so the author
of this book in no way intends to defend the Nominalist position, but only to
show that the theological principles involved.
'Because of the errors and the
heresies mentioned above and countless others, I turned away from the obedience
of the false Pope and all who were his friends to the prejudice of the orthodox faith. For men
of great learning showed me that because of his errors and heresies the same
pseudo-pope is heretical, deprived of his papacy and excommunicated by canon
law itself, without need of further sentence.... In proof thereof several
volumes have been published... For against the errors of this pseudo-pope I
have turned my face like the hardest rock, so that neither lies nor calumnies
nor any persecution (which cannot touch my innermost self in any bodily
fashion), nor great numbers of men who believe in him or favor him or even
defend him, shall be able to prevent me from attacking or reproving his errors,
as long as I shall have hand, paper, pen and ink...
If anyone should like to recall me
or anyone else who has turned away from the obedience of the false pope and his
friends, let him try to defend his Constitutions and sermons, and show that
they agree with Holy Scripture, or that a Pope cannot fall into the wickedness
of heresy, or let him show by holy authorities or manifest reasons that one who
knows the Pope to be a notorious heretic is obliged to obey him. Let him not,
however, adduce the great number of his adherents, not base his arguments on
reporaches, because those who try to arm themselves with great numbers of with
lies, reproaches, threats and false calumnies, show that they are void of truth
and reason. Therefore let none believe that I mean to turn away from the
recognized truth because of the great number of those in favor of the
pseudo-pope, or because of proofs that are common to heretics and to orthodox
men, because I prefer Holy Scripture to a man unlearned in holy science, and I
have a higher esteem for the doctrine of the Fathers who reign with Christ than
for the tradition of men dwelling in this mortal life.' (16)
FOOTNOTES:
(1) Ecclestical law refers to those
laws established by the Church.
(2) St Cyprian, Ex. xl., Ad Plebem,
, De Quinque Presch., n. 5 and De Unitate. 'Adoration is necessary, but
adorationwhich is not out of the Church, only that ordered in the very court of
God. Invent not, He saith, your own courts and synagogues for Me. One is the
holy court of God' (St. Basil, Hom. in Ps. xxviii. n. 3).
(3) St. Norbert, founder of the
Canons regular (Premonstratensians) told Pope Innocent II that 'the seat of
Peter exercises the office of Peter. Because of the promise of Christ, he who
obeys Peter obeys Christ. But if you command obedience to this proposition
(regarding investitures), you place yourself in opposition to the entire
Church' (Vita A. de San Norberto, Cited by R.P.J. Campos
in Un defensor energico del Papa, Roma, No. 36, pg. 63. The problem of
'Obedience' is discussed in the next chapter.
(4) Eugene IV was formerly a monk
in St. Bernard's community. This famous text, described as 'both a treatise on
the politics of theocracy and a paternal admonition to a spiritual son whose
very soul, Bernard believed, was imperiled by his high office', subsequently
became a standard text on papal behavior. Cistercian Publications,
(5) It is a principle of theology
that a priest's sacraments are valid even though he himself is in a state of
mortal sin. The reason is that the sacramental act is Christ's and not the
priest's.
(6) The Pope, like every Catholic,
goes to Confession. Sins against the flesh are not limited to the sexual
domain. They also include such things as anger, glutony and sloth. Sins against
the intellect are of a different order for one is not led into them by
pleasure.
(7) It is presumed the reader has
read the previous chapter on The Nature of the Catholic Faith. In essence, to
be Catholic, one has to believe all that the Church teaches. If one believes
something that goes against what the Church teaches, one is a material heretic.
If one persists for 6 months after being corrected, in holding to such an
opinion, one adds obstinacy to the material error and becomes a formal heretic.
A formal heretic automatically places himself outside the Church.
(8) De fide et symbolo, ix. In
point of fact, as
(9) The Church allows a period of
six months for this to become evident.
(10) 'A manifest heretic cannot be
a Christian�, as states St. Cyprian in Book IV, Epistle 2; St.
Athanasius, in his second sermon against the Arians; St. Augustine in his book
De gratia Christi, Ch. 20; St. Jerome (Contra Lucifer) and many others. It follows
that 'a manifest heretic cannot be Pope'. Those interested in a fuller
discussion are referred to Father Joaquin Saenz y Arriaga's 'Sede
Vacante�, Editores Asociados:
(11) We do not say 'to teach error
ex cathedra' for, with regard to the faith, such a supposition would be absurd;
we say 'in the form ex cathedra' by which we mean, 'with the appearances of and
the solemnity of an ex cathedra pronouncement'.
(12) Quoted by Arnaldo Xavier de
Silveira, L'Ordo Missae de Paul
VI: Qu'en Penser?, Diffusion de la Pansee Francaise:
(13) According to Wernz-Vidal, and
almost all theologians agree with him, the peaceful acceptance of a pope by the
entire Church is 'the sign and the infallible effect of a valid election'. As
St. Alphonsus Liguori says: 'It matters little if in previous centuries a given
Pontiff was elected in an illegitimate fashion, or took possession of the
pontificate by means of fraud: it suffices that he was subsequently accepted as
pope by the entire Church, because from this alone, he becomes a true pontiff.
But if during a certain time he was not accepted truly and universally the
Church, the Apostolic see was vacant, just as it would be vacant at the death
of a pope.' The legitimacy of the post-Conciliar pontiffs has been disputed by
significant numbers of Catholics - and orthodox Catholics - in every nation of
the world.
(14) To judge a person's
Catholicity is not to judge his soul. The Church has always taught that a person's
external intention can be judged by his acts and statements, but that it is not
possible to judge a person's internal intention.
(15) Lettres de Sainte Catherine de
Sienne, Editions P. Tequi, Letter I.
(16) The Tractatus de Successivis,
attributed to William Ockham, Franciscan Institute Publications, St.
Bonaventure College: N.Y., 1944.
CHAPTER VIII
'The Church is destroying
herself by the path of obedience... The masterstroke of Satan is thus to spread
the principles of revolution from within the Church, and under the authority of
the Church itself... he has succeeded in getting those whose duty it is to
defend and propagate the Church, to condemn those who are defending the
Catholic Faith...'
Archbishop Lefebvre
Those who deny that the
post-conciliar 'popes' and 'the bishops in union with them' are Catholic, have
no problem with rejecting their authority. However, for those who believe these
men are true popes, true Vicars of Christ, the problem becomes more difficult.
Be this as it may, there is no question but that the majority of those born to
the faith are being asked to follow the directions laid down by the
post-Conciliar 'pontiffs,' and to accept the changes in doctrine, worship and
governance that have been initiated since Vatican II, in the name of
'obedience.' It is therefore of the utmost importance that Catholics understand
the nature of their obligations with regard to this virtue.
According to Tanquerey, 'obedience
is a supernatural, moral virtue which inclines us to submit our will to that of
our lawful superiors, insofar as they are the representatives of God... It is
evident that it is neither obligatory nor permissible to obey a superior who
would give a command manifestly opposed to divine or ecclesiastical laws. In
this case, we should have to repeat the words of St. Peter: 'We ought to obey
God rather than man''(Acts 5:29) (Dogmatic Theology).
Let us consider the triple denial
of Peter. This occurred just before our Lord's Crucifixion, but long after
Christ had established him as head of the Church. No one has ever suggested
that we follow the Apostle's example in this matter. And even after the
Resurrection, after the Decent of the Holy Spirit, Scripture gives us yet
another example where one is not forced to absolutely agree with Peter's
opinion. In Galatians Chapter 2 we read how Paul rebuked Peter on the issue of
circumcising the Gentiles. With regard to this episode St. Cyprian says: 'Nor
did Peter whom the Lord made the first, and on whom He built His church, act
insolently and arrogantly when Paul afterwards disputed with him about
circumcision; he did not say that he held the primacy, and was to be obeyed...'
(Epist. lxxi, n.3).
Since Vatican II the faithful have
found themselves in the difficult position of choosing between the centuries-old
teaching and discipline of the Church and the commands of the post-Conciliar
hierarchy. When such a conflict occurs, the faithful have the constant teaching
of the Church to warrant their adherence to the former. To demonstrate that
such is the case, let us consider the words of
He continues: 'he is a true and
genuine Catholic who loves the truth of God, and the Church and the Body of
Christ; who prefers not anything before the religion of God, nothing before the
Catholic faith, not any man's authority, not love, not wit, not eloquence, not
philosophy, but despising all these, and in faith abiding fixed and stable,
whatsoever he knoweth that the Catholic Church held universally of old, that
alone he decideth is to be held and believed by him; but whosoever he shall
perceive to be introduced later, new and not before heard of, by some one man,
besides, all, or contrary to all the saints, let him know that it pertains, not
to religion, but to temptation' (xiv. Haeres.)
Nor should one assume this attitude
is an isolated
Scholastic philosophy taught that
'true obedience is a virtuous decision of the spirit, the execution of a right
command with discretion.' Alan Lille, a well known Scholastic theologian of the
12th century expounded on this passage: 'You must beware lest you err in
obeying. Mark the companions obedience should have: that is, righteousness,
that what is commanded may be right. For this reason it is said: 'the execution
of a right command with discretion.' Secondly, what is decided should be
honest: as it is said, 'a virtuous decision.' Thirdly, it should proceed from
discretion; for this reason is added: 'with discretion.' That obedience which
is without discretion is therefore hollow. That which is without honesty, is
retrograde, for he who obeys honesty but out of an excess of obedience, shows
spiritual pride. If indeed obedience is without righteousness, it is without
law or principle... We know that evil should never could about through
obedience...'
The same principles were taught by St. Bernard in his treatise On Precept and
Dispensation. Discussing the role of the superior, he notes that: 'the Abbot is
not above the Rule, for he himself once freely placed himself beneath it. Thee
is only one power above the Rule... which we must admit, and that is God's
rule... He who has been chosen abbot is placed as judge, not over the
traditions of the Fathers, but over the transgressions of his brethren, that he
may uphold the rules and punish offences Indeed, I consider that those holy
observances are rather entrusted to the prudence and faithfulness of the
superiors than subjected to their will.'
Since all authority in the last
analysis comes from God, all obedience in the last analysis is given to God. As
St. Thomas Aquinas teaches, 'it sometimes happens that the commands issued by
prelates are against God. Therefore not in all things are prelates to be
obeyed. For those under them are bound to do so only in those matters in which
they are subject to their superiors, and, in which those same superiors do not
oppose the command of a Power higher than themselves'(Summa II-II, Q. 104, Art.
5). Elsewhere he teaches that obedience to superiors only obliges when 'they
proclaim to us those things which the Apostles left behind' (De Veritate, Q.
14, Art. 10). He explains: 'Anyone would be subject to a lower power only in so
far as it preserves the order established by a power higher than itself; but if
it (the lower power) departs from the order of the higher power, then it is not
right for anyone to be subjected to that lower power - for example - if a
proconsul ordered something to be done when the emperor above commanded the
contrary' (Summa, II-II, Q. 69, Art.3).
Even more specific is the statement
to be found in the famous Dialogue between a Cluniac and a Cistercian: 'We must
heed our superiors with complete obedience, even though they lead improper
lives, so long as they rule over us and instruct us in accordance with the authority
of divine law. If, however, they are so completely perverted towards moral ruin
that they do not follow the authority of divine law in ruling over their
subjects but follow instead their own willful impulses and fancies, then let
us, as scandalized and displeased subjects heedful of the dictates of divine
law, flee from them as we would from blind leaders, lest together with them we
fall into the pit of eternal damnation... irrational service is not acceptable
to God, as the Apostle tells us in commanding 'reasonable service'' (Rom.
12:1).
Now it would be irrational to
expect the teaching of the Church to be other than this, for in obedience, as
the Angelic Doctor states, 'not only is promptitude requires, but also
discernment' (Commentary on the Epistle to Titus, 3:1). Blind obedience is as
foreign to the Magisterium as is blind faith.
Pope Benedict XIV in his treatise
on Heroic Virtue clearly states: 'A superior is not to be obeyed when he
commands anything contrary to the divine law. Nor is an abbot to be obeyed when
he commands anything contrary to the rule, according to the well-known letter
of S. Bernard to the monk Adam. A blind obedience excludes the prudence of the
flesh, not the prudence of the spirit as is shown at length by Suarez.'
These principles are well
summarized by a modern author, Father Vincent McNabb. Writing in the early part
of the present century he stated: 'Some higher person or law must authorize and
control all created authority whether individual or collective... from this follows
the momentous principle, which we may enunciate thus: NO AUTHORITY HAS THE
RIGHT TO COMMAND UNLESS IN COMMANDING IT IS ITSELF OBEYING. In other words,
authority can command obedience only when its act or command is an act of
obedience.'
Throughout history situations have
arisen where the saints were obliged to disobey their superiors. One of the
earliest of these is to be found in the old Roman Breviary and concerns Pope
St. Marcellinus whose Feast-day is celebrated on January 19th. According to
Pope Nicholas I, 'in the reign of the sovereigns Diocletian and Maximian,
Marcellinus, the Bishop of Rome, who afterwards became an illustrious martyr,
was so persecuted by the pagans that he entered one of their temples and there
offered incense. Because of this act an inquiry was held by a number of bishops
in Council, and the Pontiff confessed his fall' (Letter to Emperor Michael,
865).
Another writer named Platine gives
us more details: 'When Pope Marcellinus was threatened by the executioners, he
yielded to fear, offered incense to the idols and adored them. But when, soon
afterward, a Council of 180 Bishops met in Sinuessa, Marcellinus appeared in
the assembly clothed in sackcloth and begged the synodals to impose upon him a
penance because of his infidelity. But no member of the Council would condemn
him; all declaring that St. Peter had sinned similarly, and had merited pardon
by his tears.'
The fact that scholars dispute the
accuracy of the story is beside the point. It is to be found in the older
Breviaries of the Church which aimed at teaching principles by example rather
than in satisfying the demands of modernist historians. The story is however
accepted as true by St. Robert Bellarmin and the great Catholic historian
Baronius. And hence it was a common mediaeval saying that 'because Pope
Marcellus offered incense to Jove does not mean that all the bishops should do
likewise.'
Yet another example is provided by
the case of Pope Paschall II who reigned between 1099 and 1118. It was a period
when the battles between the Church and State were fiercely raging - the issue
in question was that of 'investiture' - in essence, who should appoint the
members of the hierarchy (bishops): the Church or the Emperor? It was a
particularly touchy matter as the bishops of the Church in that era controlled
large tracts of land which were obliged to provide the state with soldiers and
support in the event of war. The issue had been settled in an Ecumenical
council during the reign of his predecessor Gregory VII, and this after great
struggles. The Church was to retain control of their appointment, but the
traditional feudal obligations of land owners towards the temporal authority
was to be preserved.
Despite this the issue was of such
great importance that Henry V, Emperor of Germany, actually invaded
When he was released the Pope felt
bound by his oath and hesitated to repudiate this treaty. Godfrey, the zealous
Abbot of Nendome, contrasted his actions with the heroic resolution of the
martyrs of old, and particularly with the examples of SS. Peter and Paul. He
wrote to the Pope that 'if the successor of the Apostles has disregarded their
example, he should hasten, if he would not forfeit their glorious crown, to
undo and repair what he had done, and like a second Peter, expiate his fault
with tears of repentance.' Lay investiture, he added, whereby power was granted
to laymen to convey possessions, and therewith jurisdiction in
spiritual matters, was equivalent to the denial of the faith, destructive of
the liberty of the Church, and out-and-out heresy. The Abbot of Monte Cassino,
when ordered to surrender the monastic lands, refused. 'I love you,' he wrote
to the Pope, 'as my lord and as my father, and I have no desire for another as
pope. But the Lord has said, 'whosoever loves father and mother more than me is
not worthy of me...' As for this outrageous treaty, wrung from you by violence
and treachery, how can I praise it? Or indeed, how can you...? Your own laws
have condemned and excommunicated the cleric who submits to lay investiture...'
Another prelate, the Archbishop of Lyons, urged the pope in still stronger terms:
'Detestable pilot that your are, in times of peace a bully, and before the
storm a coward.' The Archbishop of Vienne, Paschal's own legate in
One final example, that of Robert
Grosseteste. He was a doctor of Theology at
'It is not possible that the most holy Apostolic See to which has been handed
down by the Holy of Holies, the Lord Jesus Christ, all manner of power,
according to the Apostle, for edification and not for destruction, or command
or in any way attempt anything verging upon this kind of sin, which is so
hateful to Jesus Christ, detestable, abominable and pernicious to the human
race. For this would be evidently a falling off and corruption and abuse of its
most holy and plenary power... No faithful subject of the Holy See, no man who
is not cut away by schism from the Body of Christ and the same Holy See, can
submit to mandates, precepts, or any other demonstrations of this kind, no, not
even if the author were the most high body of angels. He must needs repudiate
them and rebel against them with all his strength. BECAUSE OF THE OBEDIENCE BY
WHICH I AM BOUND TO THE HOLY SEE, AS TO MY PARENTS, AND OT OF MY LOVE OF MY
UNION WITH THE HOLY SEE IN THE BODY OF CHRIST AS AN OBEDIENT SON, I DISOBEY, I
CONTRADICT, I REBEL. You cannot take action against me, for my every word and
act is not rebellion, but the filial honor due to God's command to father and
mother. As I have said, the Apostolic See in its holiness cannot destroy, it
can only build. This is what the plenitude of power means; it can do all things
to edification. But these so-called provisions do not build up, they
destroy...'
When the Pope received this letter,
we are told that he was beside himself with rage and threatened to have Bishop
Grosseteste imprisoned by his vassal, the King of England. However, he was
restrained by Cardinal Gil de Torres who said: 'You must do nothing. It is
true. We cannot condemn him. He is a Catholic and a holy man, a better man than
we are. He has not his equal among the prelates. All the French and English
clergy know this and our contradiction would be of no avail.' Bishop
Grosseteste prevailed and according to the traditions, when he died all the
church bells in
In concluding this chapter, it is
great interest to consider some of the statements of the Freemasons on
obedience. According to the Permanent Instruction drawn up by the Grand Masters
of Freemasonry (Alta Vendita) in 1819-20, which fell in to the hands of the
Church and were published by Pope
Pius IX, 'we must turn our attention to an ideal that has always been of
great concern to man aspiring to the regeneration of all mankind. This ideal is
the liberation of
'The Papacy has always exerted a
decisive influence on Italian destinies. Everywhere with the arms, voice, pen
and heart of its countless bishops, monks, nuns and the faithful, the Papacy as
always found people enthusiastically ready for sacrifice and martyrdom... At
the present time we do not intend to rebuild, even for our advantage, this
power which has been temporarily weakened (due to the overthrow of the papal
states). Our ultimate purpose is identical with that of Voltaire and the French
Revolution: that is, the total annihilation of Catholicism and even of
Christianity.'
'For seventeen hundred years the
Papacy has been an essential part of Italian history... We cannot endure such a
state of affairs; we must find a remedy for this situation. And here it is!
Whoever he may be, the pope will never join the secret societies: therefore,
the secret societies must take the first step toward the Church and the pope,
for the purpose of vanquishing them both.'
'The task we undertake will not be
completed in a day, a month, or a year. It may require many years, perhaps even
a century... We do not intend to win the pope over to our cause by converting
him to our principles or making him their propagator... WHAT WE MUST DO IS WAIT
FOR, like the Jews awaiting the Messiah, A POPE SUITABLE FOR OUR PURPOSES. Such
a pope alone, will be of greater help to us in our assault on the Church than
the little pamphlets of our French brothers or even the gold of
'We have no doubt that we shall
achieve this ultimate goal of our efforts... Before we can produce a pope
according to our desires, we must produce an entire generation worthy of the kingdom
we hope for. We must ignore old men and those of middle age. We must seek the
young, and if possible, even the very young... Once your good reputation has
been established in boarding schools, high schools, universities and
seminaries, once you have won the trust of teachers and pupils alike, foster
especially in those who are embracing the ecclesiastical state, a desire to
associate with you... This reputation of yours will make the younger secular
clergy and even the religious receptive to our doctrines.
Within a few years, this same
younger clergy will, of necessity occupy responsible positions. They will
govern, administrate, judge and form the council of the Sovereign Pontiff; some
will be called upon to elect a future pope. This pope, like most of his
contemporaries, will be to a greater or lesser degree influenced by those
Italian and humanitarian principles which we are now circulating. It is a small
grain of mustard seed which we entrust to the soil...'
'Along this path which we now
outline for our brethren there are major obstacles to surmount and difficulties
of all kinds to overcome. With experience and wisdom, we shall triumph over
them. The objective is so glorious that, to reach it, all sails must be
unfurled. Do you want to revolutionize
'IN A HUNDRED YEARS TIME... THE
BISHOPS AND PRIESTS WILL THINK THEY ARE MARCHING BEHIND THE BANNER OF THE KEYS
OF PETER WHEN IN FACT THEY WILL BE FOLLOWING OUR FLAG... THE REFORMS WILL HAVE
TO BE BROUGHT ABOUT IN THE NAME OF OBEDIENCE.'
All this may seem far fetched to
the average reader. But what is one to say when a leading Freemason, Yves
Marsoudon (State Master, Supreme Council of France, Scottish Rite) tells us:
'The sense of universalism that is rampant in Rome these days is very close to
our purpose of existence... With all our hearts we support the 'Revolution of John XXIII'...' Not satisfied
with this, Yves Marsoudon dedicated his book 'Ecumenism as seen by a
Traditionalist Freemason': to the Pope in the following words: 'To the Memory
of Angelo Roncalli, Priest, Archbishop of Messembria, Apostolic Nuncio in
Paris, Cardinal of the Roman Church, Patriarch of Venice, POPE under the name
of John XXIII, WHO HAS DEIGNED TO GIVE US HIS BENEDICTION, HIS UNDERSTANDING
AND HIS PROTECTION.'
He has further dedicated it to:
'The Pope of Peace, to the Father of all Christians, To the Friend of All Men,
to His August Continuer, HIS HOLINESS POPE PAUL VI'.
A NOTE ON THE PRESENT
SITUATION IN THE CHURCH
Present day Catholics are faced
with a terrible dilemma. If they obey the post-Conciliar 'popes,' they must
apostatize from the Catholic faith as it has existed since the time of Christ
and the Apostles.
It is clear from what has already
been stated in previous chapters that Catholics must give their intellectual
assent to everything in the Ordinary
Magisterium. Vatican II has been repeatedly declared to be the
'supreme form of the Ordinary Magisterium.' Encyclicals and other statements
dealing with faith and morals (which includes liturgical changes and changes in
the form of the Sacraments) that are promulgated under the aegis of papal
authority (the 'popes' speaking within their function as popes) also require
our intellectual assent. To speak of intellectual assent is to speak of
obedience, for virtue requires that our wills act in conformity with our
intelligence.
Now these documents (Vatican II,
Encyclicals, etc.,) clearly teach doctrines contrary to what has always been
magisterially taught prior to the demise of Pope Pius XII. This being so, the
Catholic must accept the fact that either the Holy Ghost taught error in the
past, is teaching error at the present time, or is free to change His mind about
the truth - matters dealing with faith and morals. If the post-Conciliar
'popes' are responsible for teaching even one error with presumed Apostolic
authority, then we must either hold that Christ Himself is teaching error (quod
absit), or that the post-Conciliar 'popes' are usurpers that lack authority.
Catholics who take their faith
seriously have long recognized this dilemma. They have come up with a variety
of solutions aimed at maintaining 'obedience to papal authority' (our salvation
depends upon it) and not apostatizing from the faith. Some have declared that
they can pick and choose what they like from the documents of Vatican II and
other papal statements - accepting those 'in conformity with tradition' and
rejecting innovations (The Society of Pius X). But such violates the Catholic
requirement of giving intellectual assent and obedience to those they recognize
as being 'one hierarchical person with Christ.' Others attempt to deny the
magisterial status of the documents of Vatican II (and Encyclicals, etc.,) or
teach falsely that the ordinary magisterium can contain error (Michael Davies).
Still others claim that their organizations are exempt from obedience because
of historical reasons (Order of St. John). Some have gone to
Recognizing that no one can teach
error with the authority of Christ, many Catholics have openly declared that
the post-Conciliar 'popes' have no authority. Some hold that the Apostolic See
is vacant - usually referred to as sede vacantism. Such a position is not
anti-papal, but rather strongly pro-papal. It is because of its great respect
for papal authority that it immediately rejects anyone who uses the papal chair
to teach error with obstinacy. Others, recognizing that the post-Conciliar
'popes' are actually sitting in the chair of Peter, adhere to the
materialiter/formaliter theory which declares that they are material popes but
not formally popes; that despite their sitting in the chair of Peter, they have
no authority, but that should they suddenly become Catholic and teach true
doctrine, they would have authority. Those who deny the authority of the
post-Conciliar 'popes,' are of course bound to obey the magisterial teaching of
the Church up to the time of their usurpation.
Let us conclude with a doctrinal
note. Obedience is a moral virtue. Faith, Hope and Charity are theological
virtues. As such they are of a higher value than obedience. This is of course
logical, for obedience is not an end in itself, but a means to an end. The
purpose of obedience is to 'encourage' us to obey the Faith and not the other
way around. To give our obedience to error or a false faith is apostasy.
(Faith, as pointed out earlier, has two aspects; one is the dogmas and teaching
of the Church, and the other is our assent to them.)
FOOTNOTES:
(1) Alan Lille, The Art of
Preaching,
(2) St. Bernard, 'Treatise On
Precept and Dispensation', Treatises, I,
(3) Idung of Prufening, Cistercians
and Cluniacs,
(4) The Game, Vol II, Advent,
1918.(
(5) Some have used Grosseteste's
disobedience as grounds for their disobeying the post-Conciliar 'popes.' It
should be clear that there was no issue of faith and morals involved here. The
pope was not demanding assent to error or obedience to liturgical change.
(6) A more complete text is to be
found in Chapter I, Vol II, The Biographical Memoirs of St. John Bosco, under
the title of Freemasonry in the
(7) Quoted in World Trends, (Ed.
Yves Dupont), Hawthorn, vic.
CHAPTER IX, Part 1
THE POST CONCILIAR 'POPES'
I vow:
'To change nothing of the received tradition and nothing thereof that I have
found before me guarded by my God-pleasing predecessors, not to encroach, to
alter, to permit any innovation therein.'
'To the contrary: with glowing affection as her truly faithful student and
successor, to reverently safeguard the passed on good, with my whole strength
and utmost effort.'
'To guard the holy canons and decrees of our Popes likewise as Divine
Ordinances from Heaven, because I am conscious of Thee, Whose place I take
through the grace of god, Whose Vicarship I possess with Thy support, being
subject to the severest accounting before Thy divine tribunal over all that I
possess.'
'If I should undertake to act in anything of contrary sense, or should permit
that it will be executed, Thou wilst not be merciful to me on the dreadful day
of Divine Justice.'
'Accordingly, without exclusion, we subject to severest excommunication anyone
- be it ourselves or be it another - who would dare to undertake anything new
in contradiction to this constituted Evangelic tradition and the purity of the Orthodox Faith and the
Christian religion, or would seek to change anything by his opposing efforts,
or would concur with those who undertake such a blasphemous venture...' (1)
The story is told that the following
events took place in 1884, just after Leo XIII (Pope between 1873 and 1903)
finished saying Mass at St. Peter's. As he turned away from the high altar he
heard voices speaking to one another. One voice was deep and guttural, the
other gentle and mild. The first to speak was the guttural voice which said: 'I
can destroy your Church.' the gentle voice replied: 'You can? Then go ahead and
do so.' Satan then said: 'I need more time and more power.' The gentle voice
asked: 'How much time? How much power?'
The answer was: '75 to 100 years,
and a greater power over those who will give themselves over to my service.'
The gentle voice replied, 'You have the time, you will have the power, do with
them what you will.' It was after this event that the Pope established the
so-called 'Leonine Prayers' said at the foot of the altar after Mass - prayers
which included the one to St. Michael ('St. Michael, defend us in the day of
battle, Cast into hell Satan and all his evil angels who prowl about the world
seeking the ruin of souls...'). (2)
Leo XIII was followed by Pius X (1903-14) of
hallowed memory and one of the only two popes to be canonized in the last 500
years. (The other was Pius V who 'codified' the Mass and is therefore the
'patron saint' of the Liturgy.) He is perhaps most famous for his Encyclical
Pascandi on the doctrines of the Modernists to which was appended his Decree
Lamentabili. (3)
The reigns of Benedict XV
(1914-1922) and Pius XI (1922-39)
while in no way contradicting that of their predecessors, were characterized by
a more liberal stance towards these errors (4). This allowed the modernists the
opportunity to spread their ideas with greater ease - though still with
caution. For example, it was during this period that individuals like Teilhard
de Chardin were passing around their mimeographed manuscripts while pretending
to be loyal sons of the Church.
Pope Pius XII who came to the papal
throne in 1939 was certainly aware of the threat that Modernism posed to the
Church; not only did he complain about it being taught covertly in seminaries,
he more than once was known to have stated that, even though he was the last
Pontiff to hold the line on innovation, he would hold it firmly. To quote him
directly, 'apres moi, le deluge.' (5). How prophetic such a stance was is only
now obvious. Yet, surrounded as he was by men committed to 'the revolution,'
even he was often lacking in vigilance. He allowed men of dubious quality to
rise to the top and gave his approval to liturgical changes of a most
questionable nature - such as the new rites for Holy Week. (This occurred Nov. 1955
- when he was very ill, and one suspects, easily put upon. (6)) He was followed
in 1958 by Angelo Giuseppi Roncalli who took the name of John XXIII. (7)
Something new now happened. For the
first time we had a pope that was welcomed by the liberal press, a man
characterized as a 'simple peasant,' and a 'man of the people.' He was neither.
Far more accurate is the evaluation of Robert Kaiser, the correspondent for
'Time' magazine accredited to Vatican II and an intimate of John XXIII. Kaiser
describes him as 'a political genius,' and a 'quiet and cunning revolutionary.'
(8).
Angelo Giuseppe Roncalli was born
in 1881 in the province and diocese of
Bishop Tedeschi was to be a major
influence on Roncali - the future John XXIII was his private secretary for 9
years and also his admiring biographer. Roncalli had a positive proclivity for
making modernist friends - Peter Hebblewaithe who documents his early life
during this period, can hardly name a close associate who was not one. Among
these were Bishop Carlo Ferrara of Milan and Bishop Bonomello of Cremona, both
notorious modernists, as well as Lamberdo Beauduin, the Benedictine advocate of
liturgical 'renewal.' Several of his closest seminary friends including his
roommate in the seminary and the person who assisted at his ordination were to
be excommunicated for Modernism. Throughout this period he took great care -
indeed was unquestionably duplicitous -- in hiding his views. (13). Then in
1924, after the death of his beloved bishop, he was called back to
According to Giancarlo Zizola,
'there was a very precise meaning contained in the accusation of modernism made
against Roncalli... it was intended to refer to his relations, real or
presumed, with the modernistic milieu of the beginning of this century, as well
as to his solidarity with a small reformistic group that had emerged from the
phenomenon of Italian modernism.' Among the themes dominant in this group
Zizola lists 'the primacy of conscience, the reconciliation of authority and freedom,
the autonomy of science, liberation from superfluous ecclesiastical structure,
the renewal of the faith, disengagement from politics, [and] a Catholicism less
conditioned by traditional lines.' (16) At this time Roncalli also developed
his theory that Christ continuously worked through the historical process, and
that it was possible to recognize and cooperate with this Christological
process by recognizing the 'signs of the times.'
Roncalli's many years in the middle
east, the creation of nuclear weapons and his experience of two world wars,
convinced him of the need to eliminate the factional conflicts of mankind in
order to bring the various races, political and religious creeds into some kind
of working unity. Only in this way could the world be assured of any permanent
peace. After the second world war he was recalled and appointed as Apostolic
Nuncio to
He so indiscriminately mixed with
representatives of various groups inimical to
Mention has already been made of
Roncalli's interest in Rudolph Steiner. The Italian Novelist Pier Carpi claims
to have clear evidence that he became a Freemason during his stay in the middle
east. Maurice Bardet, a well-known Freemason informs us in Les Echos du surnaturel,
a Freemasonic publication, that he was his advisor. While these statements may
be debated, what is clear is that when he was Papal Nuncio in
During his French stay, Roncalli
was also responsible for the creation of 'barbed-wire seminaries,' a project
which was to bear important fruit in the forthcoming years. At the time there
was a significant shortage of priests in those parts of
As Cardinal, he became the
Patriarch of Venice and then five years later was elected to the See of Peter.
One of his first acts after coming to the throne of Peter was to throw open a
window of the
Roncalli also initiated the
post-Conciliar policy of frequently breaking with Papal tradition - a process
which has gone so far that when John-Paul II came along, there were almost no
Papal traditions left to break. Immediately upon election he refused to allow
the cardinals to kiss the papal
slipper (symbolizing their submission to the authority of Christ). He put aside
his Papal Tiara (symbolic of 'triumphalism') on state occasions, had Peter's
throne lowered, and instructed those around him not to use his (really Peter's)
honorific titles. All these actions will of course appeal to modern man's
egalitarian prejudices, but the problem is that John XXIII is not an ordinary
man; he is allegedly Christ's representative on earth. To put such actions into
a clearer perspective, one might try to imagine the Queen of England divesting
herself of her royal robes to disco-dance with her subjects on state occasions.
Hardly a dignified scene. Paul Johnson tells us Roncalli's attitude towards the
Church he was commissioned to preserve, and towards his predecessors to whose
stance he was indefectibly tied: 'when necessary he simply contradicted
previous popes. He rejected in toto Gregory XVI's Mirari Vos
and Singulari Nos, and the Quanta Cura
of Pius IX, to which was
attached, as appendix, The Syllabus of
Errors. John was ruthless in dismissing the views of his
predecessors.' (25). Finally, if any doubt remains, let me give you the
response he is reported to have given a friend who asked him how he managed to
follow in the footsteps of so great a man as Pius XII. 'I try to imagine what
my predecessor would have done, and then I do just the opposite.
What of Roncalli's personal views
at this point in his life? It is clear that he was influenced by Teilhard de
Chardin and the current belief in evolution and progress. As he himself said,
'Divine providence is leading us to a new order of human relations, which by
man's own efforts even beyond their very expectations, are directed towards the
fulfillment of God's superior and inscrutable designs. Everything, even human
differences, leads to the greater good of the Church... All the discoveries of
science will assist progress and help to make life on earth, which is already marked
by so many other inevitable sufferings, ever more delightful.'
He was an admirer of Maritain who
dreamed of joining the Feast day of St. Joan of Arc to the French national
holiday celebrating the storming of the Bastille, and who held that the Church
should recognize the actions of Communists as being intrinsically Christian and
cooperate with them on the social and economic planes. (27) Roncalli's
'sympathy for the 'opening to the left'' was well known. (28) He felt that the
prevailing East-West (Capitalist Communist) division of the world could only
lead to war and saw the mission of the Church as one of uniting mankind in
order to bring peace to the modern world. According to Meriol Kaiser, John
XXIII saw Christian unity as but the first step in the direction of world
unity. Christian ecumenism first, then world ecumenism, and finally world
unity. Carlo Falconi tells us that John XXIII sought 'new relationships between
the Catholic church and other Christian Confessions, and all the
other religions, or 'the ecumenism of the three states' (unity among Catholics,
among Christians, and among all religious spirits) (29). In his view the
unification of the world and its pacification, the most vital problem of
contemporary humanity, need for their speedy solution to have the support and
immediate stimulus of a single common denominator - REASON COMBINED WITH
NATURAL RELIGION. Hence the real revolution, apparent even in his language,
introduced by him in the technique of the Encyclicals and in the method of
conducting the dialogue between the Church and the World.'
According to Zizola, he also
believed there was 'a real progress of humankind's collective moral awareness
through always deeper discovery of its dignity... The revelation of God's
design for man strongly helps the believer discover what man is; and at the
same time the advancement of the collective conscience, the judgement of an
always more generalized value that men pronounce on the human phenomenon
independently of religious referrals, are just as many other 'signs of the
times' through which God 'comes into' history: what is more, the collective
conscience clarifies revelation, helping to get to the bottom of the
understanding of the mystery of man revealed by Christ.' (30)
John XXIII then brought an enormous
amount of modernist baggage to the papacy. It was an era when such ideas were
rampant among the middle clergy and acceptable to many members of the upper
hierarchy. Ultimately they had a vision of changing the Church, of bringing it
up to date by a process of Aggiornamento, of establishing what Roncalli's
favorite author called a 'new Pentecost.' (31). The problem was how to do this.
The answer was a Council.
There is considerable confusion as
to how and when he decided to convene a Council. Actually, the idea was very
much in the air. Both Freemasons and modernist Catholics had for decades dreamt
of such an event with the avowed intent of introducing modernism into the bosom
of the Church. In 1908 his modernist friend, Bishop Bonomelli of Cremona told
him: 'perhaps a great ecumenical council, which would discuss rapidly, freely,
and publicly the great problems of religious life, would draw the attention of
the world to the Church, stimulate faith, and open up new ways for the
future...' The possibility had also been discussed but rejected, by both Pius
XI and Pius XII. Within two days of his election John XXIII discussed the
matter with close colleagues, but decided not to inform the Curia until he had
fully thought out how to plan the event. (32) When he did mention it to
Tardini, his pro-secretary of State, he found little enthusiasm, and when he
broached it to the Cardinals John described their reaction to his 'divine
Inspiration' ('suddenly my soul was illuminated with a great idea') as a
'devout and impressive silence.' (33). Realizing that he would never get his
Council - Tardini called it his 'toy' - if he antagonized the traditionally
inclined Curia who were fully aware of his modernist attitudes, he took great
pains to keep his real intentions secret.
This he did by having them believe
that they would be in total control of the Council. He further fostered this by
promulgating a series of Encyclicals such as Ad Petri Cathedra which were
hyperorthodox (34) - so much so that his liberal supporters began to fear they
had made a mistake. He called a Synod of Bishops to
CHAPTER IX, Part 2
THE Council ITSELF
With the opening of Vatican II, John
XXIII published the 'rules and procedures' and invited those attending
to feel free to express all shades of opinion. Ignoring the efforts and
appointments of the Curia, he established another 10-member 'Council
Presidency' that balanced liberal and conservative forces, and placed the
direction of the conclave under their aegis. He created a new Secretariat 'For
Extraordinary Affairs' under his trusted lieutenant Cardinal Amleto
Cicognani consisting of nine progressives (including Montini) and one
conservative. With these individuals in place he announced to the world his
'progressive' program for aggorniamento. (Meanwhile Bea's legions were in
An example of this intervention is
the following. When on November 20th the Council Fathers vote
of 1368 to 822 in favor of rejecting Cardinal Ottaviani's Schema on the
'Sources of Revelation' - the motion falling narrowly short of the required two
thirds majority - he directly intervened (at the expense of both orthodoxy and
the Council rules) to save his 'toy.' According to Lawrence
Elliott, after a night of anguish and prayer, he sent word to St. Peter's that
because so clear a majority... opposed the schema, he was withdrawing it
despite the vote. A new commission would be appointed to redraft it. The reason
given for this action was that the alternative was continued wrangling as the
schema was debated section by section, dulling, scarring, and, in the end,
perhaps destroying the fine spirit of ecumenism in which the Council
had begun.'
One of the first Schemas to be
considered was the Constitution on the Liturgy. In order to encourage the Council
Fathers to accept innovations in this realm - one long considered virtually
untouchable - he introduced the first change in the Canon of the traditional
Mass in over 1,500 years. He further changed many aspects of the Mass outside
the sacrosanct Canon and drastically altered the Breviary - that text which
feeds the spiritual life of the clergy; and the Church calendar - thus making
obsolete all the old missals and breviaries. As E.E.Y. Hales said, he gave the
Bishops of the Council 'the clearest and most positive
guidance as to the way they should approach their task.' (41)
Once things were underway, once the
Council had been subverted along the lines he wished, he
promulgated his most significant Encyclical, Pacem in Terris.
To get a better picture of John XXIII's real thought, we shall
turn to this revealing source.
Starting out by telling the
faithful that 'Peace on earth... can only be firmly established if the order
laid down by God be dutifully observed and that this order or law is written in
the hearts of men (orthodox), he proceeds to tell us that we must look for
these laws only in the hearts of man, 'and nowhere else.' Now it is one thing
to say that God has written his laws in the human heart and quit another to say
that these laws are not be sought for elsewhere. To do so is to forget the
effects of original sin
and the function of the Church - the former allowing us to deviate from the
dictates of our heart and the latter as guide for our fallen nature. No wonder
then that in the very first section of the Encyclical John XXIII
follows this up by advocating that 'a world-side community of nations be
established' (Para 6, 7). As he explains in the fourth section, this
organization is none other than the United Nations.
The next two sections deal with the
dignity of man and religious freedom, both themes that are to become basic to
the documents of Vatican II and the post-Conciliar Church. With regard to the
former, the Encyclical states that 'when we consider man's personal dignity
from the standpoint of divine revelation, inevitably our estimate of it is
incomparably increased. Men have been ransomed by the blood of Jesus Christ.
Grace has made them sons and friends of God, and heirs to eternal glory' (
It is of interest that the Italian
translator of this sentence said 'each has the right to honor God according to
the dictates of a just Conscience.' Giancarlo Zizolla calls the transposition
of the adjective just from 'dictates' to 'conscience' a 'colossal reversal of
perspective... That adjective just [now] meant that the conscience was not the
inviolable temple through which God spoke freely to each man, whether he be
atheist or Confucian, Buddhist or agnostic, as John had so many times affirmed;
now it was no longer the conscience that generated from its own secret intimacy
a 'just' rule, or valid norm and scale of values for each honest man of good
will whatsoever; on the contrary, in order to compose that norm, the conscience
[itself] had to be 'just,' that is, it had to be authoritatively guided by
external rulings... For John the conscience was the voice of God in every man,'
for the mistranslator the conscience had to guided by the teaching of the
Church.
It follows from the innate dignity
of man and the innate and independent authority of his conscience that all men
are equal. John XXIII boldly declared that 'the conviction
that all men are equal by reason of their natural dignity has been generally
accepted' (Para. 44). Later in the same document he states that 'it is not true
that some human beings are by nature superior and others inferior. all men are
equal in their natural dignity. Consequently there are no political communities
that are superior by nature and none that are inferior by nature. All political
communities are of equal natural dignity, since they are bodies whose
membership is made of these same human beings' (Para. 89). This statement is
nothing other than a blanket acceptance of the legitimacy of communism, and it
is not wonder that the Communist weekly in
Having established the equality and
dignity of man, his right to religious freedom, and the acceptability of
socialism and communism, let us return to the nature of this new world
community he envisioned? Again, the Encyclical tells us it is to be established
under 'a public authority, having world-wide power and endowed with proper
means for the efficacious pursuit of its objective, which is the universal
common good...' The organization he felt best suited to this end was none other
than the United Nations! His endorsement of this organization (described by
some as a'a large cow fed by
One of the greatest obstacles to
the creation of this 'one world' utopia under the United Nations was 'mutual
distrust.... Unfortunately, the law of fear still reigns among peoples, and it
forces them to spend fabulous sums for armament; not for aggression they affirm
- and there is not reason for not believing them...' (Para. 128). He recommended
to counter this problem, a program of 'mutual trust... true and solid peace of
nations consists not in equality of arms, but in mutual trust alone' (para.
113). Now this mutual trust was to be extended to both Freemasons
and Communists, as if their history and their own teachings have not provided
more than ample evidence that allowing the wolf to live in the chicken-coop was
an impossibility. The west was to disarm itself and embrace its Communist
brothers. War was to be abolished. And after this utopian dream is fulfilled,
the harmony of the human family is to be secured 'by means of science and
technology.' Now, anyone familiar with James the Apostle knows that Scripture teaches
wars come from our lusts and greed - that is to say, from our sins. And anyone
familiar with the Old Testament knows clearly that there are unjust rulers and
therefore just wars. But John XXIII had a different vision of
the world, one in which there was no possibility of an intrinsically evil
social order, and one in which all men would be united and all differences
would be resolved by 'mutual trust.'
Despite the fact that this
encyclical was rapidly bypassed by the still more revolutionary declarations of
the Council, it remains highly significant. It clearly
demonstrates that events in the Council, as some have
contended, did not escape from John XXIII's control, but
rather, were engineered by him. Some of the principle modernist errors
promulgated by the Council - the false concept of man's
dignity, the autonomy of man's conscience, religious freedom, a false
Ecumenism, the acceptance of socialist and communist ideology, the fostering by
the Church of a one-world community and the need to alter the structures of the
Church, were not only shared, but indeed, initiated by Roncalli himself. He was
a modernist by any definition of the word, and was responsible for the
subversion of an enormous part of the Catholic body. Allow me to quote one last
blasphemous statement by this individual elected to preserve and safeguard the
Bride of Christ: 'We now acknowledge that for many many centuries the blindness
has covered our eyes, so we no longer see the beauty of Thy chosen people and
no longer recognize in its face the features of our first-born brother. We
acknowledge that the mark of Cain is upon our brow...'
How was this extraordinary
individual assessed by others? Clearly, John XXIII was no
peasant-pope, but rather, as Mariol Trevor said, 'a quiet and cunning
revolutionary.' As his approving friend Malachi Martin
says, 'the surprising aspect of Pope John is that in a short five-year period
he undid what every pope since the fourth century had sought and fought to
maintain and foment.' (49). The Freemasons also thought highly of him. Yves
Marsoudon, State Minister, Supreme Council of France (Scottish
Rite) said 'the sense of universalism that is rampant in
(1) Taken from the Liber Diurnus
Romanorum Pontificum. This oath was taken by 'popes' John XXIII
and Paul VI. It was subsequently allowed to fall into oblivion.
(2) Die Gebete nach der hl. Messe,
Theol. prakt. Quartalschrit, 87, 1934. Some time around 1934 this prayer was
shortened by the elimination of the following phrase: 'These most crafty
enemies have filled and inebriated with gall and bitterness the Church, the
spouse of the immaculate Lamb, and have laid impious hands on her most sacred
possessions. In the Holy Place itself, where has been set up the See of the
most holy Peter and the Chair of Truth for the light of the world, they have
raised the throne of their abominable impiety, with the iniquitous design that
when the Paster has been struck, the sheep may be scattered.' The full prayer
is available in the Moto Proprio of Leo XIII, September 25, 1888 and in Raccoltas
published before 1934. I have been unable to determine who was responsible for
the deletion. The post-Conciliar Church has eliminated the Leonine prayers
completely.
(3) Modernism can be characterized
by the acceptance of the 'nominalist' philosophical principle that all
knowledge is experiential; by a belief in the concepts of 'progress' and
'evolution' as applied to all realms of knowledge, including dogma; by a
determination to bring the teaching of the Church into line with contemporary
patterns of thinking, and by the belief that truth itself is derived from an
inner awareness which man experiences - vital immanence - and hence always
relative to the individual. These ideas are inimical to those of a divine
Revelation and nature of 'fallen' man. See also, 'The Sin of Liberalism', The
Roman Catholic, Vol. V., March 1983, and The Chapter in this book entitled 'The
Road to Hell is paved with Good Intentions.'
(4) Space does not allow for an in
detail study of this period. Mary Martinez has covered the period in a series
of articles in The Roman Catholic. Other sources are Adrian Dansette, The
Religious History of Modern France, Freiberg: Herder, 1961; Jean-Marie Domenach
and Robert de Montvalon, The Catholic Avant-Garde, N.Y., Holt, Rinehart and Winston,
1967 Emile Poulat, La Crise Moderniste and Integrisme et Catholicisme Integral,
Paris: Casterman, 1962 and 1969.
(5) 'After me, the flood'. He
vouchsafed his 'dying words' to Cardinal Giuseppe Siri: 'Depositum custodi,
depositum custodi.' Peter Hebblethwaite, Pope John XXIII, N.Y.: Doubleday,
1985.
(6) Cardinal Bea, a secret
modernist and rabid ecumenist under John XXIII, was his confessor. One can
imagine the subtle influence this man wielded under such circumstances. (There
were no heretical aspects to the changes in the rites for Holy Week.)
(7) To take the name of John XXIII
was itself revolutionary. This man (died, 1419) is described in The Catholic
Encyclopedia (1908) as 'utterly worldly minded, ambitious, crafty,
unscrupulous, immoral, a good soldier, but no churchman.' Peter Hebblewaithe
describes him as a 'pirate who massacred and perjured his way into the papacy' (John XXIII,
N.Y.: Doubleday, 1985). He was forced to resign from the papacy by the Council
of Pisa and subsequently became an 'antipope'. No subsequent Pope would take
the name of John because of his nefarious actions, much less of John XXIII.
(8) Robert Blair Kaiser, Pope,
Council and World, N.Y.: Macmillan, 1963. M. Trevor, Pope John, N.Y. Doubleday,
1967 notes that some see John XXIII's activities as being 'Machiavellian,' but
then tries to assure us that this was only in appearance and not actually the
case. Avro Manhattan (The Vatican Moscow Alliance, N.Y.: Ralston-Pilate 1977)
calls him a 'determined revolutionary' and a 'socialist Pope.' In fact, almost
every text dealing with this period of the history of the Church refers to John
XXIII as a 'revolutionary'.
(9) Msgr. Albert Giovannetti, We
Have a Pope,
(10) Peter Hebblewaithe, Pope John
XXIII, N.Y.: Doubleday, 1985.
(11) Loisy was excommunicated as a
Modernist, and Duschene's texts on the History of the Church were placed on the
Index.
(12) Cardinal Rampolla's
Freemasonic connections are documented by Msgr. Albert Giovannetti. Cardinal
Rampolla was almost elected to the papacy in 1903, but the Austrian government,
aware of his Freemasonic connections, exercised their veto and prevented this.
(13) The Bishop of Bergamo is
described as a 'complete modernist' by E. Poulat, Integrisme et Catholicism
Integral, Paris: Casterman, 1969. The Modernist atmosphere in which Roncalli
received his early education is also documented in Giancarlo Zizola's The
Utopia of Pope John XXIII, N.Y.: Orbis, 1978. His modernist connections during
his early days as a priest are documented by Peter Habblethwaite, Pope John
XIII, N.Y.: Doubleday, 1985.
(14) Peter Hebblethwaite tells us
repeatedly that 'he paid his pound of flesh' to the repressive forces
prevailing in
(15) Rudolf Steiner (1861-1925 was
the originator of 'The Science of the Spirit known as Anthroposophy' and was a
member of the 'illuminati'. Mary Martinez, 'Pius XII and the Jews,' The
Roman Catholic, Vol V, March 1983.
(16) Giancarlo Zizola, op. cit.
(17) Giancarlo Zizola, op. cit.
(18) Giancarlo Zizola, op.cit.
(19) Most of the French hierarchy
had cooperated with the
(20) Giancarlo Zizola, op. cit.
(21) Sources for this information
are available in a publication entitled L'Abonimation de la Desolation (Le
Mystere d'Iniquite) by Professeur Gabriel Chabot and Commandant Rouchette
available from Commandant Rouchette (retired from the French Surite) at B.P.
151, 16105 Cognac Cedex, France.
(22) McGregor-Hastie, Paul VI,
quoted by Hutton Gibson, Paul VI's Legacy: Catholicism?,
(23) It is interesting to note that
almost everyone accused of Americanism or Modernism has admitted the existence
of such heresies, but denied that they were guilty of holding them.
(24) Paul Johnson, Pope John XXIII,
Little Brown and Co., p. 144. To quote this author further: 'If we take Mater
et Magistra and Pacem in Terris together, they effectively demolish most of the
internationalist, social, economic and political teachings of the Popes for the
previous hundred years with the one exception of Leo XIII's Rerum Novarum.'
(25) It is of interest that on
another occasion when John XXIII was comparing himself to previous popes he
stated 'There come to mind the names of Urban, Clement, and Leo, too? Leo, no,
that's not my stuff.' op. cit. No.9. Henri Fesquet informs us that his
antipathy to the ideas of Alfredo Cardinal Ottaviani, the redoubtable Secretary
of the Holy Office, was 'well known.' (op.cit.)
(26) Quoted by Giancarlo Zizola,
op. Cit.
(27) That is, to blend the Church's
stance with that of the Modern world. According to Zizola, 'At the height of
the crusading anti-Communist period, Jacques Maritain called on Catholics to
open their eyes, to discover a Christianity of action under form at times
heretical, and even of rebellion which almost seemed like denial, in the depths
of conscience and secular existence. 'It was not given to believers faithful to
Catholic dogma... but to atheistic Communists to abolish in
(28) Henri Fesquet, The Drama of
Vatican
(29) Carlo Falconi, Pope John and
the Ecumenical Council; .N.Y.: World Publ., 1964
(30) Giancarlo Zizola, op. cit.
(31) John XXIII's favorite author
was Allesandro Manzoni from whom he also took the term Aggiornamento.
(32) Peter Hebblewaithe, op. cit.
John XXIII attempted to give the impression that the idea of a Council was a
'divine inspiration', however, Hebblewaithe clearly shows that such was never
the case.
(33) Ursula Oxfort accepts the idea
that John XXIII had a sudden inspiration, and points out that such are
frequently diabolical. However, it is clear from Hebblewaithe's book that there
was nothing sudden nor inspirational involved (Ursula Oxfort, The Heresy of
Pope John XXIII, available from her at
(34) He however praised Cardinal
John Henry Newman, thus rehabilitating this individual who was considered to be
a modernist, or at least, a quasi-modernist, and whose 'development of
Christian doctrine' had been suspected of being nothing more then the
endorsement of the 'evolution of Christian doctrine.'
(35) 'You will be more free,' as he
said to Bea, 'and less bound by tradition if we keep you out of the normal
Curial channels.'
(36) As one theologian put it,
'When those thirty or forty or fifty observers show up at the Council, they'll
have a role that will be psychologically more important than the rest of the
Fathers put together.' These Protestant and Communist 'observers' were royally
entertained at Catholic expense. However, Paul Etoga, the traditional bishop of
M'balmayo in the Cameroons arrived, he had to 'hitchhike' from
(37) Peter Hebblewaithe, op. Cit.
(38) Henri Fesquet, op. Cit.
(39) The Marxist Il Paese had this
to say apropos Cardinal Lienart's intervention: 'The Devil has entered the
Council.' (Henri Fesquet, op. cit.)
(40) Lawrence Elliott, I will be
Called John, N.Y.: Dutton, 1973
(41) E.E.Y. Hales, Pope John and
His Revolution, N.Y,: Doubleday, 1965.
(42) One of John XXIII's close aids
described his attitude towards Marxism in these words: 'The Church is not a dam
against communism. The Church cannot and should not be against anything. It
should be positively for something.'
(43) Jean Madiran, 'The Vatican
Moscow Agreement', Itinieres, No. 84, June 1964 and available in English in The
Fatima Crusader, Issue 16, Sept-Oct, 1984 (Constable, N.Y.)
(44) He did qualify this by saying
'we are of course aware that some of the points in the declaration did not meet
with the unqualified approval in some quarters, that there was justification
for this...' However, he never clarified which these were or stated that 'some
quarters' meant the Church.
(45) An excellent discussion of
this topic is available in Father Denis Fahey's The Mystical Body of Christ in
the Modern world,
(46) The American Bishop' Pastoral
The Challenge of Peace: God's Promise and Our Response (issued by the U.S.
Conference of Catholic Bishops) is a direct reflection of these views. This
Pastoral encouraging unilateral disarmament on the part of the American nation,
offended many Americans and
(47) The true Church can never be
subverted, for the Gates of Hell can never prevail against the truth. However,
enormous sections of the Church, like branches cut from the vine, can be subverted.
(48) W. Keller, Diaspora, N.Y.
Harcort, 1969. While no one denies that individual Catholics may have been
guilty of lacking true charity for the Jews, one can never accuse the Church
itself - a perfect society and the spotless Bride of Christ, of lacking such.
To do so is blasphemy. John XXIII also presumed to change Scripture by deleting
the word perfidious in relation to the Jews who crucified Christ. This is to
forget or ignore the fact that not all Jews were perfidious, but those
responsible for Christ's death. Can one imagine the Jews changing a word of
Torah, or deleting sections of the Talmud that are offensive to Christians?
(49) Malachi Martin, The
Decline and Fall of the Catholic Church, N.Y.: Putnam, 1981.
(50) Avro Manhattan, The Vatican
(51) Alden Hatch, Pope Paul VI,
N.Y.: Doubleday, 1967.
(52) His father, a banker employed
by the
(53) Peter Hebblethwaite says he was
theologically formed by reading Maritain, Congar and de Lubac, and
intellectually formed by Pascal, Bernanos and Simone Weil.' (The Year of Three
Popes, London: Collins, 1978).
(54) Myra Davidoglou provides
documentation for these facts which are also confirmed by other authors. The
traitor Tondi was thrown into jail for a period. When released, he married his
mistress, the militant communist Carmen Zanti. For a while this KGB agent was
the secretary of Walter Ulbricht and then Professor of Atheism at the
CHAPTER IX, Part 4
'POPE' PAUL and 'POPE' JOHN PAUL I
Next to be 'elected' to the Papal
chair was Giovanni Battista Montini, a man who was said to
have lived in the shadow of his predecessor. He had been born in
Then in 1954 he was suddenly
'dismissed' to
Montini was responsible for the translation of Jacques
Maritain's Integral Humanism into Italian. This individual,
despite his neo-Thomism, is by no means the orthodox Catholic that he is
usually represented as being. In this text Maritain called for a basic shift in
ecclesiology - in the way the Church looks at itself, its function and its
identity. He envisioned an integral humanism in which religions of every kind
converged towards a single human ideal in a world civilization wherein all men
would be reconciled in justice, love and peace. As the French theologian M.
Caron explained, 'Integral humanism is a universal fraternity of men of good
will belonging to different religions or none, including even those who reject
the idea of a Creator. It is within this fraternity that the Church should
exercise her leavening influence without imposing itself and without demanding
that it be recognized as the one, true Church. The cement of this fraternity is
twofold: the virtue of doing good and an understanding grounded in respect for
human dignity.'
Prior to his election to the papacy,
Montini was well known to the liberal forces in and around the
Long before his election Montini
gave expression to beliefs that placed him outside the pale of the church. 'Our
times, can they also not have an Epiphany which corresponds to its spirit, to
its capacities? The marvelous scientific evolution of our days, can it not
become this star, this sign that thrusts modern humanity towards a new quest
for God, towards a new discovery of Christ?' (Milan, 1956, Le Pape de
l'Epiphanie). 'Modern man, will he not gradually come to the point where he
will discover, as a result of scientific progress, the laws and hidden
realities behind the mute face of matter and give ear to the marvelous voice of
the spirit that vibrates in it? Will this not be the religion of our day?
Einstein himself glimpsed this vision of a universal religion produced
spontaneously [i.e., without revelation]. Is this not perhaps today my own
religion? (Conference in Turin, Mar. 27, 1960). And is not [scientific] labor
itself already engaged in a course that will eventually lead to religion?'(Doc.
Cath. 133, 1960) No wonder he said that 'We must never forget that the
fundamental attitude of Catholics who wish to convert the world must be, first
of all, to love the world, to love our times, to love our [non-Catholic]
civilization, our technical achievements, and above all, to love the world'
(Bodart's La biologie et l'Avenir de l'Homme). Such were the beliefs of the
'papabile selected by John XXIII.
At the beginning (1963) of his
'pontificate' Montini was primarily concerned with bringing the Council to its
full potential. A careful reading of Father Wiltgen's book, The Rhine Flows
into the Tiber, as well as Archbishop Lefebvre's J'accuse le Councile shows
that he continued John XXIII's policy of appearing neutral while strongly
abetting the 'progressive forces' of the innovators. He spoke much of
'Ecumenical dialogue,' 'Openness to the World,' 'Reforms,' and 'Changes' while
at the same time speaking of 'Faith,' 'Tradition,' and 'the striving for
spiritual perfection.' While it is true that he made certain minor corrections
in the Conciliar documents before promulgating them, it is also true that he
gave papal approval to other items which were diametrically opposed to de fide
teachings of the Church. His response to Archbishop Lefebvre's warnings
(J'Accuse le Councile) clearly shows that he was on the side of the
revolutionaries. Nor should we forget that he that he openly taught that 'the
conciliar decrees are not so much a destination as a point of departure towards
new goals... The seeds of life planted by the Council in the soil of the Church
must grow and achieve full maturity,' and that he used these very documents as
the excuse for the creation of his new 'mass' and the other atrocious changes
in the sacraments.
This pattern of speaking out of
both sides of his mouth - seemingly defending orthodoxy while in fact doing
everything he could to undermine it - is seen throughout his 'pontificate' and
can be said to be a fundamental characteristic of the new Church. As a result,
no matter what one stands, one can quote him and the documents he promulgated
in support of one's viewpoint. Some may argue that this is a positive quality,
but to do so is to forget the function of a true pope. Conservative Catholics
who defend him should remember that to be in 'obedience' to him, and to accept
him as a spokesman for 'truth,' demands that they accept his heterodox
statements and actions with the same authority as his orthodox ones. In point
of fact, it s totally impossible to be 'in obedience' to this
self-contradictory individual, for to do so is to embrace both truth and error
simultaneously. Nevertheless, obedience was a favorite theme of his.
In point of fact, 'obedience' is
practically the only grounds on which the post-Conciliar Church can sustain the
loyalty of erstwhile Catholics. It is this very 'obedience' which is leading
them down the wide and gently sloping 'garden path.' Knowing this, Paul VI
taught 'all men must obey him [the pope] in whatever he orders if they wish to
be associated with the new economy of the Gospel' (Allocution, June 29, 1970).
And just what is the 'new economy of the gospel?' Just what are some of the
teachings that Paul would foist on us in the name of the post-Conciliar
Magisterium? Here is a fair sampling:
That Paul VI should bend his every
effort to change the Catholic Faith followed from his basic premises. 'The
order to which Christianity tends is not static, but an order in continual
evolution towards a higher form... If the world changes, should not religion
also change?'(Dialogues, Reflections on God and Man); 'We moderns, men of our
own day, wish everything to be new. Our old people, the traditionalists, the
conservatives, measured the value of things according to their enduring
quality. We instead, are actualists, we want everything to be new all the time,
to be expressed in a continually improvised and dynamically unusual form'
(L'Osservatore Romano, April 22, 1971); And hence it follows that 'it is
necessary to know how to welcome with humility and an interior freedom what is
innovative; one must break with the habitual attachment to what we used to
designate as the unchangeable traditions of the Church...' (La Croix, Sept 4,
1970). He is highly critical of those who refused to go along with the changes,
especially in liturgical matters (60) - they have what he calls 'a sentimental
attachment to habitual forms of worship,' and are guilty of 'inconsistency and
often of falsity of doctrinal positions' (quoted in O'Leary's The Tridentine Mass
Today ). As for those who find such statements heterodox, he had stated while
still in
Paul VI also believed in vital
imminence as a source of truth. During the General Audience of Nov 20, 1974 he
stated: 'To undertake the religious effort that the celebration of the Holy
Year will ask of each of us, a certain spiritual certainty is necessary.
Without it the teaching characteristic of this period would take little hold on
us. In the preceding elementary talk we mentioned the state of subjective
uncertainty, a doubt about our identity, which if not overcome by a logical,
psychological, moral state of normal interior certainty, would make unavailing
the effort towards explicit and progressive renewal of oneself... Apologetics
[i.e., the old way of defending truth] remains and does not refuse its
indispensable and tacit service, even when it is not explicitly requested; but
in the religious field today preference is given to experience rather then to
reasoning. Charismatic spirituality is preferred to rational dogmatism.'
Leaving aside the issue of the Second Vatican
Council which is discussed in detail later, we find in Paul VI all the
themes elaborated by his predecessor. As early as 1965 we find him telling the
United Nations that 'it is your task here to proclaim the basic rights and
duties of man, his dignity and liberty, and above all his religious liberty. We
are conscious that you are the interpreters of all that is paramount in human
wisdom. We would almost say: of its sacred character. For your concern is first
and foremost with the life of man, man's life is sacred. No one may dare to
interfere with it... The people turn to the United Nations as their last hope
for peace and concord... [The goals of the UN] are the ideal that mankind has dreamed
of in its journey through history. We would venture to call it the world's
greatest hope - for it is the reflection of God's design - a design
transcendent and full of love - for the progress of human society on earth; a
reflection in which We can see the gospel message, something from heaven come
down to earth...' And some of us were foolish enough to believe that Christ was
the hope of the world and that it was the function of the Church to 'interpret
all that is paramount in human wisdom.'
Paul VI made it clear from the
start that his manner of ruling the Church would be different. Having declared
religious liberty to be the sacred and inalienable right of man and that
salvation was available outside the Church, he proceeded to abrogate the oath
against Modernism, the Index against forbidden books, the obligation of the
Church to decide on the validity of divine manifestations (such as Garabandel)
and a host of other restrictions created to protect the faithful from error. In
1972 he stated that 'Perhaps the Lord has called me not to govern and save the
Church, but to suffer for her and to make it clear that He and no one else
guides and saves her.' (Why then did Christ establish the papacy?) This is but
the logical conclusion of his declaration in the Encyclical Ecclesiam Suam that
'the sort of relationship for the Church to establish with the world should be
more in the nature of a dialogue...' (Did Christ say, 'go ye forth and dialogue
with all nations 'on an equal footing'? Let it be clear that the function of
the Church is to teach, and not to dialogue with every theological Tom, Dick or
Harry that comes down the pike.) These are not isolated quotations. Thus on
Oct. 16, 1968 he told the Roman Clergy that 'it would be easy, and even perhaps
our duty to rectify...' the serious disorders spreading within the Church, but
that it would be better for 'the good people of God to do it themselves.' He
continued 'You will have noticed my dear friends to what extent the style of
Our government of the Church seeks to be pastoral, fraternal, humble in spirit
and form. It is on this account that, with the help of God, We hope to be
loved.' (Was Christ 'loved' by those that rejected and crucified him?) It is a
common theme: As he said elsewhere of the Council: 'From the start, the Council
has propagated a wave of serenity and optimism, a Christianity that is exciting
and positive, loving life, mankind and earthly values... an intention of making
Christianity acceptable and lovable, indulgent and open, free of mediaeval
rigorism and of the pessimistic understanding of man and his customs...'(Doc.
Cath. No. 1538). Yes indeed, his new manner of ruling, as he says in his
Ecclesiam Suam, 'avoids peremptory language and makes no demands.'
Paul VI literally fell all over himself
trying to make the Church lovable. 'And what was the Church doing at that
particular moment [i.e., at the time of the Council] the historians will be
asking; and the reply will be: the Church was filled with love... The Council
puts before the Church, before us in particular, a panoramic vision of the
world; how can the Church, how can we ourselves, do other than behold this
world and love it... The Council is a solemn act of love for mankind... love
for men of today, whoever and wherever they may be, love for all' Believing
that man was 'intrinsically good,' he repeatedly expressed his confidence in
him. 'We have faith in Man. we believe in the good which lies deep within each
heart, we know that underlying man's wonderful efforts and the motives of justice,
truth, renewal, progress and brotherhood - even where they are accompanied by
dissension or sometimes even unfortunately, by violence...' (Address to the
journalists in Sydney Australia, Dec. 1970). This confidence in man reached
extraordinary heights with the moon landing. 'There is no true riches but
MAN'(L'Osservatore Romano, Aug. 5, 1970). 'Honor to Man, honor to thought,
honor to science, honor to technique, honor to work, honor to the boldness of
an, honor to the synthesis of scientific and organizing ability of man who
unlike other animals, knows how to give his spirit and his manual dexterity
these instruments of conquest. Honor to man, king of the earth, and today
Prince of heaven...'(Doc. Cath. No. 1580). No wonder he said that 'a peace that
is not the result of the true worship of man is not a true peace'(Le Figaro,
Jan. 1, 1973).
Lest any doubt about Montini's
humanism and his cult of man, consider the following address given the Fathers
gathered at the Council on December 7th, 1965: 'The Catholic Church has also,
it is true, been much concerned with man, with man as he really is today, with
living man, with man totally taken up with himself, with man who not only makes
himself the center of his own interests, but who dares to claim that he is the
end and aim of all existence... Secular, profane, humanism has finally revealed
itself in its terrible shape and has, in a certain sense, challenged the
Council. The religion of God made man has come up against the religion (for
there is such a one) of man who makes himself God. And what happened: an
impact, a battle, an anathema. That might have taken place, but it did not. It
was the old story of the Samaritan that formed the model of the Council's
spirituality. It was filled only with an endless sympathy. Its attention was
taken up with the discovery of human needs - which became greater as the son of
the earth makes himself greater... Do you at least recognize this its merit,
you modern humanists who have no place for the transcendence of the things
supreme, and come to know our new humanism: We also, we more than anyone else,
have the cult of man.'
We are, it would seem, to play the
good Samaritan, even with the devil! As Paul said elsewhere, 'Man is both giant
and divine, in his origin and his destiny. Honor therefore to man, honor to his
dignity, to his spirit and to his life.' It is not surprising then to find Paul
VI returning once again to John XXIII's theme of mutual understanding and the
need for world unity. 'Man must go out to meet man, and the nations come close
to each other as brothers and sisters, as the children of God. In such mutual
friendship and understanding, in this sacred communion, we must all join
together in working for the common future of humanity... mankind is undergoing
profound changes and searching for guiding principles and new forces which will
show it the way in the world of the future...'(Speech in Bombay, 1964).
So much confidence does he have in
man's innate goodness and modern forms of government that he tells us: 'You,
the people, you have the right to make yourselves heard... You have the lawful
and sacred right to insist that your leaders arrange things so that you do not
have to suffer... We live under a system of democracy... That means that is THE
PEOPLE WHO COMMAND, THAT POWER IS VESTED IN NUMBERS, IN THE PEOPLE AS A
WHOLE'(Discourse, Jan. 1, 1970).
Now this is an entirely un-Catholic
concept of Democracy, and one reminiscent of the crowds that cried for the
release of Barabas and the Crucifixion of Christ. As against such an attitude
the Church has always taught that authority and hence power derives, not from
the people, but from God. The people may elect their leaders, but the leaders
must rule in God's name and not in the name of the people. It is of interest
however to consider from whence Paul VI thinks the people have this power. He
told us in his discourse to the United Nations that it is 'based on
conscience... never so much as today, in a period when human progress has been
so rapid, has it been necessary to appeal to the moral conscience of mankind'
Once again, we are brought back to
the basic theme of man's innate dignity, from which he derives his conscience.
Man is not to be guided by the Church, but rather the reverse, the world and
the Church are to be guided by man's 'moral conscience.' This ties in closely
with the new teaching on Religious Liberty which is granted to man as a right,
and which it is the duty of the state to enforce. Along these lines Paul VI
positively objected to the concept that the State had the obligation of
establishing its laws on Catholic principles. And therefore it was only logical
that Paul VI induced Catholic countries such as
We will note however the Paul VI's
love of mankind was curtailed by the decision not to criticize Communism at the
Council, as it was in the new doors commissioned by this Pontiff for Saint
Peter's - doors which depicted slavery throughout the world, but not of course
in Communist countries. These doors are symbolic, for in the face of the 'moral
conscience of mankind' we find Paul VI freely criticizing the abuse of human rights
in Western nations, but never those in Communist lands. Perhaps one of his most
offensive statements to those who are aware of events in China, a land where,
according to the American Congressional Record, between 30 and 60 million
Chinese were 'liquidated' by Mao-Tse Tung and a land where abortion is forced
on women whether they desire it or not, is the following: 'The Church
recognizes and favors the just expression of the historical phase of China and
the transformation of ancient forms of aesthetic culture into the inevitable
new forms that rise out of the social and industrial structure of the modern
world... We would like to enter into contact once again with
But then, what can one expect from
an individual who believes 'all discrimination is unjustified and inadmissible,
whether it be ethnic, cultural, political or religious' (Encyclical Populorum
Progressio).
Paul VI also followed the lead of
John XXIII in fostering Ecumenism. Not only did he refer to the Anglican and
Orthodox Communions as 'sister Churches,' but he invited the Anglicans to use
Catholic altars in the
Following in the footsteps of John
XXIII, Paul VI broke with many papal traditions. One of this first acts was to
give up the Papal Tiara (John XXIII had only refused to wear it on state
occasions), symbolic of giving up the rights of Christ's representative to have
precedence over the Kings and Princes of this world. He was crowned with a hat
of his own design (looking like a space rocket), and not in St. Peter's but
outside the sacred precincts. While spending a fortune on some of the most
trivial and ugly modern art known to mankind, he made a great show of selling
this Tiara in order to give the money to the poor. (65). He then proceeded to
give his Shepherd's Crook and Fisherman's Ring (his?) to U Thant (then head of
the United Nations) who in turn sold them to a Jewish businessman in the
Midwest. He further started to carry what must be one of the world's ugliest
crucifixes in place of the Shepherd's Crook (Traditionally, the Crucifix was
carried before the Pope so that he could always look upon his divine Master)
(67). He then induced all the bishops of the post-Conciliar Church to give up
their traditional rings, and gave each of them a new gold [sic] one, symbolic
of the new Church. He also asked them to give up their shepherd's 'Crooks' and
since then one rarely if ever sees a post-Conciliar bishop 'sporting' one.
However, Montini reached the apogee
of scandalous example with his visit to
As against all this we have the
constant references of conservative Novus Ordo Catholics as to Paul VI's
orthodoxy because of his Encyclical Humanae vitae. Many will be surprised to
now that before he died Pius XII had already condemned the use of the 'pill'
for other than purely medical indications, and this condemnation was suppressed
by the post-Conciliar Church. For some 20 years the matter continued to be
debated while the faithful were encouraged to engage in the practice of
contraception on the grounds that the Church had not as yet come to a decision
about the matter. Once Humane vitae was promulgated protests were loud and
vociferous, especially from the celibate clergy. The entire French hierarchy
met at
Like his predecessor, he stacked
the next Conclave by raising the number of cardinals to 125 and forcing all
those over 80 (the conservatives) to retire. He also had a predilection for
advancing to higher positions in the hierarchy those whose activities he
approved. For example, he appointed Cardinal Samore to be 'Prefect of the
Sacred Congregation for Discipline in Sacramental Matters' two months after
this Cardinal had distributed Communion to a motley crowd of Protestants - with
full awareness that they did not believe in the 'Real Presence.' This fact
received a great deal of publicity in the French press, so much in fact that,
Paul VI was led to deplore 'the acts of intercommunion that went against the
proper ecumenical guidelines' (Doc Cath. 68-141).
Much more could be said of this
enigmatic individual described by Malachi Martin as 'the
first un-pope' and 'the man who merely completed Pope John's destruction of the
Church.' (70) Not only did he confirm and promulgate the Documents of Vatican
II; not only did he carry forward the program of John XXIII in the political
arena (apart from his attitude towards Communism, consider the treatment of
Cardinal Mindszenty, and his refusal to support the struggles of five million
Ukranian Catholics); not only did he refuse in principle to defend the Church
against heresy (consider his refusal to condemn the Dutch Catechism), but most
significant of all, he was the individual primarily responsible for changing
the liturgical and sacramental practice of the Church. And after having done
all this he had the gall to tell the distraught faithful that 'the smoke of
Satan could be seen rising in the
Like his predecessor, he received
the praises of the Freemasons: Yves Marsoudon, State Minister, Supreme Council
of France (Scottish Rite) said: 'Born in our Masonic Lodges, freedom of
expression has now spread beautifully over the Dome of St. Peter's... this is
the Revolution of Paul VI. It is clear that Paul VI, not content merely to
follow the policy of his predecessor, does in fact intend to go much further.'
When he died, he was waked in a
simple wooden casket placed upon the ground. An open Bible, its pages
fluttering in the breeze, was the only adornment. I leave you then with
Montini, often described as a 'Hamlet,' but in fact, far more an 'Iago'.
'Pope' John Paul I
Space demands that we pass over the
reign of this 'pontiff' briefly. Cardinal Luciani was known to be a liberal and
a favorite of Cardinal 'innovator' Bonelli. He had obtained his Doctorate in
Theology by defending Serbati Rosmini (1797-1885), a man who had had 40
propositions from his books condemned by the Holy Office in 1887. He was an
ardent feminist as is shown by his letters to Carlo Goldini in his briefly
famous book entitled 'Humbly Yours.' He was prone to making surprising theological
statements such as 'God is a woman.' He openly stated with regard to Vatican II
and the problem of religious liberty that 'for years I have taught that only
truth has rights. Now I have convinced myself that we have been wrong' ('Time'
magazine). In September of 1978 he held up as a classical example of
self-abnegation and devotion to duty, one Giosue Carducci, a Professor at the
University of Bologna who founded two Masonic lodges and was the author of a
long and blasphemous 'Hymn to Satan.' As a thinker he can only be described as
'trivial.' Such a background made him eminently suitable to 'lead' the
post-Conciliar Church.
While his reign was brief, he
followed the pattern expected by those who elected him - essentially those who
Paul VI had 'stacked' in the Cardinalate. He refused to be crowned as Pope and
was 'invested' with the Palium as 'Bishop of Rome,' a favorite ascription of
the Anglicans which effectively placed the papacy to the level of the
Archbishop of Canterbury. (73) He then dismissed the
FOOTNOTES:
(55) Avro Manhattan states that
Montini's transfer, like that of Roncalli's was intended to remove them from
the center of Church activities - a form of exile. He also states that Montini
was so angry that he refused to accept the cardinal's baretta from Pius XII.
op. cit.
(56) Quoted by Mary Martinez, 'My
Favorite Maritain?' The Roman Catholic, Vol. 5, No. 2, Febuary 1983. Jacques
Maritain dreamed 'of reconciling the vision of a Joseph de Maistre and that of
a Lamennais in a superior unity of that great wisdom of which
(57) Alden Hatch, Pope Paul VI, N.Y.:
Doubleday, 1967.
(58) Alden Hatch, op. Cit.
(59) Quoted by Cardinal Suenens in
Doctrines do Grow, ed. John Tl McGinn, N.Y. : Paulist, 1972.
(60) The attachment of traditional Catholics
to their 'rites,' does not reflect 'a sentimental attachment to habitual forms
of worship,' as Paul VI claims, but a legitimate sentimental attachment -
indeed, a nostalgia, for the 'sacred.' The so-called 'falsity of doctrinal
positions' has never been specified.
(61) Hubert Monteilhet, Papa Paul
VI - L'Amen-Dada, Paris: Pauvert, 1976. The idea that Charity can exist outside
the bounds of 'true doctrine and right belief' is highly absurd. Was Christ
lacking in Charity? Did St. Thomas More lack sufficient charity towards his
family when he refused to compromise his faith? Are we to tell lies and
dissimulate rather than offend our neighbor or the truth? Hardly.
(62) Congregation for the
Evangelization of the Peoples (formerly De Propaganda Fide) 1976. One is
reminded of Father Barry, S.J.'s teaching at
(63) Liber Accusationis in
Paulum Sextum (Book of Accusation against Paul VI) published by The
Catholic Counter Reformation, 31 Wimbotsham Road, Downham Market, Norfolk,
England. This important document has never had a response from the new Church.
(64) J. Clancy, Apostle for Our
Times, N.Y.: Kennedy, 1963.
(65) As to his taste in music, we
are informed by Gordon Thomas, that his favorite piece of music was 'Jesus
Christ Superstar,' and his favorite song in this musical was 'I don't know how
to love Him,' a song with sexual overtones sung by 'Mary Magdelane.' (Pontiff,
N.Y.: Doubleday, 1983)
(66) The Voice, Dec. 9, 1972. Also
documented in No. 63.
(67) This Crucifix on a distorted
cross is highly reminiscent of those used by 'liberation theology' and is not
without its satanic aspects. As Piers Compton has pointed out, the 'bend or
broken cross...' was made use of by the 'satanists of the sixth century' and is
implicitly forbidden by Canon 1279 which condemns the usage of any sacred image
that is not in keeping with the approved usage of the Church. (The Broken
Cross, Eng: Spearmen, 1983)
(68) Abbe of
(69) Hubert Monteilhet,
(70) Three Popes and the Cardinal,
N.Y: Straus, 1972 and The Decline and Fall of the Catholic Church, N.Y. Putnam,
1981
(71) It is the old argument of
'abuses' in another form. Conservative Novus Ordo Catholics cannot accept the
fact that their 'pope' is an apostate, so they claim that everything is being
done by those around him.
(72) Quoted in Y. L. Dupont,
Freemasonry and
(73) Both John-Paul I and II were
shown on television as being 'invested' with the pallium. According to Rev. L.
O'Connell (The Book of Ceremonies, Milwaukee: Bruce, 1956), the pallium is 'a
wide circular band of white wool with a pendant attached to the front and back,
and with six black crosses stitched on it... Symbolic of the plenitude of the
Episcopal power, the pallium is worn by the Pope at all times. It is worn by
archbishops also as a mark of their participation in the Pope's supreme
pastoral office... It is a mere honorary dignity.' It is even occasionally
conferred on Bishops. As such, it denotes no function beyond that of being
'Bishop of Rome.' While it is true that the pope is the 'Bishop of Rome,' it is
also true that he is much more, for he is the 'Bishop of Bishops.' A valid pope
is pope from the moment he is elected and accepts. It is of interest to know
the words of the traditional ceremony: 'Receive the Tiara of three crowns,
knowing you are the father of princes and kings, the guide of the faithful and
the Vicar of Christ on earth.' In the new ceremony these words are replaced by
'Be blessed by God who has chosen you as supreme pastor of the whole Church,
confiding in you the apostolic ministry. May you shine gloriously during many
years of life until called by your Lord to be covered with immortality at the
entrance of the heavenly kingdom.'
(74) See David A. Yallop, In God's
Name, N.Y.: Bantom, 1984.
CHAPTER IX,
Part 5
Carol Wojtyla or 'pope' John Paul II [1]
Carol Wojtyla was born and
bred in
After the communists took over
Despite the fact that he was the
first non-Italian pope to be elected in almost 500 years, he was by no means an
'unknown' who arrived on the scene unexpectedly. He was rather a man that the
post-Conciliar pseudo-hierarchy knew well and could trust with the continuation
of the Conciliar reforms. It was Bishop Garonne of
It is known that Carol Wojtyla
spent many years in the study of philosophy. He is a world renowned
'phenomenologist' which philosophy is described as 'a technique for discovering
what is hidden in appearances by looking at the world through the eyes of an
infant...' George Williams, a Unitarian divinity Professor at Harvard
University who has known John Paul II for some 16 years, describes this
philosophical system as being derived 'from the Bohemian-born Jew, Edward
Husserl (1859-1938),' and notes that it 'has led to such recent
permutations as the hermeneutic phenomenology of Martin Heidegger and
Paul Sartre.' It is pertinent in passing to note that it was Heidegger who
specifically dethroned the intellect and replaced it with experience. Professor
Williams says that John Paul II 'thought it would be possible to use the
methodology of one phenomenologist, Max Scheler, as a starting
point for rebuilding a Christian ethic.' (Since when did it need rebuilding?)
(6). All this resulted in Wojtyla's doctoral thesis entitled 'The Possibilities
for Building a System of Christian Ethics on the Basis of Max Scheler,' written
at the Marxist-controlled Jagiellonian University in Poland. (One can see the
smiles on the faces of his Marxist docents!)
Anna Tymieniecka, who has
translated his book The Active Person into English, and who is a personal
friend, summarizes his 'complex thought' in the following terms: 'He stresses
the irreducible value of the human person. He finds a spiritual dimension in
human interaction, and that leads him to a profoundly humanistic conception of
society' (Time, Oct. 30, 1978). Now it blows the mind that any individual
familiar with the writings of St. Thomas Aquinas and
Another important influence in his
thinking is Teilhard de Chardin - in his book The Sign of Contradiction he goes
so far as to compare the insights of Teilhard with those of Genesis! Finally,
among John-Paul II's close friends are such individuals as Karl Rahner, who as
Philip Trower states, 'has done for existentialism what Teilhard de Chardin did
for evolutionism.' This same Karl Rahner, the darling of modernist Catholic
intellectuals, and probably the most influential theologian in the
'My faith... had nothing to do
with any kind of conformism ... it was born in the depth of my own self... it
was also the fruit of the efforts of my own spirit seeking an answer to the
mysteries of man and of the world.'
John Paul II.
Many greeted the election of
Wojtyla with joy. Tired of the antics of Paul VI, conservative Catholics saw in
him the possibility of a return to sanity. And for a time he seemed to satisfy
this need. As Mary Martinez points out in her book From Rome Urgently, the 1977
World Episcopal Assembly had taken recognizance of the fact that the rhythm of
Conciliar change had gone too far and too fast. Defections from the church -
both lay and religious - were far in excess of 'separated brethren' seeking
admission, and even those who stayed within were confused and distraught. It
was therefore necessary that John Paul II appear to be more traditional than
his predecessor. (In revolutionary terminology this is referred to as a policy
of 'two steps forward and one step back.') Conservative Catholics welcomed
every action that seemed in the least bit 'papal
,' such as his asking nuns to get back into their habits, his demand for
priestly celibacy, his statement in Mexico that the concept of Christ as a
revolutionary was false, and his (ever so gentle) condemnation of Hans Kung
(14). Even more encouraging was his condemnation of the little known Dominican,
Jacques Pohier (15) - the first clearly Catholic action in many a year. He was
characterized by the French paper Le Monde as a smiling prelate with a finger
lifted up saying 'No to abortion,' 'No to divorce,' 'No to birth
control,' 'No to marriage of priests,' 'No to homosexuality' and: 'Yes to
toleration.'
For those who were able to read the
'signs of the times,' things became much clearer with the publication of his
first Encyclical Redemptor hominis (The Redeemer of Mankind). In this document
he openly states (using 'I' instead of the traditional 'we') that he intends no
departure from the principles established by his post-Conciliar predecessors
and the Second
Vatican Council, but rather that he intends to further 'develop' the
'unique inheritance left to the Church by Popes John XXIII and Paul VI...''
an 'inheritance' which 'has struck deep roots in the awareness of the Church in
an utterly new way, quite unknown previously, thanks to the Second Vatican
Council...' Lest he leave us in any doubt, he continues: 'the ways on which the
Council of the Century has set the Church going, ways indicated by the late
Paul VI in his first encyclical, will continue to be for a long time the ways
that all of us must follow... through the Church's consciousness, which the
Council considerably developed...' The idea of the Church having a
'consciousness' that can 'develop' and indeed 'deepen' is somewhat novel and so
Wojtyla explains: 'the Church's consciousness must go with universal openness:
and further, this 'consciousness' is 'enlightened and supported by the Holy
spirit' and 'is formed in dialogue.' Now according to sociologists the Church
is, or was a 'closed society' as opposed to the modern world which is 'open and
'pluralistic' because in embraces a wide variety of view points. Yet the new
Church is not only developing its consciousness, it is also according to John
Paul II, a 'pluralistic Church,' the degree or limits of pluralism being
determined by the pope, namely himself (16).
The 'signs of the times' became
even clearer with his General Audience on the anniversary of Paul VI's death.
Calling Montini
his 'spiritual father' (ugh!) and 'the Pope of Vatican II,' he goes on to
suggest that his death on the Feast of the Transfiguration was evidence of
God's approbation of his life and actions. He describes him as 'the pope of
that deep change which was nothing but a revelation of the face of the Church,
awaited by the man and world of today!' (Is this not an endorsement of 'ongoing
revelation?') He goes on to describe a new 'charism' being given to his
spiritual father, one previously absent throughout the entire history of the
Church! 'the charism of transformation!'
Let me quote him directly: 'The
Lord, having called Pope Paul to Himself on the solemnity of the
Transfiguration permitted him, and us to know that in the whole work of
transformation, of renewal of the Church in the spirit of Vatican II, He is
present, as He was in the marvelous event which took place on Mount Tabor... John
XXIII and after him, Paul VI, received from the Holy Spirit, the charism of
transformation.'
Is it any wonder that Paul VI's
canonization is well under way.
CHAPTER IX,
Part 6
Carol Wojtyla or 'pope' John Paul II [2]
Let it be clear that John
Paul II, like his immediate predecessors, saw Vatican II as being
inspired by the Holy Spirit and saw in this 'spirit' a mandate to follow.
'Therefore, brothers, drink at these authentic fountains. Speak with the
language of the Council, of John
XXIII, of Paul
VI: it is the language of experience, of the suffering, of the
hope of modern humanity' (Puebla Speech). 'In these past ten years [since the
Council], how much progress humanity has made, and with humanity and at its
service, how much progress the Church has made' (ibid). John XXIII saw all this
as a New Pentecost and 'un balzo in avanti' (a great leap forward).Paul VI
described it as a new 'Epiphany.' And John Paul II, for some
mystical reason, sees it more as a 'New Advent': 'We find ourselves in a
certain way in the midst of a new Advent, at a time of expectation...' Vatican
II provides 'the foundation for ever more achievements of the people of God's
march towards the Promised Land a this stage of history...' 'How can we fail to
trust,' he asks, 'in our Lord's grace as revealed recently through what the Holy
Spirit said and we heard during the Council' (RH 6.2) (17).
And is all this not an endorsement of 'ongoing revelation?' (18).
On February 15, 1980 John
Paul II instructed seminarians and Church educators that met with him
at the Lateran University that loyalty to the Church is not to be defined, 'in
a reduced sense, as maintaining standards, nor does it mean staying within the
bounds of orthodoxy - avoiding positions that are in contrast to the
pronouncements of the apostolic see, the ecumenical councils and the learned doctors of
the Church.' He went on to tell this group that 'we must have a divergence of
positions, although in the end, we must rely on a synthesis of all.' One is
reminded of his statement to the Polish faithful on the Feast of Corpus Christ
in 1978 - 'we respect all ideologies.'
Like his post-conciliar
predecessors, he is a great advocate of ecumenism, and ecumenism in turn is, as
we have shown elsewhere, but a step towards the unity of all mankind. As he
said to the non-Catholic delegates at his inauguration: 'tell those whom you
represent that the involvement of the Catholic Church in the Ecumenical
movement, as solemnly expressed by the Second Vatican
Council, is irreversible.' This concept of ecumenism requires one to
embrace the false concept of Unity promulgated by Vatican II (a concept that
implicitly denies that Unity exists in the Church.) 'I am glad to know,' he
said, 'that were possible the attempt is being made to organize also common
prayers with the other brother Christians, in harmony of sentiments, in order
that, in obedience to the Lord's will, we may grow in faith, towards full
unity, for the building up of the Body of Christ...' (L'Osservatore Romano,
Jan. 22, 1979)
The phrase 'the people of God' was
already enshrined in the 'doublespeek' of the Conciliar documents - whether
used to refer to Catholics; to all those 'baptized in Christ' (i.e.,
Protestants) and to 'all men of good will' (the rest of mankind). The concept
is further developed in his Encyclical Redemptor hominis where he teaches us
that 'the Church is therefore the people of God' (21.1). He later elaborates:
'the people of God' are 'a community precisely because all its members form it
together with Christ Himself, at least because they bear in their souls the
indelible mark of Christ' (RH 21.2). And what is this indelible mark? We can
only presume it is baptism. Hence it follows that the minimal requirement for
belonging to the Church (He never once in the entire Encyclical uses the term
'Catholic') is Baptism. He then adds that 'What the Spirit said to the Church
through the Council of our time, what the Spirit says in this Church to all the
Churches cannot lead to anything else -in spite of momentary uneasiness - but
still more mature solidity of the whole people of God, aware of their salvific
mission' (RH 3.1) But the idea of the 'people of God' is to have an even
further extension. 'Likewise the Church, which has struck root in many varied
fields of life in the whole of present-day humanity, also acquires the
certainty and, one could say, the experience of being close to man, to each
person, of being each person's Church, the Church of the people of God (RH
22.5). 'True ecumenical activity means openness, drawing closer, availability
for dialogue, and a shared investigation of the truth in the full evangelical
and Christian sense...' The Church is seeking the universal unity of Christians
(RH 6.2) and her most sacred act is to be subjected to this nebulous goal, for
he also tells us that the Church 'is gathering particularly today in a special
way around the Eucharist and desiring that the authentic Eucharistic community
should become a sign of the gradually maturing unity of all Christians' (RH
20.7). Of course, this ecumenical spirit will eventually go beyond the
Christian sects. 'What we have just said must also be applied - although in
another way and with due differences - to activity for coming closer together
with the representatives of the non-Christian religions, an activity expressed
through dialogue, contacts, prayer in common, investigation of the treasures of
human spirituality, in which, as we well know, the members of these religions
are not lacking.'
In line with this outlook John
Paul II has joined in common prayers with the Anglicans at their
cathedral (stolen from the Catholics) at Canterbury, renewing his vows of
baptism in unison with Mr. Robert Runcie (entitled 'archbishop,' and among
other things a Freemason), giving him full recognition as a fellow bishop, and
reciting with him the Credo. (All this with the 'pope' wearing his 'stole'
which signifies that he was functioning in his sacerdotal role.) Following this
he went on procession with him, candle in hand, to the 'Chapel of the Martyrs
of the Twentieth Century' which holds up for veneration such individuals as
Maximilian Kolbe (a true saint � Vendée Editorial Note), Oscar Romero (a
subversive bishop killed by rightists in Central America), Martin Luther King,
Bonhoffer and others of similar ilk. His general behavior during the visit was
such that one non-Catholic newspaper commented: 'none of this, of course,
should have surprised anybody. It has long been obvious that the Pope is a very
good Protestant. What is more, it has also been obvious since Vatican II that
the Roman Catholic Church has undergone the Reformation.'
In December of 1983 he acted in a similar
manner with the Lutherans in
The list of his ecumenical
activities with non-Christians is endless. He joined the Jews in their
synagogue service in
Following the pattern of his
predecessors, John Paul has no fear of desecrating the Holy Mass itself. On
April 30, 1963 he hosted a concelebrated 'mass' in the immense Paul VI Hall of
Vatican City under the auspices of the first International Congress of Priests
and religious in which 5,500 priests concelebrated with him. Each priest had in
his face only the back of his confrere: not an altar. None held hosts in their
hands. 'Among the participants with full privileges, one notices the presence
of 18 Anglican ministers, of a certain number of Lutheran and Reformed pastors,
some Orthodox 'popes'...' Yet all concelebrated, for the Eucharist itself has
become 'a symbol [what happened to the Real Presence?] of the unity of all
mankind.'
It is clear from multiple
statements that John Paul II believes the 'Holy Spirit spoke
to the Church in our times through the most recent Council'; that 'obedience to
the teachings of the Council is obedience to the Holy Spirit,' and that the
principle task of his pontificate was to 'bring these teachings to their full
development.' Now, one of the most significant passages in Gaudium et Spes
reads as follows: 'By the Incarnation, the son of God is in a certain manner
united to every man.' The prepositional phrase 'in a certain manner' is never
defined; nowhere does it teach that either a personal conversion, or even the
desire to adhere to the truth is involved. All that is said in this document is
that 'since human nature as He assumed it was not annulled, by that very fact
it has been raised up to a divine dignity in our respect also' (Para 22). John
Paul II, who repeatedly assures us that he will interpret the
Documents of Vatican II 'in accord with tradition,' explains:. Recalling this
seminal phrase from the Conciliar document, he tells in Redemptor hominis that
'Jesus Christ is united through this mystery to everyone for all eternity' (RH
13.3). Now the true Church admits that some men are united to Christ, either by
the glory of heaven, or by charity, or at least by faith while in this world.
She further admits that others are potentially united to Him for as long as
they are alive. But those who die in enmity to Christ loose this unity and the
possibility of this unity for all time. To quote
Not so for John Paul.
For him, Christ, through His Incarnation is united for all times with each and
every person, even though they make no act of personal conversion and have no
implicit desire for this union. And as a result of this each man has a
'dignity' and participates supernaturally in the divine life. As he says, 'This
dignity which each and every person attains and is able to obtain continually
in Christ is the dignity of the grace of divine adoption and at the same time
the dignity of the interior truth of humanity'(RH ll.4). He teaches the same
false doctrine in another Encyclical: 'God is also the Father. He is united to
man who He has called to exist in the visible world by a link even more
profound than that of creation itself. It is love which not only creates this
good, but which also makes it participate in the same life of God, the Father,
the Son and the Holy Spirit' (DM 7, 4) . Thus 'man' in general is united to God
by participation in the Trinity. In his Allocation of March 25, 1981 he
develops this still further: 'Henceforth and for all time, without regret and
without change, having become united with all of humanity, God will be with man
in order to save him and give him His Son the Redeemer. The incarnation confers
on man for all time His extraordinary, unique and ineffable dignity .'
Now, if this is true, if as a
result of the Incarnation, God is for all time united to each and every person
without any response on the individual's part being required, then we must ask,
what is the purpose of Crucifixion? John Paul has a ready answer to this
question. The Passion is God's 'witness' or 'testimony' to the grandeur and
dignity of man! As he says in Dives in misericordia: 'On the road of the
eternal election of man to his dignity as an adopted son of god, the Cross of
Christ rises in history... as the ultimate witnessing of the admirable alliance
of God with humanity , of God with man -with each and every man' (DM, ,5). 'The
reality of the Redemption in its human dimension reveals the unprecedented
grandeur of man who has merited such a great Redemptor.' Yes indeed, as another
translator of the Encyclical puts it, 'on account of his unparalleled greatness
man DESERVED to have such a great Redeemer'(DM ,1). Needless to say, it is
somewhat difficult to reconcile these statements with our Creed. When did
fallen man ever merit, much less deserve the Redemption. Surely, as the
traditional liturgy states, it is the unworthiness of man, on account of sin,
that the Redeemer makes atonement for. And moreover, God's gift was freely
given, never earned, much less deserved!
It follows from John Paul
II's premises that all men are saved. (The use of 'all' for 'many' in
the new 'mass' is not accidental.) He made this clear on April 27, 1980 when he
stated that 'Christ obtained, once and for all, the salvation of man: of each
and every man, of those that none can pluck out of his hand... Who can change
the fact that we are all redeemed? It is a fact as powerful and as fundamental
as creation itself... We are once again made the property of the Father thanks
to that Love that did not recoil even before the ignominy of the Cross in order
to guarantee this for all men: ' and no man shall pluck them out of my hand'
(John 10:28). The Church announces to us this day the Easter certitude of the
Resurrection, the certitude of salvation.'
He says much the same thing in his
Dives et misericordia: 'The mystery of the election concerns every man, the
entire human family' (4,12). And reiterates the same in his Redemptor hominis:
'each person is included in the mystery of the Redemption, and Jesus Christ is
united to each and every person for all time through this mystery' (13,3). As
opposed to this we have the teaching of the Church as given by the Council of
Carisiacum in 853: 'The All-powerful god desires that all men without exception
be saved, even though not all men are saved. That some are saved is a gift of
the Saviour, that some perish is their own fault.'
Now this heresy that all men are
saved - Apocatastasis, to give it its technical name - is by no means without
its logical consequences. These become apparent to us in another statement of
John Paul II, his 'Act of Intrusting' the world to the Immaculate Heart of Mary
at
'Before you, Mother of Christ,
before your Immaculate Heart, I today, together with the whole Church unite
myself with our redeemer (sic) in His consecration for the world and for
people, which only in His Divine Heart has the power to obtain pardon and
secure reparation. The power of this consecration lasts for all time and
embraces all individuals, peoples and nations. It overcomes every evil that the
spirit of darkness is able to awaken, and has in fact awakened in our times, in
the heart of man and in his history. God's holiness showed itself in the
redemption of man, of the world, of the whole of mankind and of the nations.....'
As Ursula Oxfort points out, this
means that 'there are no nations today which are under the rule of satanic
communism, forming the mystical body of the anti-Christ... Every evil,
including the towering political evil of beastly Marxism, is overcome by
Wojtyla's super-power manifest in his divinized 'act of entrusting' at
These ideas are not John
Paul II's alone. They are all found in embryo in the documents of
Vatican II and the writings of his predecessors. All John Paul II
has done has been to 'develop' them further, or more correctly, made them more
explicit. Now, if the whole world is saved, and if mankind need not make any
response to the Passion of Christ which is but a 'witness' to man's guaranteed
redemption and his 'dignity,' then all the other post-Conciliar errors such as
its teachings on human
dignity and religious liberty follow. But once one grants these premises,
one is led to question to very need for a Church whose function is no longer to
witness to the truth Christ entrusted to her and which is longer required to
provide a means for the salvation of those men who will listen to her message.
All she can do is 'to help the history of mankind to be more human,' to guide
man along the evolutionary path towards a worldly unity and utopian perfection
reminiscent of Teilhard's 'point omega.'
Jovinian was a fourth century
heretic who among other things preached the equality of marriage with virginity
embraced for the love of God, and that Catholics who rejected this by giving
celibacy priority to marriage were turning to Manicheism. Now in his
catechetical instruction of April 14, 1982 John Paul II denied
the superiority of virginity over marriage and accuses those who uphold the
Catholic doctrine as expressed in Canon X (Session XXIV) of the Council of
Trent of Manichein tendencies. He has made similar statements on at least eight
occasions. (24)
CHAPTER IX,
Part 7
Carol Wojtyla or 'pope' John Paul II [3]
It is not surprising to find John
Paul II following his predecessors in bestowing praise (latria) on the
United Nations, and above all on the Universal Declaration of Human Rights (Oct.
2, 1979). 'The governments and states of the world,' he says, 'must unite.' and
this 'in a movement that one hopes will be progressive and continuous, the
Universal Declaration of Human Rights and the other international and national
juridical instruments are endeavoring to create general awareness of the
dignity of the human being... the right to freedom of thought, conscience, and
religion, and the right to manifest one's religion either individually or in
community, in public and in private...' He further adds that the fundamental
criterion for comparing social, economic and political systems is not and
cannot be, the criterion of hegemony and imperialism; it can be, and indeed
must be, the humanistic criterion...' Now what is extraordinary is that we have
Christ's supposed representative on earth addressing the leaders of virtually
all the nations and advocating all the principles of the political and social
order established by the French Revolution, while never even mentioning the
name of Jesus. (When one compares the official text as published by the
Daughters of St. Paul, with the tape recording also available from them, one
finds that the speech as given differs from the officially published document
in that it deletes all mention of Our Lord.) In a similar manner, his
Encyclical Redemptor hominis speaks much of man ( the word is used 350 times,
somewhat of Christianity, but never once is the word Catholic used.
His attitude towards Communism is
no different from that of his post-Conciliar predecessors. He once stated that
'Pius XII and others who
had no experience of communism understood nothing about it. But I, John Paul II, I understand'
(Manila, June, 1981). While it is true that he has on occasion criticized the
'excesses' of Communism (much less then he has criticized those of capitalism
however), he has never once condemned Marxism or Communism as such. He fully
shares the opinions of his predecessors that Communist governments as such are
completely legitimate. (Catholics believe that no government in open rebellion
to God can ever be considered 'legitimate'.) No wonder the Polish government
was delighted with his election to the Papacy, and that one of his first
official acts was to entertain Jablonski, the Polish minister of State. This
was followed by his granting a long audience to Gromyko and the appointing of Cardinal
Agostino Cassaroli, the architect of Ostpolitik, as his Secretary of
State. Similarly, his views on private property reflect his leftist
propensities. He finds nothing wrong with the Polish government nationalizing
Catholic schools and hospitals, etc., and openly stated while in
Once again we run into the use of
ambiguous language, a pattern well established by Vatican II that tends to
obfuscate the truth and make his meaning difficult to understand. Ursula Oxford
tells the story of an American newsman who asked Rome what way the Encyclical
could be applied to the U.S. air controllers' strike and was given the official
response that 'there is no proper answer or to put it more precisely, it cuts
whichever way a person wants it to cut.' The tale is somewhat misleading, for
there are clear-cut clues as to what John Paul II is getting at. The Encyclical
is but another step along the path outlines by John XXIII's
Pacem in terris. In this Encyclical John Paul states 'Christian tradition has
never upheld this right [to private property] as absolute and untouchable. On
the contrary, it has always understood this right within the broader context of
the right common to all to use the goods of the whole of creation; the right to
private property is subordinated to the right to common use, to the fact that
goods are meant for everyone' (LE 14). He goes still farther in the same
paragraph and states that this 'should make possible the achievement of the
FIRST PRINCIPLE of this order, namely, the universal destination of goods and
the right to the common use of them.' No one doubts but that the law of
Christian Charity limits the use of one's private property, and certainly the
Church has always insisted that this property be obtained in honorable ways.
But John Paul says nothing of this in his Encyclical, implicitly leaving the
regulation of economic forces in the natural order. Let it be clear that the
Church has always taught that man has a right to private property. As Leo XIII
said with characteristic precision: 'it surely undeniable that, when a man
engages in remunerative labor, the very reason and motive of his work is to
obtain property and to hold it as his own private possession... it cannot but
be just that he [man] would possess that portion [what he earns] as his own,
and should have a right to keep it without molestation... To say that God has
given the earth to the use and enjoyment of the universal human race is not to
deny that there can be private property. For God has granted the earth to
mankind in general not in the sense that all without distinction can deal with it
as they please, but rather that no part of it has been assigned to any one in
particular, and that the limits of private possession have been left to be
fixed by man's own industry...' (Rerum novarum). What makes the John Paul's
statement so damnable is that he never clearly explains these distinctions -
rather he leaves the leader to assume that the Marxist attitude towards private
property is completely compatible with Christian principles. What John Paul
fails to realize, for all his supposed knowledge of Communism, is that a person
without private property is always a slave of the state. As occurs in communist
lands, whenever an individual is 'uncooperative,' his home and all his
possessions are declared state property. At best, he is left free only to starve,
though in point of face even this freedom is denied those who end up in the
endless slave labor camps of
When a Czech newspaper recently
characterized John Paul II as anti-communist and 'reactionary,' an unsigned
article in L'Osservatorio Romano expressed strong indignation and called the
charge 'grossly offensive' and 'absurd.' Mary Martinez informs me that it is
well known in
John Paul is of course a 'humanist'
along the lines of his spiritual father Paul VI. As he said to the
United Nations, 'we must affirm Man, for his own sake, and not for some other
motive or reason, solely for himself. Even further, we must love man because he
is Man, by reason of the special dignity he possesses' (Address to UNESCO, June
2, 1980). Indeed, he tells us that the Church is 'centered on man,' that it is
'anthropocentric' (Dives in misericordia, 1,4). Returning to the Encyclical
(LE) we find this humanism developed still further and related to work. He
tells us that 'the proper subject of work continues to be man, and reiterates
this at least seven times - stating elsewhere for example that 'the primary
basis of the value of work is man himself;' 'in the final analysis it is always
man who is the subject of the work' etc., etc. Work becomes an idol, the idol
of the communist worker's paradise to which everybody must submit. Even Christ
Himself is depicted as THE MAN OF WORK.' (The Communists in
One is not surprised to find
Laborem exercens also speaking of 'satisfactory socialization,' without ever
defining what the term means. Placing the phrase in the context of the
post-Conciliar Church, one finds it first used by John XXIII in his Mater et
magistra. The term is again found in Vatican II's Gaudium et Spes, where its
meaning is said to derive from John XXIII's Encyclical. And once again we see
the term in paragraph 14 of John Paul's Encyclical, this time prefaced by the
adjective 'satisfactory.' Now the term 'socialization' can only mean one thing,
and that is an economic order based on Marxist principles. Like all his post-Conciliar
predecessors, John Paul hesitates to call a spade a spade. He skirts the real
issue for fear of giving offence to the erstwhile faithful (Pius IX said that 'no one can
be at the same time a sincere Catholic and a true socialist' Quad anno.) who
provide his financial support out of their private property.
What is most tragic about this
scenario is that the post-Conciliar 'popes' not only fail to condemn Communism;
they also fail to make any distinctions between Capitalism which is capable of
reformation and Communism which is not; and above all, they totally fail to
teach that there is even such a thing as a traditional Catholic social and
economic order. Such was never the case with the traditional Church which
condemned Communism in some 200 documents and which, while being highly
critical of laisez-faire Capitalism, never described it as 'intrinsically
evil.' As Pius XI said of
capitalism, 'it is obvious that this system is not to be condemned in itself.
And surely it is not of its own nature vicious...' while 'Communism is
intrinsically evil, and no one who would save Christian civilization may
collaborate with it in any undertaking whatsoever' (Quadragesimo anno).
The New Code of Canon Law
Brief mention must be made of the
New Code of Canon Law introduced by John Paul II - a subject that will be dealt
with in greater detail later. In essence, the new 'code' represents the last
step in a triad. Any religious body can be characterized by its Doctrine, its
Liturgy, and its law of governance. Up until 1983 the post-conciliar Church
gave lip service to the Canon Law of the traditional church, though for all
practical purposes it had lapsed into disuse. Now, with the New Code, the
changes in doctrine and liturgy have been confirmed by law. Like a snow-ball on
a hill, the new Church has been launched. Time can only carry it in one
direction. To give but one brief example, John Paul II tells us that the New
code 'determines the relations which should exist between the particular
churches and the Universal Church and between collegiality, and the primacy;
the doctrine moreover, according to which all the members of the People of God,
in the way suited to each of them, participate in the threefold office of
Christ: priestly, prophetic and kingly' (Sacrae Disciplinae Leges). Once again
we are brought back to the 'double-speak' of the new Church. Traditional Catholics
will understand by 'the People of God' only Catholics. Those who are familiar
with the true meaning of the phrase (God is after all, 'in a certain way'
united to all men) understand them to include heretics, Communists, sodomites,
and mini-antichrists who are manifestly destroying Christian civilization at
its roots 'in a way suited to each of them.'
The Liturgy
Finally a word on the liturgy. It
is obvious that for Catholics brought up in the traditional Church, the LITURGY
- the Mass and the Sacraments are the most important issues. Conservative
Catholics constantly assure us that John Paul II is returning the Church to
tradition and point to 'Mass indult,' and more recently to the 'Society of St.
Peter' which describes itself as 'The Pope's own Traditional Order' as proof of
their contention. Let us examine these with care.
Both these gestures are aimed at
keeping conservative Catholics within the post-Conciliar Church. Seen by some
as a concession, by others as a return to sanity, it is important for us to
know just where John Paul II really stands on these issues.
He recognizes that there are still
Catholics who have 'been educated on the basis of the old liturgy in Latin.' He
notes that 'it is necessary to show not only understanding, but also full
respect towards these sentiments and desires.' But then he insists that this
preference for Latin (as if Latin was the issue) be honored through the New
Mass which is the source of unity in the new Church. To again quote him
directly, 'as far as possible these sentiments and desires are to be
accommodated, as is moreover provided for in the new dispositions.' Returning
once again to the same topic he states:
'Liturgical renewal carried out
correctly in the spirit of the Second Vatican
Council is, in a certain sense, the measure and the condition of putting
into effect the teaching of that Council which we wish to accept with profound
faith, convinced as we are that by means of the Council the Holy Spirit has
spoken to the Church the truths and given the indications for carrying out her
mission among the people of today and tomorrow.'
And so it is that in offering the
conservatives the 'Mass Indult,' (the 'Mass of John XXIII.' ) he is in fact
only trying to accommodate the 'sensibilities and desires' of an older
generation. Those how accept the offer do so however, at a great price. For
along with this Mass (said on a monthly basis) they must declare their
acceptance of the Novus Ordo Missae and all the errors of Vatican II.
The Society of St. Peter was
established primarily by the followers of Archbishop Lefebvre who abandoned him
after he ordained four individuals to the Episcopacy in direct violation of the
orders of John Paul II. This new Society plans to use the Mass of John XXIII
and is establishing seminaries that will ordain young men to the priesthood by
the traditional rites. All this sounds wonderful. John Paul is giving them what
he refused to Lefebvre. But is he? What is not recognized in all this
tomfoolery is that the individuals who will do the ordaining were themselves
raised to the Episcopacy by the post-Conciliar rites and as such almost
certainly lack the Apostolic Succession and power to ordain. The net result
will be a group of laymen saying the Latin Mass of John XXIII. Such men will
truly be wolves in sheep's clothing.
Conservative Catholics who point to
these and other actions of John Paul II as proof of his return to Tradition
should be aware of his statement in Mexico, the country with the largest number
of traditional Catholics: 'those who remain attached to incidental aspects of
the Church, aspects which were valid in the past, but which have been
superseded, cannot be considered the faithful.'
Here we hear, not the voice of
Peter, but the voice of Paul VI. Since when are the Mass and the Sacraments
'incidental aspects of the Church?' And why are some Catholics still attached
to them? The answer is clear. We have not received the 'charism of
transformation.' We have not been 'blessed' with the 'renewal of the Church in
the Spirit of Vatican II.' And the price he tells us we must pay is that 'we
cannot be considered the faithful.' Traditional Catholics may not be faithful
to Wojtyla's post-Conciliar Church, but this Church is clearly no longer 'The
Church of All Times,' the Church that Christ established
FOOTNOTES:
(1) Mary Craig, Man from a Far
Country, N.N: Morrow, 1979
(2) He is reputed to be the
principal author of this Document.
(3) Michael Davies, Pope John's
Council, Devon (
(4) Maritain described Husserl as a
person who 'abhorred wisdom' and Raissa Maritain quotes Chestov as saying
Husserl 'awoke in him (Maritain) all the indignation of which he was capable.'
Raissa Maritain, Adventures in
(5) John Paul II also describes
himself as an 'existentialist.' Existentialism basically holds that experience
has more 'authenticity' than reason, and indeed, is the only thing that is
authentic and real. This is to forget that it is precisely experience that
demonstrates that reasoning is something effectual - otherwise no one would
reason. Indeed, it is the very existence of reason which shows that experience
must have an object. Animals of course experience, but they do not reason,
whereas on the contrary man can avoid many experiences by reasoning. To wish to
replace reasoning by experience on the practical plane and in a relative
fashion could still be meaningful; but to do so on the intellectual and
speculative plane, as the empiricists and existentialists wish to do, is
properly speaking demented. For the inferior man, only what is contingent -
what he experiences - is real, and he seeks by his this philosophy to lower
principles to the level of contingencies (when he does not simply deny them).
To reduce faith to experience as John Paul II does, is to deprive it of any
objective character.
(6) Scheler was born a Jew, became
a Catholic convert and then went on to leave the Church.
(7) Mary Martinez, From
(8) This text contains many
philosophical statements that are overtly heretical. Some of these have been
collected and published by Mr. Herman Humbert in St Pius V Sodalitas
Information, Plantinkaai, 2, Anvers, Belgium (March 1989).
(9) Karol Wojtyla, Faith according
to
(10) Karol Wojtyla, The Sign of
Contradiction, N.Y.: Seabury, 1979.
(11) Philip Trower, The Church
Learned and the Revolt of the Scholars,
(12) Quoted in Catholics Forever, (
(13) op. cit.
(14) Hans Kung has denied the
divinity of Christ, the Virgin Birth, the indefectibility of the Church, and
the infallibility of the Pope. The penalty he has incurred for his apostasy
from the faith was the repudiation of his status as a 'Catholic theologian.' The
censure does not denounce him for heresy, and does not declare him to be
excommunicated, suspended or under interdict . thus Hans Kung remains a 'priest
in good standing' in the conciliar Church. In so far as his teaching salary
came from the state, he was not even deprived of his teaching position. He
continues to be professor of ecumenical theology and director of the Institute
for Ecumenical Research at the
(15) Jacques Pohier's Quand je dis
dieu denies nearly every tenet of the Catholic faith. Hardly anyone had heard
of this individual before his existence was brought to public attention by his
condemnation. Far more typical is the 'silencing' of Father Boff, Franciscan
exponent of Liberation Theology. this silencing was lifted several months after
it was imposed, and no retraction ever asked or given. Similarly with others
who have been 'condemned,' such as Hans Kung, no retraction is ever demanded.
(16) Lest I be accused of
misrepresenting his statements in this Encyclical, I shall give them more
completely. 'The Second Vatican council did immense work to form the full and
universal awareness of the Church, or which Pope Paul VI wrote in his first
encyclical. This awareness - or rather, self-awareness - by the Church is
formed 'in dialogue'' (11.1). 'The rich inheritance of the pontificate of Pope
Paul VI... has struck deep roots in the awareness of the Church in an utterly
new way, quite unknown previously' (3.1). 'The Church's consciousness
enlightened and supported by the Holy Spirit... must remain the first source of
the church's love, as love in turn helps to strengthen and deepen her
consciousness' (3.2). Now it may be legitimate 'in a certain way' to speak of
the Church's 'self-awareness' and 'consciousness,' but the Church - the Body of
Christ - is a perfect society and so it is in no way legitimate to speak of
this consciousness being further 'enlightened,' 'developed' and 'deepened.'
(17) RH for John Paul II's
Encyclical Redemptor hominis
(18) The Church in the Modern
World, the document that Carol Wojtyla was primarily responsible for, also
taught that 'Christians are joined with the rest of men in the search for
truth.' Wojtyla may be seeking the truth, but traditional Catholics believe
that Christ has already given it to us. Listen to St. Athanasius speaking about
the Arian Councils of the Fourth Century: 'the whole world was put into
confusion, and those who at the time bore the profession of clergy ran far and
near, seeking how best to learn to believe in our Lord Jesus Christ... if they
were believers already, they would not have been seeking, as though they were
not... no small scandal... that Christians, as if waking out of sleep at this
time of day, should be inquiring how they were to believe... while their
professed clergy though claiming deference from their flocks as teachers, were
unbelievers on their own showing, in that they were seeking what they had
not... What defect of teaching was there for religious truth in the Catholic
Church that they should enquire concerning faith now, and should fix this
year's date to their profession of faith...'
(19) The Sunday Telegraph of
(20) Reported in Introibo, No. 43,
Jan-Mar, 1984. (Published by l'Association Sacerdotal Noel Pinot,
(21) Thanks are expressed to Father
Blignieres (Jean-Paul II et la Doctrine Catholique, Conference du 13 Mai, 1981,
Paris: Mutuality) and Wigand Siebel (The Program of John Paul II, P.O. Box 21,
W. Va., Liberty Bell Publications and Philosophie et Theologie de Karol
Wojtyla, Bale, Saka, 1988) for the contents of the next few paragraphs. Many
others such as Ursula Oxfort and Myra Davidaglou, have written on the same
subject.
(22) DM - Dives et misercordia.
(23) Ursula Oxfort, Pope Floundres
in the 'Act of Entrusting,' Christian counter-Reformation, Bull No. 24. P.O.
Box, 369,
(24) Gustavo Daniel Corbi,
Joviniano 82 - La resurreccion de una herejia, Guenos Aires, Editorial Iction,
1982).
(25) Ursula Oxfort, 'Laborem
exercens' John Paul II's Labor Encyclical is communistic. Christian
counter-Reformation, Bull. No. 25. op. cit. I know of one conciliar Catholic
who claims that no one can call John Paul II a heretic because no one can ever
know exactly what he means.
(26) An excellent example of this
is provided by Victor Krasin, How I was Broken by the KGB, New York Times
magazine, March 18, 1984. The mediaeval serf who could neither be kicked off
his land nor taxed on the goods he produced for his family's use was far more
secure than any laborer in any communist land.
(27) In line with this playing up
to the powers of this world consider the fact that John Paul II received the
Trilateral commission in a special audience at the
(28) Of course, people often will
work at tasks with no redeeming value in order to support a family, but such is
never a craft, a form of work which involves both the intellect and will of the
worker.
(29) As noted in the section on the
Liturgy, this rite, according to traditional criteria, still retains its
validity. However, The indult in no way guarantees that the priest who offers
it is properly ordained.
(30) The Indult actually requires
that those who take advantage of it sign a statement to this effect. Despite
the fact that this is not 'enforced,' those who take advantage of the Indult
implicitly accept its obligations.
(31) Archbishop Lefebvre's position
is highly untenable. One cannot recognize John Paul II as a valid pope, the in
se validity of all the new sacraments, the authority of the new Code of Canon
law, the possibility of interpreting Vatican II in accordance with tradition,
and then refuse obedience. Thus it is understandable that many of his followers
abandoned his cause. The post-Conciliar Church was of course delighted and
established the Society of St. Peter to accommodate these men.
CHAPTER X, part 1
VATICAN II - THE INTRODUCTION
'... Any Council called to make
drastic change in the church is beforehand decreed to be void and annulled.'
Pius II, Execrabilis
The
nature of an Ecumenical Council
Before considering Vatican II in
detail, it is necessary to understand just what an Ecumenical or General
Council is. It is, as Hubert Jedin defined it in 1960: 'An assembly of Bishops
and other specified persons invested with jurisdiction, convoked by the Pope
and presided over by him, for the purpose of formulating decisions on questions
of the Christian faith, or ecclesiastical discipline. These decisions, however,
require papal confirmation to assure the proclamation of the faith by
delimiting the Catholic doctrine from contemporary errors. There have been
councils which issued no disciplinary canons, but none at which some error was
not rejected.' (1)
The first point to be made is that
the term 'ecumenical' means 'universal' (i.e., the gathering of Catholic
bishops from all over the world), and has nothing to do with the potentially
common activities or relationships of different religions. There have been some
20 Ecumenical Councils since Christ established His church on earth. Vatican
II, supposedly the 21st, differed from its predecessors in several ways. It was
the first to invite non-Catholic 'observers' to participate in its proceedings
(2). It was the first Council to be declared 'pastoral' rather than 'dogmatic'
(3). It was the first council that seemingly neither delimited Catholic
doctrine from contemporary errors, nor issued disciplinary canons (4). It was
the first such Council to reform, not the Church 'in its head and members' but
the Church itself. And most important of all, it was the first such council to
depart from the teaching of previous Councils, and indeed, from the traditional
teaching of the Church's Magisterium. So much was this the case that Cardinal
Suenens described it as 'the French Revolution in the Church' and Y. Congar
likened it to the October (1917) Revolution in Russia (5).
Prior to the stamp of papal
approval, a council has no authority whatsoever. Once this has occurred
however, Conciliar statements become part of the teaching Magisterium. It
matters little as to whether their contents are classified as 'extraordinary'
or 'ordinary', for in either case, they must be believed with 'divine and
Catholic faith'.
Considerable confusion has arisen
with regard to Vatican II because of its 'pastoral' nature. Ursula Oxford
opinions that in so far as John
XXIII was deluded as to the 'spirit' which induced him to convene
the Council, the resulting documents are without authority (6). Others like
Father J. Saenz y Arriaga hold the election of Paul VI was
totally invalid, and hence the promulgation of the Conciliar documents is in no
way part of the Church's Magisterium (7). Cardinal Felici, former secretary for
the Curia and Secretary-General of the council stated that the documents of the
Council are de jure, and not de fide (8). Presumably this means that we have to
obey and act in accord with the Council's teaching, but have no obligation to
believe them true. Michael Davies, in the face of what he knows to be clear-cut
changes in the teaching of the Church, states that 'the Council comes within
the category of the Church's Ordinary Magisterium which can contain error in
the case of a novelty which conflicts with previous teaching,' a statement
which is both innovative and self contradictory (9). These represent but
'theological opinions', and we must turn to the post-Conciliar 'popes' for
definitive answers.
All the post-Conciliar 'popes' have
stated that the Council was guided by the Holy Spirit. Paul VI, in closing the
Council stated that 'the teaching authority of the Church, even though not
wishing to issue extraordinary dogmatic pronouncements, has made thoroughly
known its authoritative teaching.' Still later he stated that the Council
'avoided proclaiming in an extraordinary manner dogmas endowed with the note of
infallibility' but that it conferred on its teachings 'the value of the supreme
ordinary magisterium' (Speech of Jan 12, 1966), and that 'it has as much
authority and far greater importance than the Council of Nicea'. Elsewhere he
has called it 'the greatest of Councils', and 'even greater than the Council of
Trent'(10). Perhaps the most clear cut statement is to be found in a letter to
Archbishop Lefebvre demanding his submission to the post-Conciliar Church:
'You have no right any more to
bring up the distinction between the doctrinal and the pastoral that you use to
support your acceptance of certain texts of Vatican Council II and your
rejection of others. It is true that the matters decided in any Council do not
all call for an assent of the same quality; only what the Council affirms in
its 'definitions' as a truth of faith or as bound up with faith requires the assent
of faith. Nevertheless, the rest also form a part of the SOLEMN MAGISTERIUM of
the Church, to be trustingly accepted and sincerely put into practice by every
Catholic.' (11)
It is clear then that Paul VI
considers the Council as binding on the Catholic conscience, and as having no
less authority than any of the previous 20 Councils called Ecumenical. To state
that is part of the Solemn Magisterium is to give it the highest possible
authority. However, if it is only the 'supreme form of the ordinary magisterium',
it is equally binding upon the post-Conciliar Catholic conscience.
John Paul II has expressed
his full agreement with Paul VI whom he considers as his 'spiritual father',
and has further stated that the Council was 'inspired by the Holy Spirit', and
that 'obedience to the Council is obedience to the Holy Spirit.' Still
elsewhere he has stated that the Council is 'the authentic teaching of the
Church.' Clearly in his eyes to refuse to give our assent to the Council is
equivalent to 'sinning against the Holy Ghost.'
Others have stated that the Council
is heretical and therefore not to be accepted.
Archbishop Lefebvre believes the
Council was convened according to 'accepted norms' of the Church (The Remnant,
2.17.77), and is willing to accept the documents of Vatican II providing they
are interpreted 'in the light of tradition'. Interestingly enough, John Paul II
is also willing to accept this 'limitation'. To quote him directly: 'what the
Holy Spirit says to the Church by the Council..., He says at the same time in
full harmony with Tradition and according to what is required by the 'sign of
the times'... The
'In the light of tradition'.
Strictly speaking, only a pope can do this, and Paul VI told those who resisted
the changes introduced by the Council that it was necessary 'to break with the
habitual attachment of what we used to designate as the unchangeable tradition
of the Church.' If Vatican II represents a break with tradition, a departure
from tradition, then it is difficult to see how in can be interpreted in the
light of tradition. If Vatican II contains errors - let the reader decide for
himself after finishing this chapter - the only response of a Church which is
concerned with preserving the truth, is to condemn and reject it. The whole
idea of accepting Vatican II in the light of tradition begs the issue. It
allows the Lefebvreites to 'pick and choose' while salving
their guilty consciences, and leaves the post-Conciliar 'pastors' free to
promulgate their revolution.
How then are we to find our way in
this confusing welter of freely given advise. For those who believe the
post-Conciliar 'popes' are orthodox and who accept their authority, the answer
is clear. These 'popes' clearly believe that the Documents of Vatican II are
both inspired by the Holy Ghost, and are part of the Solemn Magisterium; hence,
despite their 'pastoral' character, they are binding on the post-Conciliar
Catholic conscience. For those who refuse to accept the legitimacy of these
'popes', there is also no problem. The Council and all the changes that
followed in its train are simply to be rejected. Between these two extremes
however, and leaving apart those who follow the 'new orientations' without any
serious thought, there is a whole spectrum of opinion best characterized by the
acceptance of the authority of these 'popes' and a refusal to follow them when
they act or teach against tradition. Unfortunately these individuals
(characterized as 'conservative Novus Ordo Catholics') are placed in the
position of deciding for themselves just what is traditional and what is not.
Since such decisions normally reside only in a Pope, it can be said off them
that 'every man is his own Pope' . The inevitable result is still more
confusion. Be this as it may, almost everyone agrees that the fruits of the
Council have been rotten.
As to the documents themselves,
there are sixteen of these, and all sixteen are consider to be 'established
synodally' - that is to say, agreed upon by the majority of the Fathers present
at the council. These sixteen documents are entitled 'Constitutions',
'Decrees', and 'Declarations', distinctions which in the practical
order are meaningless. Despite the 'pastoral' nature of the Council, two of
these are labeled 'dogmatic'. In total then number some 739 pages of fine print
and reading through them requires, as Father Houghton has remarked, 'a
sufficient supply of anti-soporifics'. (Vatican I runs to 42 pages of large
print, and the Council of Trent to 179 pages.) . Their tone is 'prolix in the
extreme' and as Michael Davies states, 'much of their content consists of
little more than long series of the most banal truisms imaginable.'
Yet the council is important, for
it introduced into the bosom of the church a whole host of 'new directions'
that are bearing fruit in our days. As Father Avery Dulles said: 'Vatican II
adopted a number of positions which had been enunciated by the Reformation
Churches, e.g., the primacy of Scripture, the supernatural efficacy of the
preached word, the priesthood of the laity, and the vernacular liturgy.'
Cardinal Willebrands, Paul VI's legate to the World Lutheran Assembly at
Evian stated in July of 1970 that: 'Has not the Second Vatican
council itself welcomed certain demands which, among others, were expressed
by Luther, and through which many aspects of the Christian faith are better
expressed today than formerly? Luther gave his age a quite extraordinary lead
in theology and the Christian life.'
And Cardinal Suenens tells us that:
'It is possible to draw up an impressive list of theses which
Cardinal Suenens who likened Vatican II to a 'French Revolution in the
Church', also told us that the Council was only 'a stage, and not a terminus'.
Those who would dismiss this dismal projection as rhetoric would do well to
listen to Paul VI who said that 'the Conciliar Decrees are not so much a
destination as a point of departure towards new goals... the seeds of life planted
by the Council in the soil of the Church must grow and achieve full maturity.'
The point is important because John Paul II considers 'the coherent realization
of the teaching and directives of the Second Vatican Council... to be the
principal task of this [his] pontificate.'
'A point of departure towards new
goals!' According to British analyst William McSweeney, the impact of the
council on the Church 'was to carry forward the most fundamental reappraisal of
its doctrine, liturgy and relationship to the world in it 2000-year history.' Schillebeeckx
prepared a list of council actions that he considered to be significant
innovations. His list totaled sixty-eight and covered the liturgy, the Church,
revelation, bishops and priests, the laity, non-Catholics, freedom of conscious
and religious institutes.
Let us not forget that almost all
the changes in the post-Conciliar Church are either 'blamed' on the Council, or
said to derive from it as a 'mandate from the Holy Spirit'. Conservative Novus
Ordo Catholics who object to the drastic changes call them 'abuses' that result
from the 'misinterpretation' of Conciliar teachings. They point to many fine
and orthodox statements in support of their contention. Those on the other hand
who are on the forefront of the Revolution - the Liberal post-Conciliar
Catholic - can justify almost anything they wish by recourse to the same
documents. The much debated issue as to whether the Council is only an 'excuse'
or in fact the 'source' of the 'autodemolition' of the Church is entirely
beside the point. Whatever the case may be, as the Abbe of Nantes has pointed
out, 'there is not a heresiarch today, not a single apostate who does not now
appeal to the Council in carrying out his action in broad daylight with full
impunity as recognized pastor and master.' (CRC May 1980. Even the Council's
apologist Michael Davies tells us that 'no rational person can deny that up to
the present Vatican II has produced no good fruit.'
CHAPTER X,
part 2
VATICAN II - THE INTRODUCTION
None of the Modernist ideation
introduced by means of the Council into the bosom of the Church was new. These
ideas, the gestalt of the modern world, had been around for centuries, and in
fact had been repeatedly condemned by the traditional Church in such documents
as Mirari
vos, The Syllabus
of Errors of Pius
IX and the Encyclical Pascendi of Pius XI. Over
the past century however, they had gained an increased momentum and had as it
were permeated the seminaries, and thus the minds of increasing numbers of
clergy. In the course of time many of these rose to positions of authority.
Sufficient documentation is
available for us to reconstruct the events at the Council. One of the best of
these is Father Wiltgen's The Rhine flows into the Tiber, an analogy for the
modernist German theologians flowing into conservative
We have already called attention to
the role that John
XXIII played in setting the stage. The Curia had for two years
been preparing a series of orthodox 'schemas' for discussion. Most of the
Fathers (some 2,800 Bishops or their equivalent) were not well read
theologians. Many were skilled administrators and came to the Council
'psychologically unprepared' (Cardinal Heenan) and feeling their way' (Bishop
Lucey). They brought with them periti or 'experts' who were to assist them on
theological matters, periti who were almost to a man Modernist in outlook.
Other 'hierarchies came to the Council knowing what they wanted and having
prepared a way to get it' (Bishop Lucey) .The takeover was surprisingly easy.
As Cardinal Heenan stated, 'the first General Congregation had scarcely begun
when the [Modernist] northern bishops went into action.' Brian Kaiser tells us
'cardinals Suenens, Alfrink,
Frings, Doepfner, Koenig, Lienart and Bea conferred by phone' the
night before the opening session, and received assurances from the John XXIII
that their plan had his approval . Within fifteen minutes of the opening of the
first session, the years of preparatory work (the Schemas prepared by the
Curia) and the suggested list of individuals for the various commissions
(traditional Curial members) were thrown out.This was called by several 'The
First Victory' of the 'European Alliance', and was quite correctly
characterized in the newspapers as 'Bishops in Revolt' . The Marxist journal Il
Paese openly stated that 'the Devil has entered the Council.' What followed has
been described as a 'Blitzkrieg' (Michael Davies) and a 'demolition exercise'
(Henri Fesquet). It was only a matter of time and manoeuvre before the liberal
element took over the ten commissions that controlled the various new schemas
presented for voting. The 'Council Presidency' established by Roncalli was
helpless, which was of course as he intended. Instead of intervening on the
side of 'tradition', he allowed things to proceed exactly as he wished, only
intervening when it was necessary to support the 'democratic forces'.
Initially, any individual Father
could rise to voice objection to the statements of the various schemas. Soon
this was limited to ten minutes . As opposition gathered to the modernist
clique, those in control required that five Fathers had to agree and speak in
conjunction before they would be recognized by the chair. Before long the
number was raised to 70!. Soon all objections had to be submitted in writing to
the various commissions which in turn allowed for considerable behind-the-scene
machinations and suppression or 're-wording' of those objections that could not
be ignored. A petition signed by over 400 Fathers requesting the condemnation
of Communism was simply and conveniently lost. Complaints made directly to the
Pope were ignored , and on occasion the Pope directly intervened to force through
a given vote. Both the press and the various liberal organizations within and
without the Church carried on heavy propaganda in favor of the 'liberalizing'
of the Church. Cardinal Frings and Lienart and the members of the '
Only one major problem remained for
the liberals who had captured the Council. They had to express their views in a
manner that was not clearly and overtly heretical. (This would have created
much stronger opposition and resistance.) The solution was the ambiguous
statement. As Cardinal Heenan stated 'the framing of amendments
for the vote of the Fathers was the most delicate part of the commission's
work. A determined group could wear down the opposition and produce a formula
patent of both an orthodox and modernistic interpretation.' Whenever protests
were raised against such tactics, the objector was informed that the Council
was 'pastoral' and not 'dogmatic'. What resulted has been described by
Archbishop Lefebvre as 'a conglomeration of ambiguities, inexactitudes, vaguely
expressed feelings, terms susceptible of any interpretation and opening wide of
all doors' There are of course many statements in the documents that appear
good, for it is characteristic of heresy that it comes cloaked in the garb of
orthodoxy. The documents themselves are prolix, full of vague phraseology and
psycologisms. Terms are frequently used (such as 'salvation history') that are
capable of multiple interpretations . Statements made in one paragraph are
qualified several paragraphs later so that multiple interpretations and quoting
out of context become possible. In fairness to the liberals, some of the periti
such as Yves Congar and Schillebeeckx disapproved of such methods and wished to
state the liberal viewpoint openly and clearly. They were of course overruled.
Lest the reader feel that this opinion is unjust, I shall quote Professor O.
Cullmann, one of the most distinguished Protestant 'observers' at the Council:
'The definitive texts are for the most part compromise texts. On far too many
occasions they juxtapose opposing viewpoints without establishing any genuine
internal link between them. Thus every affirmation of the power of bishops is
accompanied in a manner which is almost tedious by the insistence upon the
authority of the Pope... This is the reason why, even while accepting that these
are compromise-texts, I do not share the pessimism of those who subscribe to
the slogan that 'Nothing good will come out of the Council!' All the texts are
formulated in such a manner that no door is closed and that they will not
present any future obstacle to discussions among Catholics or dialogue with
non-Catholics, as was the case with the dogmatic decisions of previous
Councils.'
Ambiguity and 'double-speak' has
always been the refuge of the scoundrel who wishes to lie, not only to his
neighbor, but to himself. How does a naughty child respond to an accusing
parent from whom he wishes to hide the truth while not clearly telling a lie?
He equivocates. He departs from the Scriptural injunction to 'say yea for yea
and nay for nay' The modernist has basically lost his faith in Revelation, and
if he wishes to remain within the visible church, he must either change the
meaning of certain words, or else change the words so that they mean one thing
to him and another to the faithful. Thus, as one modernist put it, 'one learns
the use of double meaning, the tortuously complex sentence and paragraphs which
conceal meaning rather than reveal it.' The existential theologian has a
positive dislike for clarity. As Father Daley said of Tyrrell: 'He believed that
clearness was a snare for the unwary, and that snare was avoided as long as one
distrusts clearness and recognizes it as a note of inadequacy.' Pius X in his Encyclical
Pascandi noted that the writings of the modernist clique appear
'tentative and vague', while those of the Church are always 'firm and
constant'. He further said, 'it is one of the cleverest devices of the
Modernists (as they are commonly and rightly called) to present their doctrines
without order and systemic arrangement, in a scattered and disjointed manner,
so as to make it appear as if their minds were in doubt or hesitation, whereas
in reality they are quite fixed and steadfast'.
It is then the ambiguity of the
Conciliar statements which allows for any interpretation one wishes. Yet despite
this one, when one reads the documents as a whole, one finds there is a certain
'animus' or spirit which is 'offensive to pious ears'. There is, as Cardinal
Suenens has said, 'an internal logic in Vatican II which in several cases has
been grasped and acted on, showing in everyday practice the priority of life
over law. The spirit behind the texts was stronger than the words themselves.'
It is this undercurrent that has flowed forth as 'the Spirit of Vatican
II', a 'spirit' that accepts almost all the modernist concepts such as
'progress', 'dynamic evolution', and 'universalism' . Conservative Novus Ordo
Catholics who deny that such a spirit exists would do well to consider the
statement of John Paul II
to the effect that it was his 'firm will to go forward on the way of unity in THE SPIRIT OF THE
SECOND VATICAN COUNCIL....' (inauguration ceremony of his pontificate).
In order to understand the real
nature of Vatican II the reader must recognize that what occurred was not a
'debate' between conservative and liberal factions of the Church - as if there
is a spectrum of opinion from which the faithful can choose - but rather a
fight between those who felt it was their obligation to preserve intact the
entire 'deposit of the faith' and those who were bent on adapting Christianity
to the contemporary world; a battle waged between those who see the Roman
Catholic Church as the 'visible' church founded by Christ, and therefore a
Church that was entitled to certain privileges (whether the world accorded them
to her or not), and those who dreamt of a 'union' of all 'men of good will'; of
those who thought the Church possessed the 'fullness of the truth' and those
who thought 'Christians were joined with the rest of men in the search for
Truth'. The
The remainder of this chapter will
be divided into two sections. First, we will give a series of quotations from
the documents of sufficient length as to make that accusation of having taken
them out of context implausible. We shall then string together a selected
series off Conciliar statements in conjunction with their interpretative
understanding by the post-Conciliar 'pontiffs'. It is this that will provide us
with the clearest insight into their import.
Space does not allow us to sample
the entire corpus of Vatican II in detail, and hence particular attention will
be given to the Pastoral Constitution on the Church in the Modern World,
(identified as Ch.) and The Dogmatic Constitution on the Church (identified as
Eccl.), both considered by Paul VI and John Paul II as
fundamental documents.
'The human race has passed from a
rather static concept of reality to a more dynamic, evolutionary one' (Ch. 5).
'To a certain extent the human
intellect is also broadening its dominion over time: over the past by means of
historical knowledge; over the future by the art of projecting and by planning.
Advances in biology, psychology, and the social sciences not only bring men
hope of improved self knowledge...' (
'This characteristic of
universality which adorns the People of God is a gift from the Lord Himself. By
reason of it, the Catholic Church strives energetically and constantly to bring
all humanity with all its riches back to Christ its Head in the unity of His Spirit...
All men are called to be part of this catholic unity of the People of God, a
unity which is the harbinger of the universal peace it promotes. And there
belong to it or are related to it in various ways, the Catholic faithful as
well as all who believe in Christ, and indeed the whole of mankind. For all men
are called to salvation by the grace of God...' (Eccl. 13)
'Every type of discrimination,
whether social or cultural, whether based on sex, race, color, social
condition, language or religion, [emphasis mine]is to be overcome and
eradicated as contrary to God's intent' (Ch. 29)
'Moreover, in virtue of her mission
and nature, she [the Church] is bound to no particular form of human culture,
nor to any political, economic, or social system... for this reason the Church
admonishes her own sons, but also humanity as a whole, to overcome all strife
between nations and races in this family spirit of God's children...' (
'Thanks to the experience of past
ages, the progress of the sciences, and the treasures hidden in the various
forms of human culture, the nature of man himself is more clearly revealed and
new roads to truth are opened...' (
'It is a fact bearing on the very
person of man that he can come to an authentic and full humanity only through
culture, that is, through the cultivation of natural goods and values Wherever
human life is involved, therefore, nature and culture are quite intimately
connected...' (
'In every group or nation, there is
an ever-increasing number of men and women who are conscious that they
themselves are the artisans and the authors of the culture of their community.
thus we are witnesses to the birth of a new humanism, one in which man is
defined first of all by his responsibility towards his brothers and towards
history...' (Ch.55).
'The Culture of today possesses
particular characteristics. for example, the so-called exact sciences sharpen
critical judgment to a very fine edge. Recent psychological research explains
human activity more profoundly. Historical studies make a signal contribution
to bringing men to see things in their changeable and evolutionary aspects...
Thus little by little, a more universal form of human culture is developing,
one which will promote and express the unity of the human race to the degree
that it preserves the particular features of different cultures...' (
'Man's social nature makes it
evident that the progress of the human person and the advance of society itself
hinge on each other. From the beginning, the subject and goal of all social
institutions is and must be the human person, which for its part and by its
very nature stands completely in need of social life... This social life is not
something added on to man. Hence through his dealings with others, through
reciprocal duties, and through fraternal dialogue, he develops all his gifts
and is able to rise to his destiny...' (
'Thus, through her individual
members and her whole community, the church believes she can contribute greatly
towards making the family of man and its history more human. In addition, the
Catholic Church gladly holds in high esteem the things which other
'It has pleased God to make men
holy and save them not merely as individuals without any mutual bonds, but by
making them into a single people, a people which acknowledges Him in truth and
serves Him in holiness. So from the beginning of salvation history He has
chosen men not just as individuals, but as members of a certain community. god
called these chosen ones 'His People'... This communitarian character is
developed and consummated in the work of Jesus Christ' (
'The Church further recognizes that
worthy elements are found in today's social movements, especially in an
evolution towards unity, a process of wholesome socialization and of
association in civic and economic realms. for the promotion of unity belongs to
tie innermost nature of the Church, since she is, by her relationship with
Christ, both a sacramental sign and an instrument of intimate union with God
and the unity of all mankind...' (
'Because the human race today is
joint more and more in civic, economic and social unity, it is much more
necessary that priests, united in concern and effort under the leadership of
the bishops and the Supreme Pontiff, wipe out every ground of division, so that
the whole human race may be brought into the unity of the family of God...' (
'Let them blend modern science and
its theories and the understanding of the most recent discoveries with
Christian morality and doctrine. Thus their religious practice and morality can
keep pace with their scientific knowledge and an ever-advancing technology' (
Such then is a potpourri of
statements drawn from the solemn teaching magisterium of the post-Conciliar
Church. It is these ideas which its members must 'religiously observe' and to
which they must give their intellectual assent. But what evidence is there for
the claim that 'the human race has passed from a rather static concept of
reality to a more dynamic one'? And how Christian is this 'new humanism' of
which we are witnesses to the birth of, and which is defined 'first of all by
man's responsibility towards his brothers and history: rather than towards God?
And since when does man 'rise to his destiny through reciprocal duties and
fraternal dialogue'? Where in Scripture does it tell us we are saved as members
of a community rather than as individuals? Since when has it been the Church's
function to make 'the family of man more human'? And what is all this talk of
'unity', 'the process of wholesome socialization' that 'belongs to the
innermost nature of the Church' and which permits - nay, advocates - the
'wiping out of every ground of division' which might impede it? For the Church
to state that she is 'tied to no political, social or economic structure' is
for her to state that she can live with any political, social or economic structure
in the world today, including Communism. And how can the Church proclaim that
all discrimination with regard to matters of religion should 'be irradicated'?
Surely, if she believes she is the true religion, she cannot fail to
discriminate between herself and other false religions. And what is all this
nonsense about 'adapting our morality and religious practice to the discoveries
of modern science' - as if these themselves are not always in a state of flux.
All this is a far cry from the Church of our forefathers.
No wonder that the Protestant
observer Dr. McAfee Brown said that 'there are even occasional hints that the
Council Fathers have listened to the gospel of Marx as well as the Gospel of
Mark.' Truly, as Father Campion, periti and translator of this document states,
'Theological 'aggiornamento' means more than a rephrasing of conventional
theological teaching in contemporary terminology' . Archbishop Lefebvre and
Michael Davies refer to these and similar passages as 'time bombs'. They are in
fact much more; they are unequivocal proof that the faithful - and not only the
faithful, but humanity itself - were 'sold out' at the Council. It will take an
intellectual agility well beyond the capacity of most people to interpret such
statements 'in the light of tradition'. Any one wishing to understand what has
happened to the Church in our times, would do well to study these documents
with care. As the Abbe of Nantes said, these documents provide 'a vast
launching pad for... the subversive operations' of the Modernists.(CRC May,
1980)
CHAPTER X,
part 3
Second
Isolated quotations do not provide
us with a complete picture. In order to understand the Council's goals, and
achievements, it is necessary to provide quotations from various parts of the
documents along with their authoritative interpretations by the post-Conciliar
'pontiffs'. We shall do this under four headings: 1) The New Orientations -
seeing history and the world in a different light. 2) The
'The traditional doctrinal formulations were forged in the light of a general world-view that
has by now become obsolete; an unconditional allegiance to any single view of
the universe, such as the Christian, seems to demand, impresses the modern mind
as fanatical and unscientific... The claim that some privileged source...
contains the totality of saving truth is likewise distasteful... The assertion
that divine revelation was complete in the first century of our era seems
completely antic to the modern concept of progress.'
Avery Dulles, S.J., Doctrines
do Grow.
Founded on a 'rock', the Church
has always been considered as a monolithic, stable and unchanging institution -
one that existed and functioned in saecula saeculorum, that is, throughout all
ages past, present and future. She saw herself as a 'perfect society', as a
divine institution established by Christ. Distinguishing this Church
from the inevitable failings of its members (for who of us can live up to Christ?)
there was neither need for change, nor room for improvement.
The Church has
always been happy to use the discoveries of science for good ends, and indeed,
many of these are the result of Catholic efforts. She is not against 'progress'
if by this one means better mouse traps and ice boxes. But progress
as usually understood, implies that man himself is improving, becoming more
civilized, more intelligent and more advanced with each passing generation.
This kind of progress is an illusion which the Church
has always eschewed. The idea that man himself can and has progressed is the
very negation of his celestial origin and destiny. It denies that his intrinsic
nature is fixed, that he is made in the image of God and that he has sustained
the wound of Adam's sin. It further denies the perfection of the Patriarchs,
the Holy Family and the saints. As for evolution, she has always held that
creation ex nihilo was de fide. In the words of Vatican I: 'if anyone does not
admit the world and everything it , both spiritual and material, have been
produced in their entire substance by God out of nothing -ex nihilo - let him
be anathema.' But evolution as a biological possibility is one thing; evolution
as applied to mankind or truth is quite another. As Pope Pius XII said some 35
years ago: 'these false evolutionary notions with their denial of all that is
fixed or abiding in human experience, have paved the way for a new philosophy
of error' (Humani generis). The traditional outlook saw these two
pseudo-concepts of 'progress' and 'evolution' as the 'opiates of the people,'
always promising them an unrealizable utopia in the future while deflecting
their attention from the present. No longer the command to 'be ye perfect as
our Father in heaven is perfect', but rather the illusion that progress and
evolution, thanks to science, will produce a world so perfect that man will no
longer have to strive to be good.
Gaudium et Spes starts with a long tale of changes affecting mankind,
the perpetual justification for innovation. Everything changes, the world,
time, but especially man who is described as participating in a perpetual
'progression'. John
XXIII believed there had been 'a real progress of humankind's
collective moral awareness through always deeper discovery of its dignity...
and that divine providence was leading us to a new order of human relations...
' Vatican II proceeded to make this principle magisterial. 'The human race has
passed from a rather static concept of reality to a more dynamic, evolutionary
one... Historical studies make a signal contribution to bringing men to see
things in their changeable and evolutionary aspects... Man's social nature makes
it evident that the progress of the human person and the advance of society
itself hinge on each other... Citizens have the right and duty... to contribute
to the true progress of their community... Developing nations should strongly
desire to seek the complete human fulfillment of their citizens in the explicit
and fixed goal of progress... May the faithful therefore, live in very close
union with the men of their time. Let them strive to understand perfectly their
way of thinking and feeling, as expressed in their culture. Let them blend
modern science and its theories and the understanding of the most recent
discoveries with Christian morality and doctrine. Thus their religious practice
and morality can keep pace with their scientific knowledge and with an
ever-advancing technology.' (All from
Not only progress, but evolution.
John Paul II has magisterially told us that 'all the observations
concerning the development of life lead to a conclusion: the evolution of
living beings of which science seeks to determine the stages and to determine
the mechanism, presents an internal finality... a finality which directs beings
in a direction for which they are not responsible or in charge...' An editorial
in the L'Osservatore Romano attributed to John Paul II was
even more specific. 'no one today any longer believes in tradition, but rather
in rational progress. tradition today appears as something that has been
bypassed by history. Progress on the other hand presents itself as an authentic
promise inborn in the very soul of man.'
If Evolution and Progress
are true, if, as the Council teaches, 'the human race has passed from a rather
static concept of reality to a more dynamic and evolutionary one', then it
follows that the world has changed since the time of Christ, and logically, if
the Church is to survive, it must also change. Paul VI in discussing the
Council expressed this clearly.'if the world changes religion should also
change. ...the order to which Christianity tends is not static, but an order in
continual evolution towards a higher form' (Dialogues, Reflections on God and
Man). If the Church is evolving, so also are her doctrines.
And so the Council teaches that 'as the centuries succeed one another, the Church
constantly moves forward towards the fullness of divine truth until the words
of God reach their fulfillment in her...' Elsewhere she assures us that 'new
roads to truth are opened.' The statement is quite extraordinary in so far as
the Church has always taught that the revelation given us by
Christ and the Apostles was final and definitive, and to that body of revealed
truth nothing has been, or ever will be added. One must of course distinguish
between the legitimate development of a doctrine - its being made more explicit
and explained in clearer ways - and the evolution of a doctrine - which implies
some form of transformation or change in its intrinsic nature. Thus, as we will
show, the doctrine on Religious Liberty as taught by Vatican II
can never be considered a 'development' of previous teaching, but only as an
'evolution' into something new. a kind of 'ongoing revelation.' And as
innumerable post-Conciliar theologians have noted, the Council, while not using
the phrase, embraced the concept in principle. And why not when Paul VI
teaches: The new Church 'seeks to adapt itself to the
languages, to the customs and to the inclinations of the men of our times, men
completely engrossed in the rapidity of material evolution and similar
necessities of their individual circumstances. This 'openness' is of the very
essence of the [new] Church.. The restrictions of orthodoxy do
not coincide with pastoral charity'.(Talk given in
All this involved a new orientation
towards the world itself. The traditional Church taught us to
be in the world, but not to 'conform ourselves to it'. The Apostle John
instructed us: 'Love not the world nor the things that are in the world. If any
man love the world the charity of the Father is not in him. For all that is in
the world is the concupiscence of the flesh and the concupiscence of the eyes
and the pride of life, which is not of the Father but is of the world. And the
world passeth away.' What thinking person does not realize that the world - the
modern world - has walked away from all the Church has ever
stood for. What then is the attitude of the new Church? John
Paul II gives us the answer: 'the Second Vatican Council laid
the foundations for a substantially new relationship between the Church
and world, between the Church and modern culture' (College,
Dec. 22, 1980) Paul VI was more specific: 'we must never forget that the
fundamental attitude of Catholics who wish to convert the world must be, first
of all, to love the world, to love our times, to love our civilization, our
technical achievements, and above all, to love the world... the Council puts
before us, a panoramic vision of the world; how can the Church,
how can we, do other than behold this world and love it. The Council is a
solemn act of love for mankind, love for men of today, whoever and wherever
they may be, love for all'(Bodart, La Biologie et l'avenire de l'homme).
John Paul II, following in the
steps of his 'spiritual father' (Paul VI), confirms this commitment. 'The
contemporary Church', he tells us, 'has a particular
sensibility towards history, and wishes to be in every extension of the term,
'the Church of the contemporary world''(Talk to the Roman
Curia, Dec 22, 1980).
Thus the Church of
all times has been changed into the Church of our times. A
static Church has been changed into an evolutionary and
progressive Church. It has even been given new titles - Paul
VI called it 'the Church of the Council' and Cardinal Benini
'the post-Conciliar Church'. A true Council would have spoken
of the role of the Church IN the modern world. Vatican
II created the Church OF the modern world. John XXIII
referred to the result as a 'New Pentecost', Paul VI called it an Epiphany and
John Paul II speaks of a 'New Advent'. - 'We find ourselves in a certain way in
the midst of a new Advent, a time of expectation...' Vatican II
provides 'the foundation for ever more achievements of the people of God's
march towards the Promised Land in this state of history...' (Redemptor
Hominis). Progress of course is never fixed, and so, once the Church
accepts the principle of adapting itself to the modern world, it has committed
itself to a perpetual state of flux. This is what Aggiornamento is all about.
This is why the Grand Mufti in
This new orientation resulted in
the need for the Church to accept a host of ideas it once
considered inimical. The ideology of the modern world is not only evolutionary
and progressive; it is also Anthropocentric and secular. It envisions itself as
dialectically passing from its present condition towards some utopian state in
which all men will be united in a socialist structure where there will no
longer be any suffering or want. Thus the new Church gladly
witnesses to the 'birth of a new humanism', and welcomes 'today's social
movements, especially in an evolution towards unity, a process of wholesome
socialization' (Ch.42). Indeed, she considers herself the 'instrument' and
'sacramental sign of this unity'. She is even willing to make her most precious
possession - the Blessed Eucharist - a symbol of this unity.
But the world the Church
wishes to embrace has no use for her. It had long ago deserted the bosom of the
Father and gone off 'into a far country' to seek its own fortune. It has no
interest in being 'saved', much less in building up the Kingship of
Christ. A Church which seeks to embrace the world's
values and to find a place for itself in the milieu of an 'anti-Christian'
society, must redefine itself in terms that are meaningful to that society.
Paul VI gave us some idea of how this was to be achieved. 'From the start the
Council has propagated a wave of serenity and of optimism, a Christianity that
is exciting and positive, loving life, mankind and earthly values... an
intention of making Christianity acceptable and lovable, indulgent and open,
free of mediaeval rigorism and of pessimistic understanding of man and his
customs...' (Doc. Cath. No. 1538). But the Church went farther
than this. She not only wished to make herself lovable, she wished to become
the 'servant of the world'. Having abdicated her spiritual leadership, she had
no choice but to declare her desire to be of use 'in service and fellowship'.
Let us see how she does this.
CHAPTER X, part 4
VATICAN II
II - THE NEW CHURCH - HOW THE POST-CONCILIAR CHURCH
SEES ITSELF
The world has never been more
alienated and more divided than in our times. Wars, famines, and disasters
abound. Enormous numbers of people on every continent are being reduced to a
state of destitution. Almost everyone sees the solution to this problem, not in
a return to Christian principles (if only on the socio-economic level), but in
internationalizing the world. Our shrinking planet must unite - must create a
world in which the principles of the French Revolution - 'Freedom, Equality and
Brotherhood' - will prevail. The new Church, 'seeking to define herself, to
understand what it truly is', finds in the fostering of this unity a veritable
raison d'etre. And thus it is that she 'admonishes her sons, but also humanity
as a whole, to overcome all strive between nations and races in this family
spirit of God's children.' And further, she tells her priests that they must,
'under the leadership of the Bishops and the Supreme Pontiff', work to 'wipe
out every ground of division... whether based on sex, race, color, social
condition, language OR RELIGION...so that the whole human race may be brought
into the unity of the family of God'(Ch.43).
According to Giancarlo Zizola, John XXIII
saw this unity as being achieved in three stages: unity of Christians;
unity of all believers in God; and then unity of all men. We will show how this
concept is developed by the Council, but first we must see how the Church
developed a new concept of unity.
Unity
Unity is a characteristic of the
traditional Church. She is in fact defined as ONE: 'One, Holy,
Catholic and Apostolic'. These four qualities are completely interdependent.
Loose one and you loose them all. The Church is Holy because 'she is without
spot or wrinkle in her faith which admits of no sin of error against the
revealed word of God' She is called Catholic because her teachings not only
extend across time and space, but because the term means 'universal' and her
truths apply throughout the entire universe, in heaven, on earth and in hell.
She is called Apostolic because she teaches the same doctrines which the
Apostles taught, and because she retains intact the Apostolic Succession, that
'Iniatic chain' which enables her to provide the sacraments. Finally, she is
called One because she is united under one head, she agrees in one faith and
she offers throughout her body one sacrifice. She is one because she is united
with Christ who is One.
Let us be quite clear on what the
traditional Church teaches. As a de fide statement of the Holy Office puts it:
'That the Unity of the Church is absolute and indivisible, and that the Church
has never lost its unity, nor ever can'
Pope Pius XII taught the same
doctrine in affirming that 'only those are to be accounted really members of
the Church who have been regenerated in the waters of baptism and profess the
true faith and have not cut themselves off from the structure of the body by
their own unhappy act or been severed therefrom for a very grave crime, by the
legitimate authority' (Mystici corporis Christi)
The Anglican convert Cardinal Henry
Manning, faced with the Anglo-Catholic Ecumenical movement during the last
century expressed with precision the position of the Church:
'We believe union to be a very
precious gift, and only less precious than truth... We are ready to purchase
the reunion of our departed brethren at any cost less than the sacrifice of one
jot of the supernatural order of unity and faith... We can offer unity only on
the condition on which we hold it -unconditional submission to the living and
perpetual voice of the
The Catholic Church then, by
definition, has Unity. As Bishop John Milner said 'if we unite ourselves with'
the Anglo-Catholic Ecumenical Movement, ' the
The post-Conciliar Church teaches
differently. She claims that she has 'lost her unity' and that the various
divisions among Christians constitute a scandal which must be repaired. The
Decree on Ecumenism is entitled Unitatis Redintegratio or the 'restoring of
unity'. Pope John XXIII established his extra-curial 'Secretariat for Promoting
Christian Unity' and specified that Unity was the term - not
Many 'followers of Christ' are a
long way from being or accepting Catholicism. How are they to be united to the
Church? Again, the Council provides the answer. 'all those justified by faith
through baptism are incorporated with Christ. They therefore have a right to be
honored with the title of Christian, and are properly regarded as brothers in
the Lord by the sons of the Catholic Church... From her very beginnings there
arose in this one and only
We see then one possible solution.
All who have been baptized are declared to be partially in union. Half or even
One quarter Catholicism is acceptable. But this goes against the teaching of
the Church. As St. Fulgentius said in post-Apostolic times: 'neither baptism,
nor liberal alms, nor death itself can avail a man anything in the order of
salvation, if he does not hold the unity of the Catholic Church' (Ad Petrum
Diaconum). As for ' justification through faith in Baptism', this is pure
Lutheranism, for Luther taught that 'A Christian or baptized man cannot loose
his salvation, even if he would, by sins, however numerous, unless he refuses
to believe' (The Babylonian Captivity.)
Despite these obvious problems, the
Council proceeded to delineate yet another basis for its innovative concept of
unity.
CHAPTER
X, part 5
VATICAN II
'It is hard to recognize the Church, the people of God,
as clearly being God's people. The more vociferously they claim the title, the
less Godlike seem their actions.'
Fr. John McGoey, Celibacy
The term, as the Council admits, originally applied to the Jews of the Old Dispensation. And with justice the Council applies it to those, whether Greek or Jew, who accepted the New Dispensation. But now comes the hitch. How are these people defined? Remember, Protestants claim not only to have accepted the New Dispensation, but to be the only ones to understand it properly. In the document Lumen Gentium one finds 'the People of God' defined in a variety of ways. For example, as those who 'believe in Christ... born of the living water and the Holy Spirit.' Such of course can be Catholic, but by no means excludes any of the most liberal Protestants. But let us go on. The same text tells us in a passage which John Paul II calls the 'key to the entire thinking of the Council' that 'All men are called to be part of this catholic unity of the People of God, a unity which is harbinger of the universal peace it promotes. And there belong to it or are related to it in various ways, the Catholic faithful as well as all who believe in Christ, and indeed the whole of mankind. For all men are called to salvation by the grace of God.' We are not yet finished, for the texts go on to specify that not only are Protestants and Jews related in some way to the People of God, but even those 'who have not yet received the gospel' And here we come to another key passage: 'THE CHURCH IS A KIND OF SACRAMENT OF INTIMATE UNION WITH GOD AND THE UNITY OF ALL MANKIND, THAT IS, SHE IS A SIGN AND AN INSTRUMENT OF SUCH UNION AND UNITY...' Indeed, according to the documents of Vatican II, 'it is necessary that priests, united in concern and effort under the leadership of the bishops and the Supreme Pontiff, wipe out every ground of division so that the whole human race may be brought into the unity of the Family of God.' This is serious business, for as mentioned above, the Council instructs us that 'every type of discrimination, whether social or cultural, whether based on sex, race, color, social condition, language or RELIGION is to be overcome and eradicated as contrary to God's intent.' We see here delineated John XXIIIthree levels of unity, that of Christians, that of people who believe in God, and finally, all of mankind.
Lest it should be thought that I quote out of context, allow
me to give John Paul II's interpretation of these statements. Returning from a
trip in
Here again the teaching of the traditional Church is clear.
There is no salvation outside of the Catholic Church. She is the ark of
salvation. 'Only those are to be accounted really members of the Church who
have been regenerated in the waters of baptism and profess the true faith and
have not cut themselves off from the structure of the Body by their own unhappy
act or have been severed therefrom for very grave crime by legitimate
authority.' At the same time the Church teaches that a person who, suffering
from an invincible and non-imputable ignorance, may be saved
extra-sacramentally by a 'baptism of desire' which supernaturally gives him or
her charity. But, the sine qua non for this is that, as
Now listen to what Vatican II teaches: Having informed us that she is no longer the 'necessary means of salvation' but only the 'useful means', she further teaches that 'the brethren divided from us also carry out many of the sacred actions of the Christian religion. Undoubtedly, in ways that vary according to the condition of each Church or Community, these actions can truly engender a life of grace and can be rightly described as capable of providing access to the community of salvation.' And as noted above, John Paul II assures us each of the categories of the People of God are full of the hope of salvation, and this can be equally accomplished outside the visible Church.' But if such is the case, what need is there for us to be Catholic?
The Council goes even further and teaches that 'divine providence does not deny the help necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God.' Father Avery Dulles, one of the Council Periti, comments on this: 'The Constitution on the Church in the Modern World confirms this doctrine by asserting that grace works in an unseen way in the hearts of all men of good will. In these and similar texts, Catholic theologians find an official recognition by the Church that an act of saving faith is possible without any explicit belief in the existence of God or any religious affiliation.' And so it is that even Marxists can be saved.
It would seem then that all men can be saved. One doesn't have to recognize the Catholic Church as the true Church; one doesn't even have to recognize that God exists. But John Paul II goes even further in his interpretation of the Conciliar documents. He holds that salvation for all men is not only a possibility, but a reality. This is of course the heresy of apocatastasis. We shall return to this point in discussing the post-Conciliar Church's understanding of the nature of man. For the present we shall continue our discussion of the new Church in the light of Vatican II.
CHAPTER X, part 6
VATICAN II
Communicatio in Sacris and dialogue on an equal
footing
The traditional Church
forbade Catholics to actively participate in non-Catholic rites. Thousands upon
thousands of Catholics have been penalized and martyred for refusing to engage
in Communicatio in Sacris.
Now the reasons for this are easy
to understand. 1) Participation in a non-Catholic rite is seen as an offence
against the First Commandment. God instructed us as to how He wished to be
worshiped. Of course, God is not in need of our worship, but we have the need
to worship him, and hence we must do it properly. To do so in some other way
than He taught us is to give acknowledgement to forms of worship He has not
approved of. One only has to read the history of Moses to know how God punished
those who worshiped in a false manner. 2) The lex orandi is the lex credendi.
The rule of prayer is the rule of belief. In other words, the way we pray
reflects our beliefs.
Despite these clear cut principles,
Vatican II actually 'commends this practice.' And why not, if such false
worship 'engenders a life of grace' and the communities that engage in it are '
full of the hope of salvation?' It further encourages 'the discussion of
theological problems...where each can treat with the other on an EQUAL
FOOTING... from dialogue of this sort will emerge still more clearly what the
true posture of the Catholic Church is.'
We are not only free to worship
with those who deny our Lord, but we must dialogue with them on an 'equal
footing'. To what absurdity this Council goes!. How can those who speak with
the words of St. Augustine, St. Thomas Aquinas and Pius X ever deal on an EQUAL
FOOTING with economic determinists, communists and village idiots? As Leo XIII
said, 'there is no parity between the conditions of those who have adhered to
the Catholic truth by the heavenly gift of faith, and those who, led by human
opinions, follow false religions.' One thing is clear however: all the much
vaunted 'dialogue' has allowed the 'true posture of the post-Conciliar Church'
to emerge more clearly. In every situation the Church has given into Protestant
demands; never has the reverse occurred. The only thing which is unclear is
whether this post-Conciliar posture is supine or prone, whether the new Church
is lying on its back or its belly.
Pre-Vatican II Catholics were used
to a rather rigid Church - one that resisted change and drew clear boundaries
with the world. It was a Church that spoke of orthodoxy, sin and heresy and
even presumed to guide the reading of the faithful by forbidding to them
harmful books. Such a stance would however not be pastoral, it would not foster
the new sense of the unity of the people of God. With this in view Paul VI announced that 'we were
going to have a period of greater liberty in the life of the Church, and hence
for each of her sons... Formal discipline will be reduced, all arbitrary
judgement will be abolished, as well as all intolerance and absolutism.' It was
to be a Church which in his own words 'avoids peremptory language and makes no
demands.'In line with this most of the reasons for automatic excommunication
were abolished - though not that for ordaining a bishop without papal
approval. The Index was also abolished, for the people of God were far to
mature to have their reading censured. The new Church also decided it would no
longer condemn or approve divine apparitions such as that of the Blessed
Virgin. It abolished the Oath against Modernism and it all but eliminated the
words sin, hell and heresy from its vocabulary.
And lest there be any doubt, this
Church apologized to the world for its deficiencies - not for the deficiencies
of its members, but for the deficiencies of the Church, for the divine
institution established by Christ. Listen to its blasphemous and abject
whimpering: John XXIII in
apologizing to the Jews, declared that the Church - the the pure Bride of
Christ - 'had the mark of Cain on her forehead.' Paul VI, not to be outdone,
said that 'if the influence of events or of the times has led to deficiencies
in conduct, in Church discipline, or even in the formulation of Church
doctrine... these should be appropriately rectified... ' This new Church admits
to no heresies in the present or future, but only in the past. To state that
the Church has been 'deficient' in her teaching is to either deny her infallibility or to
accuse Christ Himself of spreading error.
Non-Catholics have always found the
claims of the traditional Church somewhat difficult to swallow
- precisely because doing so required the humility to admit that they were in
error. Hence it was clear that the Council could not foster its brand of ecumenism as long as it
claimed to be the one true
The traditional Church had
no doubts about its function. It was the Mystical Body of Christ, Christ's
presence in this world. It was a perfect society, which despite the failures of
its members, never asked the world to do other than follow the teachings of her
divine Master. She had the 'fullness of the truth' and was here to share that
fullness with us. As one theological text put it: 'the Proximate end or purpose
of the Church is to teach all men the truths of Revelation, to enforce the
divine precepts, to dispense the means of grace, and thus to maintain the
practice of the Christian religion. The ultimate end is to lead all men to the
eternal life.' Vatican II however tells us that 'Christians are joined with the
rest of men in the search for truth' (
Vatican II assures us that we have
a better understanding of the nature of man. 'Thanks to the experience of past
ages, the progress of the sciences, the hidden treasures in the various forms
of human culture, the nature of man himself is more clearly revealed and new
roads to truth are opened.' Let us then look to the documents and seek out what
has been discovered.
Human Dignity
'There is endless talk about
'human dignity', but it is rather too often forgotten that 'noblese oblige',
dignity is invoked in a world that is doing everything to empty it of its
content, and thus to abolish it. In the name of an indeterminate and
unconditioned human dignity', unlimited rights are conceded to the basest of
men, including the right to destroy all that goes to make our real dignity,
that is to say, everything on every plane that attaches us in one way or
another to the Absolute.'
Frithjof Schuon
The Council says a great deal about
the 'dignity ' of man which is said to originate in 'man's call to communion
with God'. The Council also tells us that 'Human nature, by the very fact that
it was assumed, not absorbed, in Him, has been raised in us to a dignity beyond
compare, for, by His Incarnation... the Son of God, in a certain way united
Himself with each man' (Ch.) John
Paul II discusses the implications of this in his Encyclical
Redemptor Hominis:. 'We are dealing', he says, 'with 'each' man, for each one
is included in the mystery of Redemption, and with each one Christ has united
Himself forever through this mystery.' Again in a speech given in 1981 he
states that 'from now on and always, without regret and without turning back,
God shall be with all mankind, becoming one with it, to save it and to give it
His Son, the Redeemer... For all time, the Incarnation bestows upon man his
unique, extraordinary and ineffable dignity... Man redeemed by Christ, and...
to each man - without any exception whatever - Christ is in a way united, even
when man is unaware of it.' He says much the same in the Christmas Message he
gave in 1980: 'Man was taken up by God as son in this Son of God becoming
man... in this Son we are all made new to ourselves.' And again, in a General
Audience in 1981, 'From now on, and always... God shall be with all mankind,
becoming one with it to save it... for all time the Incarnation bestows on man
his unique, extraordinary and ineffable dignity.' How one wishes John Paul II
was right.
Now the traditional Church teaches
man, despite the fact that he is made in the image of God, is in a fallen
state. Hence it follows that his true dignity lies in his conforming himself to
that image. According to
Admittedly John Paul II often
speaks in a circuitous and ambiguous manner. We must however take him at his
word, and presumably post-Conciliar Catholics consider such statements as
authoritative and binding. But if it is the Incarnation that redeems us, and
indeed, all men, and this regardless of whether they conform to it or not, what
becomes the purpose of the Cross and Passion? John Paul II gives the answer in
his Encyclical Dives et Misericordia. The Passion is only a 'witness' to man's
supernatural dignity; it demonstrates, he tells us, 'the solidarity of Christ
with human destiny... a disinterested dedication to the cause of man.' Let me
quote him further: 'It is precisely beside the path to man's eternal election
to the dignity of being an adopted child of God that there stands in history
the Cross of Christ, the only-begotten Son... who has come to give the final
witness to this wonderful Covenant of God with humanity, of God with man -
every human being.'
Now, if we accept John Paul's
doctrine, it follows that all men (or 'all people' to use the current
non-sexist liturgical phrase) are saved. He tells us as much in Dives et
Misericordia, for he states that 'the mystery of election concerns all men, all
the great human family'. He is even more specific in a sermon given at
Certainly God desires that all be
saved, and certainly the Passion of Christ is sufficient to redeem all men. But
not all men are saved, but only those who believe in His redeeming power and
conform their lives to it. Perhaps this is what John Paul meant, but it is
certainly not what he said, and what he said, as we shall see, is consistent
with the other 'developments' offered us by the post-Conciliar Church.
CHAPTER X, part 8
VATICAN II
If all men are united to
Christ and saved by the Incarnation, we have an explanation of how and why they
can be united to one another. With his salvation assured and his dignity
established, what more can man ask for? Man is truly deified.
Surprisingly, Michael Davies
concurs. 'It was the Council as an event', he tells us in Pope Paul's New Mass,
'that gave the green light to the process of the formal deification of man.' No
wonder Montini
constantly expressed his confidence in man: 'We have faith in
Private judgment
Father Gregory Baum, one of the
Council periti and
currently Cardinal-Head of the Congregation in charge of seminary education is
quoted by Michael Davies as saying: 'I prefer to think that man may not submit
to an authority outside of himself.' And why should deified man seek any
authority outside himself? Imbued with such principles it is not surprising to
find the Council teaching that 'in religious matters' man 'is to be guided by
his own judgement'. Now the true Church has always taught that private
judgement is never a basis for religious belief. It is the Church which is
meant to be our guide. But, as we have seen, the new Church has joined others
in 'seeking the truth,' and is trying 'to define itself.' Such an institution
implicitly denies that it has the 'fullness of the truth' and so modern man is
- quod absit - left with no other choice but to use his private judgment.
'Evil and error
cannot have aright to be set forth and propagated... The State is false to the
laws prescribed by nature when, every bridle being removed, full power is left
to evil and error to upset minds and corrupt minds...'
Pope Leo XIII
You may wonder why I did not start
out with discussing religious liberty. Most people consider it the bete noire
of the Council, but as we have seen, there is far more wrong with Vatican II
than its novel teaching on Religious Liberty. By bringing it up at this point
we can better situate it in the total schema of the documents. Religious
Liberty is not the only error, but rather it is the inevitable consequence of
all the other errors we have listed.
The Council teaches that 'Religious
freedom has its foundation in the dignity of the human person .. the right of
religious freedom has its foundation not in the subjective disposition of the
person, but in his very nature' Think about it. If Christ is in a certain way
united to each man, and each man is redeemed, and if, as John XXIII
pointed out, 'all men are equal by reason of their natural dignity' (Pacem et
Terris), then each man's religious views must be equally true. After all, how
can a person who is united to Christ and whose salvation is guaranteed, have
false opinions? But, are we not back to the Masonic-Roussouist concept of man
with a religious, almost pantheistic twist? Is this not proclaiming the
absolute sovereignty of the individual and his independence of God's authority?
But there is more. The Conciliar document adds that this right to religious
liberty 'continues to exist even in those who do not live up to their
obligation of seeking the truth and adhering to it.'and'religious bodies also
have the right not to be hindered in their public teaching and witness to their
faith.... the right of the human person to religious freedom is to be
recognized in the constitutional law whereby society is governed, and thus it
is to become a civil right' It seems clear that according to Vatican II one can
believe anything one wants; one can teach whatever one wants even if one does
not really believe it; and that the state must guarantee one's freedom to do
this.
Let us be quite clear on the
position of the traditional Church. She has never denied to anyone the freedom
to worship as they see fit; indeed, she has always insisted that every person
must - their very salvation depends upon it - follow their own conscience. But
she has never conceded that people have a right to believe error, much less a
right to do so hypocritically. She would certainly deny a person the right to
teach falsehood to others. (Who of us would knowingly allow a teacher to teach
our children falsely?) There is an enormous difference between a freedom and a
right. A person may have the freedom to commit abortion or murder, but he can
never claim the right to do so. When it comes to matters of religion, God gave
man an intellect by means of which he might know the truth. He also gave him
the freedom, but not the right to misuse this intellect. The Decree on
Religious Freedom violates this fundamental principle. John Paul I made this
abundantly clear when he stated that 'the Church had always taught that only
the truth had rights, but now the Council made it clear that error also has
rights' (Time Magazine).
Not only does the Council authorize
man to believe error, and to do so with hypocrisy, it also demands that this
'right' be guaranteed by Constitutional governments. This means that any
crackpot that comes down the pike can teach whatever he wishes - Marxism can be
taught in schools; and homosexuals can advocate the freedom of sexual choice in
the classroom; and Satanism must be accorded the same rights as the Church that
Christ established.
Since the state is obliged to give
the same recognition to error as it does to truth, and since there will
inevitably be 'thousands' of different religions in the state, there must
result a radical separation of Church and State. Hence, it was with a 'mandate from
Vatican II that Paul VI
induced Spain, Portugal and several South American governments which gave
primacy of place to the Catholic religion, to change their Constitutions in
order to bring them into line with this new teaching. In essence this means
that no country, even if all its citizens are Catholic, has a right to declare
itself Catholic! And no government has the right to establish a Catholic code
of ethics within its Constitution.! Such a stance is an open denial of the Kingship of Christ by the 'Vicar of Christ.'
The offence to our divine Lord is
further compounded by the Conciliar declaration that this right 'conforms to
divine revelation' - which is to say that this doctrine was received from
Christ, and that hence all those who denied this right - practically all the
Popes of the Church - betrayed Christ. Perhaps this is one of those areas where
the Church was 'deficient in its formulation of doctrine'. But if Christ is the
source of this teaching, the Church is radically destroyed. How is it possible
for Christ who lived and died to provide us with the truth; who said, 'go forth
and teach all nations whatsoever I have taught you...' and at the same time for
him to say 'Its fine with me if you tell lies about me (which is blasphemy),
you can believe anything you wish and behave in any manner you like. It was to
give you this 'right' that I hung upon the cross!?'
CHAPTER X, part 9
VATICAN II
IV
- WHY A CHURCH AT ALL? THE TEILHARDIAN SYNTHESIS AND THE POST-CONCILIAR UTOPIA
A Church that believes in man's
innate dignity, a dignity that requires no effort on his part; a Church that
believes every man should judge for himself what is right and wrong; a Church
that believes that man evolves, and hence that his religious beliefs evolve; a
Church that does not claim to teach what Christ taught in an integral and
unchanged manner; a Church which declares it is seeking for the truth along
with other men, has a major problem. Such a Church can hardly claim to be the
teacher of mankind. What function is it then to have? The answer is that it
must place itself in the 'service of the world.' And how is it to do this? By
being the 'avant-guard' of a 'new humanism' and 'universal culture' based on
'wholesome socialization' so that man can act in consort to build a 'better
world' in the future. But before this can happen, religious strife must be
eliminated and mankind must be united.
And so the function of the new
Church is to be the 'catalyst' for this unity -'The Church is a kind of
sacrament of intimate union with God, and the unity of all mankind, that is,
she is a sign and an instrument of such union and unity... At the end of time,
she will achieve her glorious fulfillment. Then... all just men from the time
of Adam will be gathered together with the Father in the Universal church.' In
these statements taken from Vatican II there is both ambiguity and a thinly
veiled millenarianism. They continue: Of course the Church 'recognizes that
worthy elements are to be found in today's social movements, especially in an
evolution towards unity, a process of wholesome socialization and of
association in civic and economic realms...,' and hence she must join and
encourage all such elements, and she must 'wipe out ever ground of division so
that the whole human race may be brought into the unity of the family of God.'
So important is this goal that her priests are instructed: 'every type of
discrimination, whether social or cultural, whether based on sex, race, color,
social condition, language or religion [emphasis mine] is to be overcome and eradicated
as contrary to God's intent.'
Elsewhere we are given further
insights into this proposed unity. 'Recent psychological research explains
human activity more profoundly. Historical studies make a signal contribution
to bringing man to see things in their changeable and evolutionary aspects. The
human race has passed from a rather static concept of reality to a more
dynamic, evolutionary one... Thus little by little a more universal form of
human culture is developing, one which will promote and express the unity of
the human race... It is a fact bearing on the very person of man, that he can
come to an authentic and full humanity only through culture, that is, through
the cultivation of natural goods and values... The Church believes she can
greatly contribute towards making the family of man and its history more
human... Thus we are witnesses of the birth of a new humanism, one in which man
is defined first of all by his responsibility towards his brothers and towards
history'(All from Vatican II). Make no mistake about it. This is the program of
the new Church. John Paul II
tells us specifically that the objective of pastors is to 'call together the
people of God according to different senses and different dimensions. IN THIS
CALLING TOGETHER THE CHURCH RECOGNIZES HERSELF AND REALIZES HERSELF.'
This is the direction in which the
post-Conciliar hierarchy would lead us. Here we have a vision of what the new
Church has in mind. As Paul VI said, 'the time has come for all mankind to
unite together in the establishment of a community that is both fraternal and
world-wide... The Church, respecting the ability of worldly powers, ought to
offer her assistance in order to promote a full humanism, which is to say, the
complete development of the entire man, and of all men... to place herself in
the avant-guard of social action. She ought to extend all her efforts to
support, encourage and bring about those forces working towards the creation of
this integrated man. Such is the end which the [new] Church intends to follow.
All [post-Conciliar] Catholics have the obligation of assisting this
development of the total person in conjunction with their natural and Christian
brothers, and with all men of good will.' This is what he elsewhere calls 'the
new economy of the gospel.' John Paul II fully shares the vision of his
'spiritual father.' 'The Church, while respecting the competence of the
different Nations, should offer her assistance in promoting a full humanism, that
is to say the complete development of men, of all men. Placing itself at the
head of social action, she should concentrate all her efforts to support, to
encourage, to push the initiatives which work to promote the total person.'
It boggles the mind to find the
'pontiffs' telling the faithful that they must accept this kind of sophomoric
mumbo jumbo and secular humanism as 'the authentic teaching of the
Magisterium.' What has all this to do with religion? Apart from being blatant
nonsense, all these statements falsify the nature of man, the true ends and
purpose for which he was created, and the raison d'etre for the Church.
Further, they are based on a variety of parochial and theoretical sociological
assumptions that have no basis in reality. The concept of man's inevitable
'progress,' his 'dynamic' and 'evolutionary' character, and the idea that
through 'a process of wholesome socialization' we are 'building a better world'
is nothing but disguised Teilhardianism and Marxism. Suddenly we see the Church
supposedly established by Christ propagating all the illusions of the modern
world, above all its belief in progress, evolution, and that thanks to science
and human endeavor we can build a perfect utopia - a host of false concepts
that are truly the 'opiates of the people.' To expect a hierarchy that thinks
in these terms to be concerned with metaphysical principles, spiritual values,
or even the validity of the sacraments, is absurd.
One of the major problems facing
the world is the 'East-West' socio-economic and political conflict. Mankind
cannot be united until this is resolved. Where the traditional Church prayed
for the conversion of
At no time has the new Church
spoken out against Communism as such. It occasionally condemns its excesses,
but never its principles. This new attitude is part of the Teilhardian dream of
combining 'the rational force of Marxism' with the 'human warmth of
Christianity', and the Council, following this clue in stating that 'through
her [the Church's] individual members and her whole community, the Church
believes she can contribute greatly towards making the family of man and its
history more human.'
Forgotten in all this is the
paradigm of the Prodigal. It was not the Father's function to join the wayward
son, but for the latter to return to the bosom of the Father. It is better to
live in the forecourts of the Lord than to dwell in the tents of the ungodly .
We are now in a position to
understand the real nature of the Ecumenical movement. Given
the premise that all men have an equal natural dignity because they are united
to Christ for all time; that all men are redeemed and that Religious
Liberty and the use of private judgment
in religious matters is his right, it surely follows that all men have equal
access to the truth - or more precisely, possess it in an equal degree. Given
the fact that the Church no longer believes she has the fullness of the truth;
that she has lost her unity and that this unity can only be regained when all
men are gathered together in the People of God, and that it is her desire to be
of service and fellowship to the world, it surely follows that she must see her
primary function and internal nature as one of fostering this unity - first of
all among Christians, then among believers, and finally among all men. How else
can the post-Conciliar act than in an ecumenical manner. It is this that
explains all the extraordinary actions of John Paul II with the Jews, the
Lutherans, -indeed, with all the world's religions. What happened at Asissi was
not an 'abuse' but an expression of the Church's 'innermost nature'. Let there
be no doubt about this. As John Paul II told the non-Catholic delegates at his
inauguration: 'tell those whom you represent that the involvement of the
Catholic Church in the Ecumenical movement, as solemnly expressed by the Second
Vatican Council, is irreversible.'
Such of course involves the
abandonment of any strict adherence to Catholic
teaching. Paul VI had
already told us that 'exigencies of charity often force us to go outside the
bounds of orthodoxy' (Speech in
With this goal in view, the Church
is not only willing to give up her commitment to the true faith and sound
doctrine; she is also willing to sacrifice her most precious possession, the
Holy Eucharist itself. Thus she teaches that the shared Eucharist is to be the
sign of this unity. John Paul II tells us in his Encyclical Redemptor Hominis
that 'The Church is seeking the universal unity of Christians... and is gathering
particularly today in a special way around the Eucharist and desiring that the
authentic eucharistic community should become a sign of the gradually maturing
unity of all Christians.' With this in mind he has himself given Communion to
Anglicans and Lutherans .
So critical is this task OF UNITY
that the new Church tells us that 'it has pleased God to make men holy and save
them, not merely as individuals without any mutual bonds, but in making them
into a single people which acknowledges Him in truth and serves Him in
holiness. So from the beginning of salvation history He has chosen men not just
as individuals, but as members of a certain community. This communitarian
character is developed and consummated in the work of Jesus Christ... She [the
church] likewise holds that in her most benign Lord and Master can be found the
key, the focal point, the goal of all human history..' Yet another departure
from traditional teaching. Man is declared saved, not as an individual, but as
a member of the community - that is the community of the People of God. The
final line is a classic piece of ambiguity. While sounding orthodox, it is a
virtual quote from Teilhard de Chardin Divine Milieu.
But consider yet another point.
'Communitarian salvation, 'salvation history,' 'the 'unity' of all the people
of God,' the proclaimed salvation of the atheist, and the acceptance of
Socialism. Are we not once again brought back to the Teilhardian thesis? Are we
not to be saved as members of some future socialist community? And is not God
revealing his will through some kind of dialectical process in which all men
will be united and joined together in the future socialist utopia? Is this the
'key,' the 'focal point,' of the new Church? Point Omega...!
And how is all this to be brought
about? John XXIII instructed us that this one world community should be under
'a public authority, having world-wide power and endowed with the proper means
for the attainment of its objective, which is the universal common good...' And
what organization is to achieve this: According to the post-Conciliar 'popes,'
it is the United Nations.
Listen to the words of Paul VI
addressing this august body: 'It is your task here to proclaim the basic rights
and duties of man, his dignity and liberty, and above all his religious
liberty. We are conscious that you are the interpreters of all that is
paramount in human wisdom. We would almost say: of its sacred character. The
people turn to the United Nations as their last hope of peace and concord...
The goals of the United Nations are the ideal that mankind has dreamed of in
its journey through history. We would venture to call it the world's greatest
hope - for it is the reflection of God's design - a design transcendent and
full of love - for the progress of human society on earth; a reflection in
which we can see the Gospel message, something from heaven come down to earth'.
The United Nations described as
'something from heaven come down to earth' and 'the world's greatest hope by
Christ's supposed Vicar on earth. John Paul II is even more laudatory.
Addressing the United Nations in 1979 he never once mentioned the name of
Jesus, but clearly stated that 'the governments of the world must unite in a
movement that one hopes will be progressive and continuous, the Universal
Declaration of Human Rights and other international and juridical instruments
are endeavoring to create general awareness of the dignity of the human being...
the right of freedom of thought, conscience and religion, and the right to
manifest one's religion either individually or in community, in public and in
private...' The United Nations declaration of Human Rights is the same as that
of the French Revolution. John Paul II seems to forget that, as Cardinal Pie
stated, 'the declaration of the Rights of Man are a denial of the Rights of
Christ.'
It is well known that the family
unit is the basic unit in every society, and that the majority of souls must
sancify their lives in the married state. The Church has always taught that
'the primary end of marriage is the procretion and education of offspring,
while its secondary purposes are mutual help and allaying (also translated 'as
a remedy for,') concupisence. The are entirely subordinate to the former.' This
principle, incorporated in Canon 1013, makes it clear that the welfare of
children comes before that of the parents. Moreover, as Pius XII said, it 'has been
handed down by Christian tradition, snf [it has been] repeatedly taught by the
Supreme Pontiffs.' The doctrine was declared de fide by the Holy Office with
the approval of Pius XII (AAS 36, 103, 1944). Now Vatican II has not only
declared that the two ends of marriage are of equal significance; it has
further reversed the order, listing the secondary end before the primary one.
Let us look at what the change in this teaching leads to: it opens the door to
artificial forms of birth control, infidelity and divorce. The traditional view
demands that even the unitive ends of marriage must be sacrificed for the sake
of the children The new view declares that selfishness - for it is
fundamentally selfishness that disrupts both love and marriage - has the right
to sacrifice the children for its goals. Couple this inversion with the oft
repeated teaching of John Paul II that both partners in a marriage have equal
authority and responsibilities - a direct contradiction of the teaching of St.
Paul - and one in effect destroys the very basis for Christian marriage.
The Church's raison d'etre
And so we have a Church that sees
its primary purpose 'the promotion of unity', a Church which sees itself as
both 'the instrument of the unity of all mankind'; a Church which sees itself
'as the Sacramental sign of this unity'; A Church whose priesthood is to
function primarily to bring about this unity, and a Church which envisions
herself obliged to contribute towards 'making the family of man and its history
more human.' It is this thrust towards the unity of mankind that belongs to
'the innermost nature of the Church', because she is, 'by her relationship with
Christ, both a sacramental sign and an instrument of intimate union with God
and the unity of all mankind...
Conclusion
It has not been possible to cover
all the deviations of Vatican II. Needless to say, virtually every aspect of
Church teaching and practice has been attacked. Her liturgy, her missionary
activities and even marriage has come under attack. Enough has been said
however to show the direction in which the new Church would lead us.
We have reviewed the teachings of
Vatican II under four general headings - a new attitude towards the world; a
new attitude towards herself; a new attitude towards man; and finally, a new
attitude towards her own raison d'etre. We have shown that basic to the 'new
orientations' of this Church are its belief in progress and evolution, and
hence a need to constantly adapt itself to the world around it - a world which
it admires and loves, but a world which has little use for the Church.
Given these facts, the Church had
to develop a new outlook. No longer a 'perfect society', the spotless bride of
Christ, no longer claiming to possess the 'fullness of the truth', she had to
abdicate her role as the spiritual guide for mankind. What then was her
function and her raison d'etre? She found the answer to this in 'service', in
devoting herself to the task of making the history of man 'more human' and
above all in fostering a new concept of world wide unity, 'the unity of the
People of God.'She became a sign and sacrament of this unity which will embrace
all Christians, then all believers, and finally the whole of mankind.
Having achieved an aggiornamento
with the modern world, she had to bring her understanding of man into line with
the Masonic Rousseauist view. No longer made in the image of God and wounded by
Adam's sin, man is now raised to the dignity of the gods by being declared
dignified by nature, united for all time with Christ, and redeemed without
effort on his part. The Crucifixion becomes a witness to this dignity which is
equal in all. But if we are all united to Christ and in fact all saved, then it
follows we all have equal access to the truth. Once more we are brought back to
the concept of creating a single religion where, as he instructed the
seminarians at the
Finally, this new utopia, this new
humanism which the Church endorses and wishes to foster, will be a socialist
paradise, in which all men will be brothers, equal and free. It is for this end
that the Council instructs her priests to wipe away every source of discord -
be it racial, sexual or even religious. With the help of the United Nations, we
are on the progressive march to this Utopia, but we have forgotten the way to
Heaven. Point omega is around the corner.
Forgotten the way to Heaven! But
that is what the Church is all about. That is why Christ was born and that is
why he suffered on the Cross.
CHAPTER X, part 10
VATICAN II
(1) Hubert Jedin, Ecumenical Councils of the Catholic Church, Herder: N.Y., 1960. Ecumenical Councils are also called General Councils. The Church has never formally defined what an ecumenical council is. Philip Hughes states that 'the general council is a purely human arrangement whereby a divinely founded institution functions in a particular way for a particular purpose' (History of General Councils).
(2) These Protestant 'observers' took an active part in the proceedings behind the scenes. Even their very presence must have had an inhibiting effect on the Council Fathers. This was very significant with regard to Russian Orthodox observers from Moscow who only came with the understanding that Communism would not be condemned - a fact reported by several authors and documented by Jean Madiran in Itineraires (Cf. The Vatican-Moscow Agreement by Jean Madiran in The Fatima Crusader, (Constable, N.Y.)Issue 16, Sept-Oct., 1984.
(3) Every time the orthodox fathers wished to define more clearly what was being ambiguously stated, they were informed that the Council was 'pastoral' and not 'dogmatic' (J'acuse le Council by Arch. Lefebvre). However to state that what is 'pastoral' is not 'dogmatic' is like stating that clinical medicine is not based on scientific 'fact'. Pope Paul himself is witness to this statement. In a General Audience (1975) he stated that Vatican II 'differing from other Councils, this one was not directly dogmatic but doctrinal and pastoral'. In his Lenten address in 1976 he stated that the Council 'had perfected the doctrine of the Church to such an extent as not to leave any hesitation about the identity of her theological mystery.' The only place where the meaning of 'pastoral' is clearly defined is in the Letter to the Presidents of the National councils of Bishops concerning Eucharistic prayers. 'the reason why such a variety of texts has been offered and the end result such new formularies were meant to achieve are pastoral in nature: namely to reflect the unity and diversity of liturgical prayer. By using the various texts contained in the new Roman Missal, various Christian communities, as they gather together to celebrate the Eucharist, are able to sense that they themselves form the one Church, praying with the same faith, using the same prayer.' In other words, the pastoral intent of the documents was to facilitate and foster that ecumenism - that false unity - which the post-Conciliar Church considers its 'internal mission'.
(4) Requests by hundreds of Council Fathers for the condemnation of Communism -certainly the principal error of our times - were sidetracked by those in control - in clear violation of the Council's own rules of order - as reported by Father Ralph Wiltgen (The Rhine Flows into the Tiber) and others.
(5) In a similar manner Santiago Carrillo, head of the Spanish Communist Party, called it 'Euro-communism', 'our Aggiornamento, our Vatican II.' (Itineraires, May 1977).
(6)
Ursula Oxfort, The Heresy of John XXIII, Privately
published and available from her. Cf. my review in Studies in Comparative
Religion (
(7)
Pbro. Dr. Joaquin
Saenz y Arriaga, Sede Vacante - Paulo VI no es legitimo Papa, Angel
Urraze:
(8) Quoted by Dietrich Von Hilderbrand, Belief and Obedience: The Critical Difference, Triumph, March 1970.
(9)
Michael Davies, Archbishop Lefebvre and Religious Liberty, TAN:
(10) Quoted in L'heresie concilaire by Marcel De Corte, Itinieres, July-August, 1976. The statement is contained in a letter from Paul VI to Arch. Lefebvre dated June 29, 1976.
(11) Epistle Cum te to Archbishop Marcel Lefebvre, 11 Oct, 1976, published in Notitiae, No. 12, 1976.
(12) The reader is referred to Chapter II for the meaning and weight of some of these terms.
(13) Redemptor Hominis and Speech to the Sacred College reported in Documentation Catholique (Paris), 1975, pp. 1002-3.
(14) Speech to the Bishops of France at Issy-les-Moulineaux, L'Osservatore Romano, 3.6.80.
(15) Strictly speaking, he 'pope' and only the pope has the magisterial authority to determine what is and isn't traditional.
(16) Conservative Novus Ordo Catholics are forced to draw lines between obedience to tradition and obedience to the 'new orientations' established by the post-Conciliar 'popes'. Those who reject the authority of these 'popes' adhere to the teaching of the traditional Church and thus avoid the trap of picking and choosing just what is and isn't traditional.
(17)
Two translations are available in English. Neither carries a Nihil Obstat and
neither is considered 'official'. 1) Walter M. Abbott, S.J., The Documents of Vatican
II,
(18) Consider the following conciliar statement: 'The widespread reduction of working hours, for instance, brings increasing advantages to numerous people. May these leisure hours be properly used for relaxation of spirit and the strengthening of mental and bodily health. Such benefits are available through spontaneous study and activity and through travel, which refines human qualities and enriches man with mutual understanding. These can help to preserve emotional balance, even at the community level, and to establish fraternal relations among men of all conditions, nations and races.' This from a document of an Ecumenical Council!
(19)
Quoted by Rev. Ralph M. Wiltgen, The Rhine flows into the Tiber,
Hawthorn: N.N, 1967; Augustine:
(20) Documentation Catholique, 1775, p. 1002.
(21)
Michael Davies, Pope John's Council, Augustine:
(22)
Joseph M. Becker, S.J., The Re-formed Jesuits, Ignatius Press,
(23) In essence, this allowed those who had captured the Council to control what information was given out to the public.
(24)
Bishop Lucey of Cor and Ross in
(25)
Cardinal J. Heenan, A Crown of Thorns,
(26)
Brian Kaizer, Pope Council and World, Macmillan: N.Y., 1963. Brian Kaizer was
the New York Times Correspondent to the Council. The '
(27) As E. E. Y. Hales says: 'On the face of it Pope John was allowing the Council to take shape in a way that seemed certain not to produce the Aggiornamento of the Church which he wanted. One explanation of this paradox is that he was subtly allowing the Curia to think that it was going to be their council, so as to ensure that they would not try to thwart it, while he himself knew very well that once it met, it would cease to be theirs, that he [and it] would take over the Curia' (Pope John and His Revolution, Doubleday: N.Y. 1965). Archbishop Lefebvre describes how 'a fortnight after the opening of the Council, not a single one of these carefully prepared schemas remained', and how lists of candidates for the various commissions were prepared and circulated for voting on - men whose names nobody knew: those who prepared the lists knew these bishops very well: they were (I don't need to tell you) all of the same tendency' (A Bishop Speaks, Scottish Una Voce: Edinburgh). Michael Davies reports much the same (Pope John's Council, op. cit.)
(28)
Henri Fesquet, The Drama of Vatican
(29) He watched the entire affair on private television. Examples of his intervention against the established rules of the Council to promote the 'revolution' are given in Chapter IX.
(30) Cardinal Ottaviani, an aged and senior member of the Curia, almost blind, was cut off in the middle of his speech after ten minutes by disconnecting the microphone. The response of the Fathers to his embarrassment was to clap with joy. The ancient Cardinal retired in tears. So much for the Christian charity of these 'Fathers'.
(31) Archbishop Lefebvre's J'Accuse le Councile documents a letter sent to Paul VI complaining about these tactics and signed by several cardinals and Superior Generals of Religious Organizations, and the manner in which he dismissedtheir contentions.
(32)
J. Moorman,
(33) 'Salvation History', one of the favorite phrases of the innovators, and one clearly implying that Salvation is a istorical process, is particular offensive. Salvation is an 'individual' process. Further, in accord with the Gospel story of the eleventh-hour laborer, salvation today is no different than it was in the days of Abraham. As opposed to this, Karl Rahner defines Salvation in his Theological Dictionary Herder: N.Y., 1965, (which carries a Nihil Obstat and an Imprimatur) in these terms: 'it does not primarily signify an 'objective; achievement, but rather a 'subjective' existential healing and fulfillment'. He defines 'Saving history' as 'a general term signifying the fact that god, on account of his universal salvific will, has graciously embraced the whole of human history and in it has offered all men his salvation, and that his grace and justification have been concretely and historically realized in humanity... This concept is based on the theological presupposition not only that man has to hope for and accept grace within history, but that grace itself is historical and that history itself, with all that it involves - for instance - the unity of mankind - is grace'.
(34)
Quoted in H. Fesquet, Le Journal du Councile, Morel:
(35) John T. McGinn, Doctrines do Grow, Paulist: N.Y., 1972.
(36)
Avery Dulles, S.J. has said, 'without using the term 'continuing revelation',
Vatican II allowed for something of the kind.' Donald Campion, S.J. has said
with regard to the Constitution on the Church Today, 'here as elsewhere, it is
easy to recognize the compatibility of insights developed by thinkers (sic)
such as Teilhard de Chardin in his Divine Milieu with the fundamental outlook
of the Council.' (Both were conciliar periti and quotes are from commentaries
in the Abbott translation.) For an excellent study regarding the Teilhardian
influence, the reader is referred to Wolfgang Smith, Teilhardism and the New
Religion, TAN:
(37) Commentary in the Abbott translation.
(38)
Giancarlo Zizola, The Utopia of John XXIII, Orbis:
(39) There are of course others who see it as a new Crucifixion.
(40) Commentary in the Abbott translation of the Documents.
(41) Father Gustavo Guiterrez, the Peruvian Liberation 'Theologian' goes so far as to say that Marxists will be saved, but not so Christians who fail to join in with the forces of history (i.e., who do not become revolutionary).
(42) That all men will be saved in the end.
(43) 'Passive' participation - as for example, attending a Protestant wedding - was allowed. But actively joining in the service was forbidden.
(44) 'Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness? And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?' (2 Cor. 6:14).
(45) Permission to read any book on the Index was readily obtained providing one had an adequate reason to do so.
(46) Quoted in Werner Keller, Diaspora, N.Y.: Harcort, 1969.
(47) Listen to St. Athanasius speaking about the Arian Councils of the Fourth Century: 'the whole world was put into confusion, and those who at the time bore the profession of clergy ran far and near, seeking how best to learn to believe in our Lord Jesus Christ... if they were believers already, they would not have been seeking, as thought they were not... no small scandal... that Christians, as if waking out of sleep at this time of day, should be inquiring how they were to believe... while their professed clergy, though claiming deference from their flocks as teachers, were unbelievers on their own showing, in that they were seeking what they had not... What defect of teaching was there for religious truth in the Catholic church that they should enquire concerning faith now, and should fix this year's date to their profession of faith...'
(48)
Light on the Ancient Worlds, Perennial:
(49) Sources for quotes in this paragraph are to be found in Louis-Marie de Blignieres, John Paul II and Catholic Doctrine, Society of Pius V, Oyster Bay Cove:NY. This remarkable text fully substantiates this teaching on the part of John Paul II.
(50) This is the probably explanation of he mistranslating of Multis by all in the Novus Ordo Missae.
(51) There are areas of course, where an individual should use his private judgment. See Chapter II for a full discussion.
(52) Pope Gregory XVI called this 'insanity', Pius IX in his Encyclical Quanta Cura, a document whose magisterial intent is made clear by the fact that he initiates it with the statement 'By Our Apostolic Authority We reject, proscribe and condemn...' had this to say: 'Against the doctrine of Scripture, of the Church, and of the Holy Fathers, they do not hesitate to assert 'that the best condition of civil society, in which no duty is recognized, as attached to the civil power, of restraining by enacted penalties, offenders against the Catholic religion, except so far as public peace may require. From which totally false idea of social government they do not fear to foster the erroneous opinion, most fatal in its effects on the Catholic Church and the salvation of souls, called by our Predecessor, Gregory XVI, an insanity, viz, that liberty of conscience and worship is each man's personal right, which ought to be legally proclaimed and asserted in every rightly constituted society; and that a right resides in the citizens to an absolute liberty which should be restrained by no authority whether ecclesiastical or civil, whereby they may be able openly and publicly to manifest and declare their ideas whatever either by word of mouth, by the press or in any other way.''
(53)
It is of interest to quote the comments of Cardinal Siri on this novel teaching
of the Council: 'Let us speak not against liberty but against the abuses of
liberty.
(54)
The Communists were delighted. The Communist Weekly in
(55) Pope Pius IX in 1846 called Communism 'absolutely contrary to the natural law itself...' and added that 'once adopted, would utterly destroy the rights, property and possessions of all men, and even of society itself.' Leo XIII in 1878 called it 'a mortal plague which insinuates itself into the very marrow of human society only to bring about its ruin'. Pius XI in 1937 called it 'a pseudo-ideal of justice, of equality and of fraternity...' and further stated that 'Communism is intrinsically evil, and no one who would save Christian civilization may collaborate with it in any undertaking whatsoever.'
(56) 'In those days went there out of Israel wicked men, who persuaded many, saying, let us go and make a covenant with the heathen that are round about us: for since we departed from them, we have had much sorrow. Then certain people were so forward therein, that they went to the King who gave them licence to do after the ordinances of the heathen... [and they] made themselves uncircumcised and forsook the holy covenant, and joined themselves to the heathen...' Let him who has ears, hear.
(57)
Cf. Introibo, No. 43, Jan-Mar, 1984, l'Association sacerdotal Noel Pinot,
(58)
Cardinal Vaughan spoke to this when he said: 'Tarry not for Corporate Reunion.
It is a dream, and a snare off the Evil One. We have all to be converted to God
individually; to learn of Christ, to be meek and humble of heart individually;
to take up our Cross and follow Him individually, each according to his
personal grace. The individual may no more wait for Corporate Reunion than he
may wait for Corporate Conversion...' J.G. Snead-Cox, Cardinal Vaughan Vol II,
Herder,
(59)
If parents don't get along they can now apply to the
The faithful had never
asked for a Council. Most of them were perfectly content with the Church as she
was, and even John XXIII
had acknowledged that the Church that had elected him was 'vibrant with
vitality.' It was one thing for the modernists to capture the Council; it was
quite another for them to induce the faithful to change their ways of thinking.
After all, how many Catholics had
ever read the Canons of the Council of Trent? (What need was there to do so as
long as the clergy could be trusted?) And how many would wade through the
tedious and ambiguous statements of Vatican II? Change would occur far too
slowly for the impatient innovators. If the liberals were going to introduce
what Paul VI called 'the new
economy of the gospel' into the every-day life of the Catholic, it was absolutely
necessary to attack and change the Liturgy.
Such was only logical. What is
extraordinary is the degree to which such an attack had been anticipated. As
long ago as 1840 the Abbe Gueranger, noting that 'Satan also
has his traditions', prophetically described the Novus Ordo Missae in his
Liturgical Institutions (1). In 1896 Pope Leo XIII stated that
the Modernists and Reformers (they had other designations then) 'knew only too
well the intimate bond which unites faith and worship, the lex credendi and the
lex orandi, and so, under the pretext of restoring the order of the liturgy to
its primitive form, they corrupted it in many respects to bring it into accord
with the errors of the innovators'(Apostolicae curae). We shall see how
prescient these men were.
In this chapter we shall discuss
the character, meaning and history of the Catholic Mass; the predictions about
its possible loss; the effects of the Conciliar 'Constitution on the Liturgy,'
and how the innovators brought about the changes that resulted in the Novus
Ordo Missae. In the next we will consider the new mass in depth.
The Catholic Mass
Before proceeding, the reader
should be aware of the crucial position that the Traditional Mass has always
had in the Church. According to St. John Chrysostome, when the
Mass is said: 'A fountain is opened which sends forth spiritual rivers - a
fountain round which the angels take their stand, looking into the beauty of
its streams, since they more clearly see into the power and sanctity of the
things that lie to open view, and their inaccessible splendors.'
St. Alphonse de Liguori described it as 'the most beautiful and best thing in
the Church.' And why? Because, 'At the Mass, Jesus Christ giveth Himself to us
by means of the Most Holy Sacrament of the Altar, which is the end and the
purpose of all the other Sacraments.' (3) St. Leonard of Port Maurice called
the Mass 'the sole sacrifice which we have in our holy religion... a sacrifice,
holy, perfect, in every point complete, by which each one of the faithful nobly
honors God.' (4) Father Muller says, 'the holy Sacrifice of the Mass is one of
those works greater than which the omnipotence of God cannot produce... It is
an utter impossibility for any human or angelic understanding to conceive an
adequate idea of the
'The celebration of the Mass', says
Father Nicholas Gihr, 'is the most worthy and most perfect divine service, for
it procures to the Most High a worship and a veneration which millions of words
would be incapable of rendering Him... It is a unique Sacrifice [and]
infinitely excels in value and dignity, in power and efficacy, all the many
prayers of the Church and the faithful... As often as this memorial sacrifice
is celebrated the work of redemption is performed... It is the soul and the
heart of the liturgy of the Church; it is the mystical chalice which presents
to our lips the sweet fruit of the passion of the God-Man - that is grace.' (5)
Pope Urban VIII said of it: 'If there is anything divine among the
possessions of men, which the citizens of Heaven might covet (were covetousness
possible for them), it would certainly be the most Holy Sacrifice of the Mass,
whose blessing is such that in it man possesses a certain anticipation of
Heaven while still on earth, even having before their eyes and taking into
their hands the very Maker of both Heaven and earth. Now greatly must mortals
strive that the most awesome privilege by guarded with due cult and reverence,
and take care lest their negligence offend the eyes of the angels, who watch
with envious adoration.'
Such statements reflect the
constant belief of the Church.
The Catholic Mass is a true Sacrifice
The Catholic Church always speaks of the Mass as a Sacrifice. The Council of Ephesus (431 A.D.) teaches that 'Christ hath delivered Himself for us, an oblation and a sacrifice to God for an odor of sweetness.' St. Cyprian tells us that 'the right to celebrate the Holy Sacrifice constitutes the most beautiful adornment and garland of honor of the Catholic priesthood, and for this reason the deprivation of this privilege was regarded as the most severe and most painful of punishments.' St. Ambrose tells us that 'angels are present... when we are celebrating the Sacrifice, for you may not doubt that angels are present, when Christ is there, when Christ is being sacrificed...' The Liturgy of St. James the Apostle states: 'Let all mortal flesh be silent, standing there [at the time of the Consecration] in fear and trembling; let all things of earth vanish from our thoughts; for the King of kings, the Lord of lords, Christ our God is about to be sacrificed and to be given as food to the faithful.'
Now
a sacrifice cannot occur without the immolation of a victim. As
Protestants and Anglicans reject this dogma. They deny that there is any immolative action and hence any Real Presence. Where Catholics give veneration to the Sacred Species, Protestants admit of only bread and wine and so accuse us of idolatry. They admit that the Sacrifice of the Cross was a true sacrifice, but insist that it occurred once and for all, and that all that happens in the daily Mass is a retelling of what occurred some two thousand years ago. In their eyes the rite is a mere 'memorial' of this historical event. As Luther said, 'The Mass is not a sacrifice... call it benediction, Eucharist, the Lord's table, the Lord's Supper, Memory of the Lord or whatever you like, just so long as you do not dirty it with the name of a sacrifice or action.' As for the Anglicans, Article Thirty One of their 'creed' states that the Mass as understood by the Council of Trent is a 'blasphemous fable and a dangerous deceit.'
Because of the infinite magnitude of this immolative Sacrifice, Catholic doctrine holds the Mass is also and at the same time, a sacrifice of praise, of thanksgiving, or propitiation and of impetration (petition).
The Mass is a sacrifice of Praise and Adoration because 'the celebration of the Eucharistic Sacrifice contains an infinitely perfect adoration of God, for it is the Sacrifice which Christ Himself offers to His heavenly Father. Nor is it possible for man to create a rite that is a greater Sacrifice of praise and Adoration, for it is Christ Himself and the Holy Ghost, acting through the Apostles, who is the author of the Mass.' At the same time and in the same way the Mass is a sacrifice of thanksgiving. 'In as much as in the Holy Mass we adore, praise and magnify God through and with Christ, we fulfill in a perfect manner that first duty, which as creatures we owe to the Creator -the duty of gratitude.'
Protestants are perfectly willing to grant that the Catholic Mass can be called a 'sacrifice of Praise and Thanksgiving'. But this is where they stop. To claim that the Mass is more than this is to them a blasphemy. The Church however insists that the true Mass is much more. Among other things, it is a 'propitiatory sacrifice'; it 'propitiates' (appeases) God's anger and justice. As Father Gihr says, 'on the Cross Christ merited for us all forgiveness of sin, the grace of sanctification and eternal beatitude... Whosoever separates himself from this Sacrifice; whosoever, through disobedience and unbelief, despises and rejects it, for him 'there is left no [other] sacrifice for sins, but a certain dreadful expectation of judgement and the rage of fire'(Heb. 10:26).' Further, as an act of propitiation, the Mass 'calms and appeases the righteous anger of God, disarms His justice, and induces the Lord to regard sinful man with favor and mercy... As a propitiatory sacrifice the Mass has, therefore, the power and, in consequence of the ordinance of Christ, has for object directly and infallibly - that is, in the strictest sense ex opere operato, to cancel temporal punishment.'
Moreover,
this canceling of temporal punishment can be applied to both 'the living and
the dead.' As
Finally the Mass is described as a sacrifice of petition or impetration, for as the same Council states, the Mass is offered not only for sins, punishments, and satisfactions, but also for 'other remedies.' Man, in offering Mass, can anticipate that his requests - providing they are in conformity with God's will - receive an appropriate response. And in view of all that has been said above, how could it be otherwise?
'O my God, Eternal and Omnipotent Father, I offer Thee in union with Thine Only-begotten son Our Lord Jesus Christ, His very own Passion and Death on the Cross in this Holy Sacrifice of the Mass: in profound ADORATION of Thy Divine Majesty; in joyful THANKSGIVING for all Thy graces and blessings; in humble REPARATION for my innumerable sins and those of the whole world; and in ardent SUPPLICATION for Thy mercy and grace, as well as for the temporal needs of myself, my loved ones, and my neighbor. O God, be merciful to me a sinner!'
The Reformers knew that if they took the time-honored Mass from the faithful, they would have to face a violent reaction. They therefore initially only 'reformed' it by removing from it any reference to a Sacrifice other than that of 'praise and thanksgiving.' They left the outer shell intact after removing its essential character. This is why the Council of Trent insisted that: 'if anyone saith that the Sacrifice of the Mass is only a sacrifice of praise and thanksgiving... let him be anathema!'
Not only is the Mass the most sacred and central act of worship in the Church, it is also, in line with the oft repeated phrase 'legem credendi lex statuat supplicandi - let prayer fix the law of faith' - an infallible source of truth and doctrine. As Pius XI said, it is 'the most important organ of the ordinary magisterium of the Church.' Having been in greater part established by Christ and the Apostles, 'it is a theological locus of the first importance in knowing the living Tradition of the Church.'
Clearly no human or group of ordinary people could have created a service that fulfills all the above criteria. And hence it is not surprising that the essential ceremonies of the traditional Mass date back to the Apostles. As Father Gihr says: 'Christ's example was the norm for the Apostles at the celebration of the Sacrifice. They did, first, only that which Christ had done before. According to His directions and under the inspiration of the Holy Ghost, they observed other things besides, namely, according to circumstances, they added various prayers and observances, in order to celebrate the Holy Mysteries as worthily and as edifyingly as possible. Those constituent portions of the sacrificial rite which are found in all the ancient liturgies, have incontestably their origin from Apostolic times and tradition: the essential and fundamental features of the sacrificial rite, introduced and enlarged upon by the Apostles, were preserved with fidelity and reverence in the mystical blessings, the use of lights, incense, vestments and many things of that nature that she [the Church] employs by Apostolic prescription and tradition...'
This then is the Mass of All Times, the Mass 'codified by Pius V' and protected by the Apostolic Bull Quo Primum, that Mass that Paul VI changed because, among other things, it contained 'undesirable features' and 'failed to adequately express the holy things it signified.'
CHAPTER XI, part 3
THE LITURGICAL REVOLUTION
While certain prayers were at times
added to the traditional Mass, it is well recognized that its central core or
'Canon' (meaning 'rule') remained fixed and unchanged from the earliest days.
According to Sir William Palmer, a non-Catholic historian: 'There seems nothing
unreasonable in thinking that the Roman Liturgy, as used in the time of
Gregory the Great [540-604] may have existed from a period of the most
remote antiquity, and perhaps there are nearly as good reasons for referring
its original composition to the Apostolic age...' (15)
Contrary to Modernist principles,
the Christian Revelation ceased with the death of the last Apostle. The Canon
of the Mass essentially consists of those parts instituted by Christ,
and of certain prayers added by the Apostles under divine inspiration. The
resulting Canon was considered so sacred that mediaeval theologians referred to
it as the 'Holy of Holies,' comparable to the inner sanctum of
the
Any claim to 'return to primitive
practice' other than by use of this Canon is patently false. As Father
Louis Bouyer, an ex-Lutheran who helped compose the new mass, wrote
prior to the Council: 'The Roman Canon, as it is today, goes back to Gregory
the Great. There is not, in the East or the West, a Eucharistic prayer
remaining in use to this day, that can boast of such antiquity. In the eyes not
only of the Orthodox, but of Anglicans and even those Protestants who have
still to some extent a feeling for tradition, TO JETTISON IT WOULD BE A
REJECTION OF ANY CLAIM ON THE PART OF THE ROMAN CHURCH TO REPRESENT THE TRUE
CATHOLIC CHURCH.'
The Additions to the Mass outside
of the Canon proper are also of ancient origin. Consider, for example, the
reading of Scripture. The first Gospel was written some eight years after the
Crucifixion, and the Apocalypse many decades later. We know that it was the
custom to read from Scripture and other sacred writings (such as the Shepherd
of Hermes) before the Canon, because St. Procopius (martyred
in the year 303) had the function of translating these readings into the
vernacular. The 'Canon' of Scripture was established in 317, and the Scriptural
readings used in the traditional Mass were fixed by St. Damasus
in the fourth century. (He established a one year cycle which the
post-Conciliar Church, following the example of the Lutherans, has changed to a
three year cycle.) In the fifth century Pope St. Celestine I
introduced the Introit and the Gradual, chants taken from the Psalms
appropriate to the season and the feast. In the sixth century Pope St. Gregory
added the Biblical phrase Kryie Eleison (Lord have mercy on me). In the seventh
century Pope St. Sergius introduced the Angus Dei. The
practice of the priest stating at the time of Communion 'Corpus domini nostri
Jesu Christi custodiat... (May the Body of Our Lord Jesus Christ preserve...)
is said to date from the time of the Albigensian heretics who denied the 'Real
Presence,' though St. Hippolytus (A.D. 220) informs us it was customary in his
day to say 'This is the body (blood) of Christ.' And throughout history the
various religious orders have added special prayers such as those commemorating
their own saints. Over the centuries then, various additions were made to the
ceremonies surrounding the Canon. But the Canon itself remained sacrosanct.
Finally, at the time of the
Reformation when the authority of tradition was being attacked, and when
innovations and novelties of all sorts were being introduced, it became
necessary to codify and 'fix' for all times the most Holy Mass so as to protect
it from any possible corruption. This was achieved by the study of original
documents over the course of several pontificates. The Roman Missal and
Breviary were eventually published by Saint Pope Pius V in accord with the wish
expressed by the Fathers of the Council of Trent. (This is why the traditional
Mass is sometimes called 'the Mass of Pius V' - a misnomer taken advantage of
by the new Church to promulgate the calumny that Paul VI's drastic changes did
nothing other than was done by his predecessor Pope Saint Pius V )
(19).
The publication of the Roman Missal
was accompanied by the proclamation of the Apostolic Constitution Quo Primum
(20). From henceforth this Missal was to be used throughout the Roman Church by
all her members, though exceptions were made in favor of certain religious
orders (like the Dominicans) who had said essentially the same Mass with
slightly different ceremonies for at least 200 years prior to that time. Thus,
even today, should one have the privilege of hearing a traditional Dominican
Mass, (21) one would recognize certain minor variations, but would easily be
able to follow it with the standard Roman Missal. Quo Primum is to be found in
the front of every Missal published between 1570 and 1968. It has been
repeatedly re-confirmed by every Pontiff from Pius V to John XXIII,
some 42 in all. Let us consider some of the statements in this Constitution
(the entire document being given in the Appendices): 'We specifically command
each and every patriarch, administrator, and all other persons of whatever
ecclesiastical dignity they may be, be they even cardinals of the Holy Roman
Church, or possessed of any other rank of preeminence, and We order them in
virtue of holy obedience to chant or to read the Mass according to the rite and
manner and norm herewith laid down by Us and, hereafter to discontinue and
completely discard all other rubrics. They must not in celebrating Mass presume
to introduce any ceremonies or recite any prayers other than those contained in
this Missal... Furthermore, by these presents [this law], in virtue of Our
Apostolic authority, We grant and concede in perpetuity that for the chanting
or reading of this Mass in any church whatsoever, this Missal is hereafter to
be followed absolutely, without any scruple of conscience or fear of incurring
any penalty, judgment or censure, and may freely and lawfully be used. Nor are
superiors, administrators, canons, chaplains, and other secular priests, or
religious of whatever order or by whatever title designated, obliged to
celebrate the Mass otherwise than as enjoined by Us. We likewise declare and
ordain that no one whatsoever is to be forced or coerced to alter this Misal,
and that this present document cannot be revoked or modified, but remains
always valid and retains its full force... Therefore, no one whosoever is permitted
to alter this letter, or heedlessly to venture to go contrary to this notice of
Our Permission, statute, ordinance, command, precept, grant, indult,
declaration, will, decree, and prohibition. Would anyone however presume to
commit such an act, he should know that he will incur the wrath of Almighty God
and of the blessed Apostles Peter and Paul.'
This is the Mass that Father Faber
said 'was the most beautiful thing this side of heaven'. Yet this is the Mass
that the post-Conciliar Church has abandoned, destroyed and forbidden to the
faithful (22).
CHAPTER XI, part 4
THE LITURGICAL REVOLUTION
There is in the traditional Mass,
no word or phrase, no single act of the celebrant, and no adornment of the
altar or the priest, which is without significance. As M. Olier, the saintly
founder of St. Suplice said: 'in order to present the mystery of the holy
Sacrifice of the Mass, one must know that this sacrifice is the Sacrifice of
Heaven... A Sacrifice is offered up in
The concept is important if we are
to understand in what way the Mass is a 'memorial'. It is not a memorial in the
sense that we commemorate the death of the unknown soldier, or even the death
of a loved one. (This is the Protestant view, namely that the Mass is a
'memorial' of the Crucifixion.) Rather, the Mass is a memorial in the sense
that it 'recalls to mind,' once again, in time and space, what happened on
It naturally follows that every
word and action of the priest is significant. The Mass recapitulates the entire
history of the Redemption. If for
example he makes 33 Signs of the Cross, this is to commemorate the number of
years Our Lord spent on earth. If he extends his hands over the chalice while
reciting the Hanc Igitur, he is recapitulating the action of
the High Priest of the Jews who placed his hands on the sacrificial goat to
transfer to it the sins of the people. (The 'scape-goat,' prefiguring Christ
was adorned with a red ribbon - as Christ was mockingly covered with a red cape
at His trial - and then led out into the desert where he was hurled down from a
high precipice as a Sacrifice.) If the priest faces the altar during the
Sacrifice (except when he turns to bring us the blessings that derive
therefrom), it is because it is on the altar that the action is occurring, and
the priest is, like Christ whom he represents, an intermediary between us and
God. If the altar traditionally faces the East, it is because this is the
direction of the Rising Sun, a symbol of our Lord. As to the altar - it is not
a 'table' - we know from its consecration that it relates to the altar of Moses
and also to that of Jacob (Jacob's pillow) - and that the alter itself is the
Body of Christ and is placed 'at the center of the world' - the axis mundi - so
that all creation is, as it were, peripheral to the Mass and thus capable of
being integrated through the divine action. And if the priest is dressed in
royal fashion during the rite, it is because he represents Christ the King. He
is no longer an individual ('Father 'Bob''), but an alter Christus - another
Christ. It is not for nothing that the priest purifies his hands before
performing the Sacrifice, nor for vain reasons that he cleanses the chalice
with exquisite care after consuming the Sacred Species. None of these acts are
the inventions of men . As the Abbe Gueranger says: 'It is to the Apostles that
those ceremonies go back that accompany the administration of the sacraments,
the establishment of the sacramentals, the principal feasts... The apostolic
liturgy is found entirely outside of Scripture; it belongs to the domain of
Tradition.'
Yet this is the Mass that the
post-Conciliar 'popes' saw as having 'undesirable features' and 'failing to
adequately express the holy things it signified'. In the face of the changes
mandated by the post-Conciliar 'popes', will not Our Lord once again complain
that 'my pastors have destroyed My Vineyard, they have trodden My portion under
foot..., they have changed My delightful portion into a desolate wilderness'(Jer.
12: 10-11).
Had Satan been aware that Christ
was the Divine Logos, he would never have agitated for the Crucifixion.
Needless to say every true Mass reminds him once again of his terrible mistake
and at the same time is a vehicle for infinite graces being bestowed on
mankind. No wonder that he has an intense hatred for the
It has always been predicted that
the true Mass would be taken from us. Listen to the words of St. Alphonse de
Liguori: 'The devil has always attempted, by means of the heretics, to deprive
the world of the Mass, making them precursors of the anti-Christ, who, before
anything else, will try to abolish and will actually abolish the Holy Sacrifice
of the Altar, as a punishment for the sins of men, according to the prediction
of Daniel 'And strength was given him against the continual sacrifice' (Dan.
8:12).' (30)
Much the same is said by Father
Fahey: 'All the frightful energy of Satan's hatred is especially directed
against the Holy Sacrifice of the Mass. Arrayed with him and animated with the
same hatred, there is an army of invisible satellites of the same nature. All
their efforts are directed towards preventing its celebration by exterminating
the priesthood, and towards curtailing its effects. If Satan cannot succeed in
completely doing away with the one and only acceptable act of worship, he will
strive to restrict it to the minds and hearts of as few individuals as
possible.' (31)
The hatred of the Reformers for the
traditional Mass is well known. Luther called it an 'abomination', a 'false
blasphemous cult', and instructed the rulers under his influence 'to attack the
idolators' and to suppress their worship as much as possible. He repeatedly
denied its true sacrificial nature and above all hated the 'abominable Canon in
which the Mass is made a sacrifice'. Indeed, he went so far as to say 'I affirm
that all brothels, murderers, robberies, crime, adulteries are less wicked than
this abomination of the Popish Mass.' As to the Canon or core of the Mass, he
stated: 'That abominable Canon is a confluence of puddles of slimy water, which
have made the Mass a sacrifice. The Mass is not a sacrifice. It is not the act
of a sacrificing priest. together with the Canon, we discard all that implies
an oblation.'
In words that are almost prophetic
Luther noted that 'when the Mass has been overthrown, I think we shall have
overthrown the Papacy. I think it is in the Mass, as on a rock, that the Papacy
wholly rests... Everything will of necessity collapse when their sacrilegious
and abominable Mass collapses.'
When we come to the Anglicans we
fare little better. While their phraseology was slightly more restrained, it is
clear that they also denied the Real Presence. Texts current during the time of
the Reformation describe the Blessed Sacrament as 'a vile cake to be made God
and man', and the Mass itself as 'the worshipping of God made of fine flour'.
The phrase 'hocus pocus' was used by the English Reformers to deride the Words
of Consecration 'Hoc est Corpus Meus.' Anglican theology denies that the Mass
is a sacrifice as Catholics understand it, and allowed the word sacrifice to be
applied in only three senses: the sacrifice of thanksgiving, benevolence and
liberality to the poor, and the mortifying of our own bodies. None of these
requires an altar. As Cranmer said, 'the form of a table shall more move the
simple from the superstitious opinions of the Popish Mass into the right use of
the Lord's Supper. For the use of an altar is to make a sacrifice upon it: the use
of a table is to serve for men to eat upon.' Cranmer and his ilk specifically
denied the doctrine of transubstantiation (or the Real Presence), and if the
First Book of Common Prayer, due to the ambiguous use of language, was capable
of a Catholic interpretation, changes were made in the Second Book of Common
Prayer specifically designed to exclude this possibility. If any doubt remains
as to their attitude the reader is referred to the 'Thirty Nine Articles' to
which every Anglican (and Episcopalian) clergyman must adhere, and which 'no
man may hereafter either print, or preach, to draw the Article aside in any
way, but shall submit to it in the plain and full meaning thereof...' The list
of articles which are de fide for Anglicans includes the one we have already
called attention to, namely that the Mass as understood by the Council of Trent
is 'a blasphemous fable and a dangerous conceit.'
What then are we to think when we
find Paul VI being photographed with, and thanking the six Protestant
'observers' for helping in the creation of his Novus Ordo Missae - for
assisting in 're-editing in a new manner liturgical texts tried and tested by
long usage, or establishing formulas which are completely new... [thus]
imparting greater theological value to the liturgical texts so that the lex
orandi conformed better with the lex credendi' (L'Osservatore Romano, May 11,
1l70)? Quite apart from admitting the scandal of non-Catholic involvement in
the creation of this new 'rite,' the statement implies that either the
liturgical texts prior to 1969 did not possess the degree of theological value
which was desirable, or that the lex credendi (the Church's law of belief) had
changed! Should we have any doubt about which of these two alternatives to
choose, the Protestants have resolved them for us. The Superior Consistory of
the Church of the Augsburg Confession of Alsace and
Both Lutherans and Anglicans, to
say nothing of other categories of 'separated brethren,' find no objection to
participating in the Novus Ordo Missae, and indeed, in using it themselves as
an alternative form of worship. Nor does the post-Conciliar Church have any
objection to Anglican 'priests' who join the Catholic Church, using their own
rites. Obviously, Protestants do not find the new rite a 'blasphemous fable...
more wicked than all brothels, murders, robberies, crimes and adulteries.'
Indeed, some Protestant sects have made alterations in their own rites to bring
them into line with the Novus Ordo. As Brother Thurian of the Taize community
states, 'one of the fruits [of the Novus Ordo] may be that non-Catholic
communities may be able to celebrate the last Supper with the same prayers as
the Catholic Church. Theologically this is possible.' The Anglican Archdeacon
Pauley states that the Novus Ordo has, in many places, 'outstripped the Liturgy
of Cranmer.' Supposed Catholics also bear witness to the situation. As Father
Galineau, S.J. says, 'The Roman rite as we knew it no longer exists. It has
been destroyed.' In a similar manner Archbishop Dwyer said 'the Latin past of
the Church' has been 'all but expunged... reduced to a memory in the middle
distance.' In the light of such statements, how are we to understand the words
of Paul VI whose primary function is to preserve the deposit of the faith
intact: 'Let everyone understand well that nothing has been changed in the
essence of our traditional
CHAPTER
XI, part 5
THE LITURGICAL REVOLUTION
The traditional Mass is then, not only the most sacred possession of the Church, but also a treasure that can be traced back to Apostolic times. It was the Constitution on the Sacred Liturgy promulgated by Vatican II that opened the doors to change by stating that the sacramental rites are to be reformed 'in accord with sound tradition' - as if sound tradition did not demand their retention without change. Let us see how it set about doing this. It stated: 'The divine liturgy is made up of unchangeable elements divinely instituted, and elements subject to change. The latter not only may but ought to be changed with the passing of time if features have by chance crept in which are less harmonious with the intimate nature of the liturgy, or if existing elements have grown less functional. In this restoration, both texts and rites should be drawn up so that they express more clearly the holy things which they signify.'
While the first sentence is true, the second implies that the traditional liturgy contained features which were undesirable and which failed to adequately express the holy things they signified. For this there is absolutely no evidence whatsoever. But the second sentence was much more - it was a 'time bomb' - for the simple reason that the document never specified what was and what wasn't 'unchangeable'. As we shall see in the next chapter, even the very words Our Lord used for the Consecration at the Last Supper fell into the category of 'elements subject to change!'
The Council then went on to specify some of the changes they considered necessary. They were to be characterized by the need for a 'noble simplicity,' they were to be 'short, clear and unencumbered by useless repetitions', and they were to place the rite 'within the people's powers of comprehension' so that they 'didn't require much explanation.' In addition, they were to be such that the 'Christian people' could 'take part in them fully, actively, and as befits a community.' Needless to say, the use of the vernacular was approved. Taking advantage of the theological usage of the term 'Logos' (which can be applied to Christ, to the Eucharist, or simply translated as 'the Word'), the document stressed the concept that Scripture was 'the Word of God' and that the role of Scripture 'was of paramount importance in the celebration of the Liturgy.' Such a statement allowed for the displacement of the Eucharist in favor of Scripture, and indeed, for the displacement of tradition in favor of the Bible. The Eucharist itself was described as the 'Sacrament of Unity', the term 'unity' meaning one thing to the traditional Bishops, and quite another to those who envisioned a new world order. In order to satisfy the conservatives, however, certain phrases were inserted. The rites were to be revised in accord with 'sound tradition'; 'there were to be no innovations unless the good of the Church generally and certainly required them,' and Latin was to be retained as the 'official language of the Church.' Such phrases were of course more 'time bombs'. They sounded fine but were open to multiple interpretations.
But
there is more. Having said all this, the document went on to state that 'in
some places and circumstances... and even more radical adaptation of the
liturgy is needed,' and power to approve these further 'adaptations' was to be
granted to local 'territorial ecclesiastical authority.' History will show that
this was one of the biggest 'time bombs' of all. Every local hierarchy set up
its own 'territorial authority' or 'liturgical commission' and every possible
innovative variation was introduced. When
As the Protestant theologian Jaroslav Pelican stated, the Constitution on the Liturgy 'does not merely tinker with the formalities of liturgical worship,' it 'seeks to form and to reform the very life of the Church,' and that it represents 'the acceptance, however belated, of the liturgical programme set forth by the [early Protestant] Reformers.' Annibale Bugnini who was primarily responsible for the final form of the Constitution and hence in an excellent position to evaluate it said, 'the image of the liturgy as given by the Council is completely different from what it had previously'(Doc. Cath. Jan. 4, 1967). No wonder Cardinal Ottaviani asked the assembled fathers if they were 'planning a revolution.'
Preparing the Faithful Before the Council
Paul VI said that the acceptance of the new 'mass' was an 'act of obedience' to the Council. The Council, however, only opened the flood-gates to reform - the innovators had been hard at work for many years and were well prepared to take advantage of the situation John XXIII created. Attacks upon the liturgy and sacraments date back to sub-apostolic times, and can be documented throughout the course of history. The Freemasons have always had an intense interest both in creating their own rituals,and in having the Church alter those established by Christ and the Apostles in order to bring them into line with Freemasonic principles (44). The Abbe Dom Gueranger described the service that the reformers would create over 100 years ago and it is amazing to note the degree to which the Novus Ordo Missae fulfills his criteria .
Over the past 50 to 100 years the attacks on the Liturgy have been in the hands of modernist 'reformers' within the Church. They have continuously labored and primarily achieved their goals, by infiltrating the 'Liturgical Movement' which had originally been instituted to preserve and foster the traditional forms of worship. Even though the Church frustrated most of their efforts prior to Vatican II, the innovators were successful in introducing a whole host of concepts into this movement - such as the idea that the liturgy had to be 'pastoral,' simple, and easily understandable (How can we easily understand such a high mystery?); the need for using the vernacular; the concept of 'the people of God'; 'the primacy of the Word of God' by which they meant the primacy of Scripture over the Eucharist; and the insistence on activism and participation on the part of the laity. All this, plus a large number of pseudo-historical studies aimed at undermining the historical foundations of the liturgy helped to prepare the way.
Even
the claim that the Liturgical Commission created the Novus Ordo Missae
after the Council is false, for a virtually similar rite had been in use in
In 1948 Pius XII established the 'Commission for Liturgical Reform.' (48). Its director was the Rev. (later Cardinal) Ferdinando Antonelli, O.F.M. and the Secretary the Rev. (later Archbishop) Annibale Bugnini, C.M. It is these two individuals who have primarily been responsible for the various steps that culminated in the Novus Ordo Missae.
We have already presented evidence that Archbishop Bugnini was a Freemason. Service for Pentecost Eve was entirely suppressed. The Liturgical Revolution was well on its way.
The next step was the promulgation of the decree Cum Nostra Hac Aetate in 1955. This introduced a host of minor changes in the Breviary and Missal which in no way affected the laity, but which introduced among the clergy a sense that 'change was in the air' and further alterations were in the offing. But the laity were also to be softened up and Cum Nostra Hac Aetate was followed up by the suppression of the Solemnity of St. Joseph as 'Patron of the Universal Church' and its replacement by the Feast of 'St. Joseph the Worker' - and this on May Day, the international Socialist holiday. Then in 1958, one month before the death of the beleaguered Pius XII, the Instruction on Sacred Music was promulgated which fostering the 'Dialogue Mass.' Under the cover of encouraging lay participation, commentators made their first appearance -their supposed role being to read in the vernacular while the priest read in Latin. All these changes were masterminded by Antonelli and Bugnini.
In October 1958 John XXIII came to the pontifical throne and within three months the Council was under way. Annibale Bugnini was appointed to serve as secretary of the Preparatory Liturgical Commission of the Council. Clearly the ideal person was placed in the ideal position to leave behind the 'time bombs' that later exploded. The fox was given the run of the chicken-coup.
In July of 1960 John XXIII promulgated a new body of rubrics (rules) for the Breviary and Missal; he thus established what has come to be known as 'the Mass of John XXIII, or 'Middle Bugnini.' Then in 1962, during the Council itself (and during the debates on the Sacred Liturgy), John XXIII introduced the name of St. Joseph into the Canon of the Mass - the first change in over 1500 years and a clear-cut message to the assembled Fathers that virtually nothing was sacrosanct.
John XXIII died in 1963 and was followed by Paul VI. Almost immediately we have a host of continuous minor liturgical changes culminating in the promulgation of the New 'mass' on April 3, 1969. Once again, the person appointed to oversee all this was the infamous Annibale Bugnini. Over 200 documents are involved and those who wish to follow the dismantling process step by step are referred to 'Documents on the Liturgy' published by the Liturgical Press . As Michael Davies has noted, 'a cursory reading [of these documents will reveal that they are frequently replete with sound theology, stern warnings against abuses and unauthorized innovations, profound veneration of tradition and traditional liturgical forms, urgent admonitions to preserve these traditions... In reading these documents it is necessary to ignore the orthodox padding and discover exactly what they permit which was not permitted before and exactly what they forbid which was not forbidden before.'
Perhaps
the most important of these documents was Sacram Liturgiam (January
1964). which established the Consilium ad exsequendam Constitutionem de Sacra
Liturgica or the Concilium for the Implementation of the Constitution on the
Liturgy. It consisted of some 50 bishops, several Protestant 'observers', and
two hundred consultants or advisors, mostly drawn from the periti of the
Council. It also emphasized the right of the national hierarchies ('territorial
authorities' mentioned above) to approve vernacular translations, a fact which
Father Bugnini considered a most significant development because it 'broke the
centuries old barrier' which insisted that
What the laity saw was a constant series of innovations in their liturgy. Every week something new was introduced. In April of 1965 the Holy See authorized the vernacular for the Preface. In September the practice of substituting Saturday evening Mass for the Sunday obligation was approved. Then in May of 1967 Tres Abhinc Annos allowed the entire Canon to be said in the vernacular, forbade the laity to genuflect (kneel down) at the Incarnatus; the priest to genuflect after consecrating the Sacred Species and abolished all Signs of the Cross between the Quam oblationem and the consecration of the Chalice. (Cranmer suppressed all but two of them in his 1549 communion Service and dropped the remaining two in 1552 after Martin Bucer objected to their retention.) Because the prayers said in association with these Signs of the Cross remained unaffected at this stage, most priests accepted the change without complaint. This further conditioned them to accept the new Eucharistic Prayers when they were promulgated - 'Canons' which contained neither the prayers nor the Signs of the Cross. Other significant changes were that the priest no longer had to keep his thumbs and forefingers together lest the smallest part of the Host should fall; he was only to kiss the altar at the start of the service, and he was free to say Mass without the chasuble, thus appearing like a typical Protestant minister.
As Michael Davies says, the list of mutilations to the traditional Mass is long and depressing. The mask was off completely'. Father Bryan Houghton was blunter in stating that 'This was the revolution'. Father Stephen Rigby discussed the situation in these terms: 'withdraw this, make that optional and see how they take it. condition them by the gradual and permissive for the compulsory and the revolutionary.'
The stage was set. The fact that the Tres Abhinc Annos met with little resistance meant that no large scale opposition was to be feared when the new 'mass' appeared. The next step was the English (ICEL) mistranslations. The penultimate step was the Decree Preces eucharisticae promulgated in May 1968 which introduced three new Canons. The consilium had wished to abolish the ancient Roman Canon completely, but Paul VI 'intervened' to save it . Saved it was, to become Eucharistic Prayer No 1, but changed in significant ways which will be discussed in the next chapter. Conservative priests hailed this as providing a way 'out', while others were perfectly free to use the other 'Eucharistic Prayers' which were shorter, easier, and according to the Consilium, better reflected 'the worldwide and ecumenical perspectives of the Second Vatican Council and also those of the so-called 'theology of secular values'.' We no longer had to use the venerable Canon 'composed out of the very words of the Lord, the traditions of the Apostles, and the pious institutions of the holy pontiffs.' These three new 'canons' blew the old Mass to pieces!
Archbishop Annibale Bugnini was ecstatic. He stated: 'The new song has begun, and it will not cease. Life generates life: the first verses of this new canticle will call forth other verses, other hymns, and other innumerable and unceasing songs: the songs of the liturgy of perennial youth. It is the law of life. We should not then turn our backs on this inescapable demand of the Spirit because of temporary discomfort, technical difficulties, or force of habit -- even if these habits are deeply rooted. In their relationship with god, the new generations feel the need for new formulas which express more explicitly the spiritual needs of today. They know that they can pray equally well to God with a 'new song'. It is to this that the Church now invites us. '
The Liturgical Revolution was thus introduced by stages. This was precisely the policy followed by Cranmer, who, at the beginning of his liturgical revolution, avoided any drastic changes 'which would needlessly provoke the conservatives and stiffen the attitude of that large class of man, who, rightly handled, could be brought to acquiesce in ambiguity and interim measures.' As Cardinal Heenan said in a pastoral letter: 'I would have been foolhardy to introduce all the changes at once. It was obviously wise to change gradually and gently. If all the changes had been introduced at once, you would have been shocked'(Sept. 1969).
And so we are brought to April 1969, and the introduction of the Novus Ordo Missae which Paul VI asked us to accept 'with joyous enthusiasm and to implement it with prompt and unanimous observance.' This was demanded on the grounds that the reform was 'due to the express wishes of the recent Ecumenical Council.' Every Catholic was obliged to render 'prompt adherence' because 'the reform about to be implemented corresponds to an authoritative mandate of the Church. It is an act of obedience, an attempt by the Church to maintain her true nature' (General Audience, Nov. 1969).
CHAPTER XI, part 5
THE LITURGICAL REVOLUTION
(1) Michael
Davies, Institutions Liturgique, Vol. III. A translation of this
is available in Studies in Comparative Religion, Summer, 1975; and The Roman
Catholic, Vol. II, No. 3, May 1980.
(2) Quoted in Michael Muller, God
the Teacher of Mankind,
(3) Alphonse de Liguori,
The Holy Mass,
(4)
(5) Dr. Nicholas Gihr,
The Holy Sacrifice of the Mass,
(6) Dr. Nicholas Gihr,
op. cit. The Liturgy of the Apostle James can be found in The Anti-Nicene
Fathers,
(7) The describe the efficacy of
the bread and wine used in their services in a wide variety of ways. Some admit
that Christ is 'subjectively' present for the worshiper, but all deny any
objective 'Presence' independent of the worshiper.
(8) The Anglicans and Lutherans say
the Nicene Creed. The statement however is taken from 'The Thirty-nine
Articles' to which the Anglican and
(9) Nicholas Gihr,
op. Cit.
(10) ex opere operatio - literally
'by its own power'. The defects of the priest or communicant do not affect its
power except as explained in the text.
(11) Confessions, I, 9, c. 11-12.
(12) Ad. Tanquerey, A Manual of
Dogmatic Theology, N.Y.: Desclee, 1959.
(13) Rev. Greg. 1937, p. 79.
(14) A.M. Henry, O.P., Introduction
to Theology,
(15) The Apostles established
different Masses in different parts of the world - all with the same essential
core. (Revelation comes to us from the Apostles as well as from Christ.) Many
of these have been translated into other languages such as Arabic, Coptic, etc.
Thus it is that the Church recognizes some 76 different 'rites' as valid.
(16) The reasons for the creation
of the new mass will be discussed in the next chapter.
(17) Quoted by Patrick H.
Omlor, Interdum, issue No. 7,
(18) Fr. Louis Bouyer,
The Decomposition of Catholicism, Chicago: Fransciscan, 1969. Prior to
(19) Paul VI stated that 'in no
different way did our holy predecessor Pius V make obligatory the Missal
reformed under his authority, following the Council of Trent' (Custos quid de
nocte). Post-Conciliar defenders often state that changes were made in the Mass
after the Council of Trent. This is false. There were four minor corrections
made necessary by the carelessness of printers or reference to original texts.
One has only to examine the so-called 'reforms' of Popes Clement VIII and Urban
III to see that they have absolutely nothing in common with the 'reforms' of
Paul VI. Similarly, Pius X made a revision, not of the text, but of the music,
in order to bring the Gregorian Chant back into usage.
(20) A 'Constitution' is defined as
'an irreformable statement of what the Church's belief is' (Louis Bouyer, The
Liturgy Revived), and 'the binding force of a pontifical constitution is...
beyond question' (The Catholic Encyclopedia, 1908).
(21) Quo Primum does
not forbid a Catholic from attending a Mass of the Eastern rite, though Canon law required that the
faithful remain within one rite (and remain attached to a single parish church)
unless special circumstances prevailed. Church law since Vatican II allows
people to go to any Church they wish (providing it isn't traditional); and thus
they are free to pick from a spectrum of conservative to liberal Novus Ordos.
(22) The so-called 'Mass of the
Indult' is the Mass of John
XXIII and not, as is usually claimed, the traditional Mass as codified by
Pius V. Some have referred to it as the 'Mass of the Insult'. Those interested
in a comparison between these two Masses are referred to The Roman Catholic,
Vol VI, No. 8, Sept. 1984.
(23) Quoted in Gaby, Le Sacrifice
dans l'ecole Francaise de Spirituality,
(24) Canon George d. Smith, The
Teaching of the Catholic Church, N.Y.: Macmillan, 1949
(25) Dangle Rock, D.D., ... Holy
Sacrifice of the Mass,
(26) This is not unrelated to the
Platonic conception of 'recollection'.
(27) During the Reformation in
(28) The post-Conciliar rite, is
described as a 'Supper', takes place on a 'table', around which the faithful
are said to 'gather'. The Chalice is not referred to as a 'cup'. These are all
Protestant ways of denigrating the sacrificial character of the
(29) Dom Gueranger,
Institutions Liturgique, op. Cit.
(30) St. Alphonsus de
Liguori, Dignity and Duties of the Priest or Selva,
(31) Father Dennis Fahey,
The Mystical Body of Christ and the Reorganization of Society,
(32) Quoted in Father
Hartman Grisar's six volume study on Luther, Herder:
(33) Quoted in Michael
Davies, Cranmer's Godly Order,
(34) While they were said to be
only 'observers', and indeed such was claimed by the post-Conciliar Church (La
Documentation Catholique, July 4, 1976), the fact remains, that as Cardinal W.
W. Baum said, 'they are not simply there as observers, but as consultants as
well, and they participate fully in the discussions on Catholic liturgical
renewal. It wouldn't mean much if they just listened, but they contributed'
(The Detroit News, June 27, 1967). Michael Davies gives much more ample
evidence of their participation in his Pope Paul's
(35) Le Monde,
(36) Michael Davies,
Pope Paul's New Mass,
(37) Notitiae, April, 1974. If Bugnini
was primarily responsible for its creation, it was Paul VI who was totally
responsible for its implementation.
(38) They are 're-ordained' in the
post-Conciliar Church but encouraged to use their own rites because their
congregations are used to them. Even Cardinal Newman admitted that 'Catholic
and Protestant modes of worship represent radically different beliefs' (Loss
and Gain).
(39) La Croix,
(40) B. M. Pawley,
(41) Quoted by Michael
Davies, op. Cit.
(43) This is to ignore the fact
that the Mass was established by Christ over 300 years before the Bible came
into existence.
(44) According to Michael
Davies, 'a priest placed what he claimed was documentary evidence
proving that Mgr. Bugnini was a Mason in the hands of the Pope himself and warned
that if drastic action was not taken, he would be bound in conscience to make
the facts public.' What followed was the 'exile' of Bugnini and the dissolving
of the congregation. Michael Davies, having investigated the evidence, is
willing to stand warrant for its truth. (Pope John's Council, Devon: Augustine,
1977). No wonder the new mass is little more than a 'Masonic meal'.
(45) Cf. C. W. Leadbeater, The
Science of the Sacraments, and an excellent discussion in The Remnant, March
16, 1981. Leadbeater:. actually wrote a new mass, but the Novus Ordo Missae
goes much further than his creation in the direction of Freemasonic
conceptions.
(46) Published for the
(47) Abbe Didier Bonneterre, Le
Mouvement Liturgique, Switz: Fideliter, 1980.
(48) 'Pope Pius XII... did not understand
the real nature of the 'Liturgical Movement'. The most dangerous membersof this
organization were covered over and protected by the highest dignitaries of the
Church. How could the Pope suspect these experts, so much praised by cardinals Bea and Lercaro,
were in fact the most dangerous enemies of the Church?' The abbe Bonneterre,
op. cit.
(49) For Bugnini's Freemasonic
affiliations see note Note. 43. For Freemasonry and the Church see Monseigneur
Jouin, Papacy and Freemasonry, and Cardinal of Chile, The Mystery of
Freemasonry Unveiled, both from Christian Book Club of America:
(50) He was the individual at
Vatican II who first spoke out against the prepared schemas and selected
appointees. Archbishop Lefebvre among others have identified him as a
Freemason.
(51) It should be remembered that
Pius XII was both elderly and sick. This is three years before his death.
Surrounded with like minded individuals and with the revolutionary Cardinal Bea
as his confessor, it is not surprising that he gave into these innovators.
(52) Previous attempts at
introducing
(53) Documents on the Liturgy
1963-1979 Conciliar, Papal and Curial Texts,
(54) This intervention was the
height of hypocrisy. It enabled people to see him as a defender of orthodoxy
when he is totally responsible for the introduction of the new 'mass'. Most of
the faithful failed to notice the minor changes in Eucharistic Prayer No. 1
that brought it into line with Protestant theology.
Virtual Vandée's Editorial Note
We preserved the integrity of the
text which we received as computer files from Doctor Coomaraswamy in 2000. This
edition of the book, second one, doesn't differ from the first one in the
sphere of conclusions , however, the book was practically rewritten from the beginning.
In January 2002 Doctor informed us that he works on the next edition, which
will be published on his own internet page.
CHAPTER XII, part 7
THE LITURGICAL REVOLUTION
'He who goes about to take the
Holy Sacrifice of the mass from the Church plots no less a calamity than if he
tried to snatch the sun from the universe.'
As noted previously, those
who wished to achieve an aggiornamento with the modern world, feared 'that nothing would come out of the Council.' Innovators are always impatient people. Even though
they had managed to insert their false ideas into the 'official' documents of
the Church, they knew that this alone was insufficient.
For most people things would have
gone on much as before. The only way to introduce all these new ideas -- what Paul VI called 'the new economy
of the Gospel' -- into the hearts of the Catholic laity, was by means of the
liturgy. This way the innovators would have a captive audience on every Sunday.
Of course, as was demonstrated in the previous chapter, the innovators had
planned long and well. Revolution is always well planned and directed from
above.
The Novus Ordo Missae
was first publicly offered in the Sistine Chapel before a Synod of Bishops in
October of 1967. At that time it was called the Missa Normativa
(or 'normative Mass'). The bishops were polled as to their opinion. 71
voted yes; 62 voted yes with reservations, and 43 rejected it outright. To
accommodate their wishes, a number of minor changes were made, including the
restoration of two of the traditional offertory prayers.
Paul VI promulgated the final form
as the Novus Ordo Missaein his Apostolic
Constitution Missale
Romanum (April 3, 1969). Tied to it was an explanatory text entitled
the Institutio Generalis (General Instruction). While
the liberals were delighted, others were far from pleased. cardinals Ottaviani and Bacci
wrote to Paul VI in September stating that the new 'mass' represented, 'both as
a whole, and in its details, a striking departure from the Catholic theology of
the Mass as it was formulated in Session XXII of the Council of Trent.' Along
with the letter they presented to him the Critical Study of the Novus Ordo
Missae by a Group of Roman Theologians. In an attempt to deflect the
criticisms of this document, a revised General Instruction was issued on March
26, 1970 -- but absolutely no change was made in the text of the Novus Ordo
Missae itself. Since then some further minor changes have been made; the
current version appeared in 1975. Let us examine this new rite in greater
detail.
If the Novus Ordo Missae
was to reflect the beliefs of the post-Conciliar Church and at the same time
remain acceptable to Catholics brought up in the ancient faith, it had to 1)
Avoid professing the new doctrines too openly, while expunging anything which
contradicted them. At the same time it could not deny any Catholic doctrine
directly -- it could only dilute or expurgate it; 2) Introduce changes slowly
and retain enough of the outer trappings of a true sacrifice so as to give the
impression that nothing significant was changed; 3) Create a rite that for
ecumenical reasons was acceptable to Protestants of every shade and persuasion,
but all of whom consistently denied that the Mass was truly the unbloody
sacrifice of Calvary and that a 'sacrificing' priest was necessary; and 4)
Soften up Catholic resistance and introduce into the lives of the faithful the
modernist ideas promulgated by Vatican II. The only way the Novus
Ordo Missae could achieve all this was by the use of ambiguity.
There is nothing ambiguous about
the traditional rites of the Church; and indeed, the Mass is, as the
theologians say, a primary locus (source) of her teachings. Despite the laxity
of modern language, we should not forget that the ambiguous statement is
fundamentally dishonest. Every father knows that when his child resorts to
equivocation, he is attempting to hide something. And every priest knows how
penitents sometimes use this technique in the confessional. It is even more
dishonest when the Magisterium of the Church has once clearly spoken to an
issue, and then those responsible for preserving the 'd eposit of the faith'
use equivocation or ambiguity to disguise a change in belief. As it says in
Proverbs, 'God hates a forked tongue.'
Cranmer used ambiguity in order to
establish the Anglican-Protestant (Episcopalian) sect in
Apart from ambiguity, one must
consider the numerous 'deletions' which the post-Conciliar innovators made -
some 60 to 80 percent of the traditional rite depending upon what Eucharistic
prayer is used. And these deletions are precisely those which Luther and
Cranmer made - those which relate to the Sacrificial nature of the Mass.
Ambiguity, deletions and lastly mistranslation; all were used to achieve the
goals of our outline.
The second requirement was the need
that the Novus Ordo Missae retain the outer trappings
of a Catholic rite. Once again there were plenty of precedents. Consider the
following description of the early Lutheran service as given us by the great
Jesuit scholar Hartmann Grisar: 'One who entered the parish church at
Wittenberg after Luther's victory discovered that the same vestments were used
for divine service as of yore, and heard the same old Latin hymns. The Host was
elevated and exhibited at the Consecration. In the eyes of the people it was
the same Mass as before, despite the fact that Luther omitted all prayers which
represented the sacred function of the Sacrifice. The people were intentionally
kept in the dark on this point. 'We cannot draw the common people away from the
Sacrament, and it will probably be thus until the Gospel is well understood,'
said Luther. The rite of celebration of the mass he explained is a 'purely
external thing,' and said further that 'the damnable words referring to the
Sacrifice could be omitted all the more readily, since the ordinary Christian
would not notice the omission and hence there was no danger of scandal.''
(5)
The post-Conciliar innovators
followed the same pattern. As the authors of the Critical Study of the Novus
Ordo Missae noted: 'having removed the keystone, the reformers
had to put up a scaffolding.' One is reminded of Lenin's dictum: 'keep the
shell, but empty it of substance.'
After the Council, following the
pattern established by Luther and Cranmer, changes were introduced, at first
slowly, and then, at an increasing pace. Those victimized by the early days of
aggiornamento will remember the almost weekly changes mandated. Cardinal
Heenan bears witness to this, stating that we would have been
'shocked' if all the changes had been introduced at once. Changes came however,
one on top of another, and if we are to believe the hierarchy, still more are
in the offing. There is much talk today of 'institutional violence.' I can
think of no better example of this than the manner in which the new 'mass' was
forced down the throats of the laity.
CHAPTER XII, part 8
THE LITURGICAL REVOLUTION
The innovators used two techniques to purge the Mass of Catholic doctrines - omission and emasculation. As noted above, between 60 and 80 percent of the traditional Mass was deleted. I would ask the reader to compare the NOM with the traditional rite as found in any old Missal published during the past 500 years - that is, prior to 1964. (Old Missals usually give the Latin on one side and the English on the other.) The number of prayers missing is astounding.
Gone
are all the prayers said at the foot of the altar (not a 'table') including
Psalm 42 and the Aufer a nobis. Confession is replaced by a
truncated 'Penitential Rite' which stresses sins against our 'brothers and
sisters.' The prayer for absolution (indulgentiam) is omitted. In the
Offertory, the Suscipe Sancte Pater, the Deus qui Humanae, the Offerimus
tibi, the Veni Sanctificator, the Lavabo (Ps. XXV), and the Suscipe
Sancte are all gone. Note how many of the doctrinal concepts clearly
proclaimed in these prayers the
An
excellent example of the second technique of deletion -- emasculation -- is
provided by the changes made in the prayer Libera nos (Deliver us...)
which follows the Our Father. In the traditional rite it reads:
'Deliver us, we beseech Thee, O Lord, from all evils, past, present and to
come, and by the intercession of the Blessed and Glorious Ever-Virgin Mary,
Mother of God, together with Thy blessed Apostles Peter, Paul and Andrew, and
all the saints, mercifully grant peace in our days, that through the bounteous
help of Thy mercy, we may be always free from sin and secure from all
disturbance...'
It now reads:
'Deliver us, Lord, from every evil, and grant us peace in our day. In your
mercy keep us free from sin and protect us from all anxiety as we wait in
joyful hope for the coming of our Saviour, Jesus Christ.'
Note that the references to the Blessed Virgin, the Apostles and all the saints have been obliterated. Their intercession is no longer required -presumably because it would offend Protestant sensibilities and thus frustrate the 'pastoral' intent of the rite.
Note that in both techniques the innovators cannot be accused of directly 'changing' Catholic teaching -- just of ignoring it. This pattern is consistent throughout: all clear cut references to the propitiatory, and impetratory nature of the Mass are removed. Every reference to the immolative aspect of the Sacrifice and the Real Presence is deleted. The residue is but a 'sacrifice of praise and thanksgiving' such as the Protestants find acceptable. Recalling that the lex orandi is the lex credendi, and admitting that adults well formed in the faith may have some degree of protection, how, we must ask, can our children avoid having their religious beliefs 'neutralized'?
* * *
While
most Catholics, accustomed to trusting
Who wrote the 'Novus Ordo Missae'?
We know that ultimately the Holy Ghost is the author of the traditional Mass, 'the most beautiful thing this side of Heaven,' as St. Alphonse Liguori called it. According to the Council of Trent, the central part, the 'Canon', was 'composed out of the very words of the Lord, the traditions of the Apostles and the pious institutions of the holy pontiffs.' As Father Bouyer once said, 'to jettison it would be a rejection of any claim on the part of the Roman Church to represent the true Catholic Church.' As for the prayers ceremonies surrounding the Canon, these are all drawn from Scripture and/or Tradition.
When we come to the NOM, we also know its authors. While Paul VI was formally and juridically responsible, it was composed by a committee called the Consilium which consisted of some 200 individuals, many of whom had functioned as Conciliar periti. At its head was Archbishop Annibale Bugnini whose Freemasonic connections are virtually beyond dispute. He was helped by six Protestant 'observers' whom Paul VI publicly thanked for their assistance in 're-editing in a new manner liturgical texts... so that the lex orandi (the law of prayer) conformed better with the lex credendi (the law of belief).' As previously noted, we are forced to assume that either the lex orandi prior to this time did not conform to the lex credendi, or else that the lex credendi was changed. And since when did the Church need the assistance of Protestant heretics -- men who by definition reject her teaching -- to assist her in formulating her rites? Considering the nature of those responsible, and despite the NOM's bland use of Scriptural phrases, one can certainly question whether the Holy Ghost had anything whatever to do with it.
CHAPTER XII, part 9
THE LITURGICAL REVOLUTION
The claim that the laity had
demanded the 'renovation' of the Mass has never been substantiated; but then,
revolutionaries always attempt to promulgate their dictatorial schemes 'in
the name of the people'. Why then all the changes? And these, not only in
the rite, but in everything that went to support the rite - the altars turned
into tables, the tabernacles displaced, the priest facing the congregation, the
altar rail removed - the list is endless, the cost enormous.
According to the statements of
Paul VI, the changes were made: 1) to bring the Church's liturgy into
line with the modern mentality; 2) in obedience to the mandate of Vatican II;
3) to take cognizance of progress in liturgical studies; 4) to return to
primitive practice: and 5) for 'pastoral' reasons. Let us consider each of
these in turn.
The first reason is but a way of
expressing the principle of aggiornamento, of bringing the
entire gestalt of the modern world; its anthropocentricism and
utopian thought; its false ideas of Progress and Evolution as applied to truth
itself -- into the bosom of the Church. As Paul VI said,'if
the world changes, should not religion also change?... it is for this very
reason that the Church has, especially after the Council, undertaken so many
reforms...' (General Audience, July 2, 1969). Is the Father of the
'Prodigal' to join his son in dissipating the treasures of the family, or must
the son return to the bosom of his Father?
The second reason:
The third reason: One presumes that Paul VI was
referring to the voluminous modernist productions that fill the liturgical
journals of the pre and post-Conciliar period. Examples of this will be given
in the next Chapter on Orders. However, to call these pseudo-scholarly
productions, all aimed at fostering the Liturgical Revolution, 'progress' is an
abuse of language. It is also to forget the tremendous legitimate scholarship
that preceded the codification of the Mass by Pius V.
With regard to the fourth
reason, it is hard to understand just why those who would adapt our
faith to the modern world, would at the same time have us return to primitive
practice. Like burning a candle at both ends, it soon leaves very little in the
middle. Beyond this, the only ancient document with any real significance that
has come to light since the time of Pope Saint Pius V is the 'Apostolic Tradition' of Hippolytus,
and of this we only have a partial and reconstructed version of the original
document. Moreover, Hippolytus was both a schismatic and an anti-Pope at the
time he wrote. It was at the suggestion of the of Hans Kung -- a person who
denies many of the Church's teachings -- that the Second Eucharistic Prayer was
taken from this dubious source. Moreover, as we shall see below, it was
drastically rephrased so as to bring it into line with Protestant and Modernist
theology. So much is this the case that Father John Barry Ryan calls the result
an entirely 'new creation.' The only other ancient prayer incorporated into the
NOM is what Father Jungmann calls a
'reconstruction... probably the very words used at the blessing of bread and
wine in a Jewish meal at the time of Christ.' It is indeed such. Anyone who has
had the privilege of attending a Jewish banquet is familiar with the phrase
'Blessed art Thou, O Lord, God of all creation...' It is the Jewish grace
before meals said by the Rabbi as he cuts the loaf of bread.
Paul VI's last reason was 'pastoral'. As far
as I can determine, neither he nor the Council ever defined this term. In the
'double-speak' of the post-Conciliar Church, just what does 'pastoral' mean?
The answer can be found in the Letter to the Presidents of National Councils of
Bishops concerning Eucharistic Prayers sent out by the Sacred congregation for
Divine Worship.
'The reason why such a variety
of texts has been offered [referring to the multitude of Eucharistic Prayers in
the NOM], and the end result such new formulas were meant to achieve, are
pastoral in nature: namely, to reflect the unity and diversity of liturgical
prayer. By using the various texts contained in the new Roman Missal, various
Christian communities, as they gather together to celebrate the Eucharist, are
able to sense that they themselves form the one Church, praying with the same
faith, using the same prayer.'
In other words, the 'pastoral
intent' was and is to create a service that any Christian body can use -- to
foster that ecumenism and 'unity' which the post-Conciliar Church believes and
teaches is its 'internal mission.'
The result is entirely
acceptable to the Protestants
Now, the real issue for the
innovators was not whether the NOM retained enough of its
Catholic character to be acceptable to the Catholic faithful, but whether it
was sufficiently 'ecumenical' to satisfy Protestants of both liberal and
conservative persuasions. Here the answer must be a resounding yes! As pointed
out in the previous chapter, Lutherans, Anglicans and a wide variety of other
sects not only find it acceptable, many of them have actually changed their own
rites in order to bring them into line with the NOM. In order
to understand why, let us turn to a French Protestant theologian: 'If one
takes account of the decisive evolution in the eucharistic liturgy of the Catholic
Church, of the option of substituting other Eucharistic prayers for the
Canon of the Mass, of the expunging of the idea that the Mass is a sacrifice
and of the possibility of receiving communion under both kinds, then there is
no further justification for the Reformed Churches forbidding their members to
assist at the Eucharist in a Catholic Church.' (19)
Now there is something a little surprising
in all this. Let us recall that the Anglicans (Episcopalians in America)
officially consider the Catholic teaching on the Mass to be a
'blasphemous fable,' and a lot of hocus pocus (the anti-Catholic
epithet based on the phrase Hoc est enim corpus Meum - the words used
by a priest at the time of Consecration); that the Lutherans clearly hold it as
a point of doctrine that 'the Mass is not a sacrifice' and that it 'is not the
act of a sacrificing priest.' As Luther said, the Canon is 'a confluence of
puddles of slimy water...' worse than 'all brothels, murders, robberies,
crimes, and adulteries.' Even more to the point, Luther said of his own
Novus Ordo: 'Call it a benediction, Eucharist, the Lord's table, the Lord's
Supper, memory of the Lord, or whatever you like, just so long as you do not
dirty it with the name of a sacrifice or an action.'
The Critical Study of the Novus
Ordo Missae by the Roman Theologians also explains just why the new 'mass' is
so acceptable to those who reject all belief in an immolative Sacrifice: 'The
position of both priest and people is falsified and the celebrant appears as
nothing more than a Protestant minister... By a series of equivocations the
emphasis is obsessively placed upon the 'supper' and the 'memorial' instead of
on the unbloody renewal of the Sacrifice of
We shall see whether this statement
is justified as we go through the rite itself.
CHAPTER XII, part 10
THE LITURGICAL REVOLUTION
Is the Novus Ordo Missae a sacrifice?
The structure of the rite
The traditional Mass is divided
into two parts: 'the Mass of the Catechumens' and 'the Mass of the Faithful.'
As the St. Andrew Missal states, 'the catechumens, Christians by desire and
belief, could take part in the prayers and chants of the faithful, listen with
them to the readings and instructions, but as they were not yet baptized, they
could not communicate or be present at Mass. They were dismissed before the
Offertory.'
The Novus Ordo Missae
is also divided into two sections, 'the Liturgy of the Word,' and 'the Liturgy
of the Eucharist.' The former roughly corresponds to the Mass of the
Catechumens, but has been altered so as to bring it completely into line with
Protestant theology. Gone are the prayers before the altar. After the
'priest-president' greets the parishioners, we start out with a truncated
confession 'to our brothers and sisters.' Post-conciliar Catholics no longer
confess to the Blessed Virgin, the angels and the saints. They are also denied
the traditional absolution formula... 'Indulgentiam...'
which is capable of forgiving those venial sins that even the best of us fall
pray to . The Gloria is still allowed on Sundays and a few feast days,
but falsely and incompletely rendered -- with the false concept that peace is
available to 'all me,' and not just to those of 'good will.' (It will be argued
that the Latin version found in Paul
VI's New Missal is unchanged, but in the practical order, Latin is a dead
liturgical language.)
The principle aspect of 'the
Liturgy of the Word' is the reading of Scripture. Now the idea that the 'Word'
(Logos) of God is only to be found in Scripture is totally Protestant
-- it is an implicit denial of the doctrine that 'the Word was made flesh', and
that such specifically occurs in the second part of the rite. As to the
readings, they are taken from the new ecumenical and frequently false
translations. They are further, part of a 'three-year' cycle, but as such are
hardly 'fixed,' for the new Lectionary allows for a whole host of options which
can be followed at the celabrant's discretion. The traditional Mass used a
one-year cycle established by St. Damasus in the fourth century. (
All these changes in what used to
be called the Mass of the Catechumens, however offensive, in no way affect the
Sacrifice itself. It is to the second part of the rite that we must give our
special attention. For the sake of convenience, I shall first discuss the
Offertory, and then the changes in the Canon -- that part of the rite in which
the Consecration occurs. It will be shown that in almost every situation
accommodation to Protestant belief is implied,if not enforced. As a result, the
new 'mass' lacks a clear immolative character and the celebrant no longer
appears as a 'sacrificing priest.' Indeed, as will become clear, it is not the
priest, but the 'people of God' who celebrate the liturgy under the
'priest-president's' direction.
In the traditional rite, the first
part of the Mass of the Faithful is the Offertory. Its
importance is manifest in that in ancient times, the catechumens were dismissed
before this started, and also by the fact that the faithful must be present
during these prayers in order to fulfill their Mass obligation. In it the
Sacrifice is both prepared and directed to a determinate end. In essence, the Offertory
prayers anticipate the consecration and make the sacrificial nature of the
remainder of the rite unmistakably clear.
In the true Mass the Offertory
prayers refer to the bread by the term hostia or 'victim.' Thus, in the first
Offertory prayer, the priest unveils the chalice, takes the gold-plated paten
with the host of unleavened bread, raises it to the level of his heart and
says: 'Receive, O Holy Father, almighty and everlasting God, this spotless
host which I, thy unworthy servant, offer unto Thee, my living and true God,
for mine own countless sins and negligences, and for all here present, as also
for all faithful Christians, living and dead, that it may avail for my own and
their salvation unto life everlasting.' (Though these prayers are said by
the priest in Latin, the faithful follow them in their Missals which provide an
exact parallel vernacular translation. Post-Conciliar Catholics, unfamiliar
with the devotions of their parents, should not assume that the average person
could not follow the traditional rite.)
What a marvel of doctrinal
exactitude. along with the actions of the priest, the prayer makes it clear
that what is offered is the 'spotless host' or victim. Second, the propitiatory
nature of the Mass is explicit - it is offered for our sins. Third, it reminds
us that the Mass is offered 'for the living and the dead'; and forth, that it
is the priest who offers the Sacrifice as a mediator between man and God. The
beauty of the precise expression is the splendor veritatis -- the splendor of
the truth.
This prayer has, needless to say,
been deleted. And one of the reasons Paul VI offers for doing so is to make the
doctrinal content of the Mass 'more clear.'
Also deleted is the second Offertory
prayer, Deus qui humanae..., an oration equally rich in doctrinal
content: 'O God, who in a wonderful manner created and ennobled human nature
and still more wonderfully renewed it grant that, by the mystery of this water
and wine, we may be made partakers of His divinity who was pleased to become
partaker of our humanity, Jesus Christ, Your son Our Lord...' The reason
it had to be deleted is that it refers to man's former condition of innocence
and to his present one of being ransomed by the Blood of Christ and it
recapitulates the entire economy of the Sacrifice. In fact, of the twelve
Offertory prayers in the traditional rite, only two are retained. And of
course, the deleted prayers are the same ones that Luther and Cranmer
eliminated. And why? Because, as Luther said, they 'smacked of Sacrifice...
the abomination called the offertory, and from this point on almost everything
stinks of oblation.'
The Novus Ordo Missae
not only omitted these significant prayers, but it effectively abolished the
entire Offertory. The General Instruction speaks instead of the 'Preparation of
the Gifts.' And within this part of the new rite there is not a word which so
much as hints that it is the Divine Victim which is offered. The bread and wine
-- 'the work of human hands' -- is all that is offered. Michael Davies points
out that this concept is fully compatible with the Teilhardian theory that
human effort, the work of human hands, becomes in a certain way, the matter of
the sacrament. And further, except for the prayer of the washing of the hands,
all the petitions are in the first person plural -- 'we' -- which is consistent
with the concept that it is not the priest-president who offers up the Mass,
but the 'assembly' or 'the people of God.'
In line with this principle, all
prayers that differentiate the priest from the laity have been systematically
eliminated. The Latin original of the new Missal still makes such a distinction
within the prayer Orate Fratres. This was a prayer which the Consilium wished
deleted and which was replaced at the demand of the Synod of Bishops. However,
the innovators achieved their desire in the vernacular translation where - in English,
French, Portuguese and German -- the distinction of priest from laity was
eliminated.
Conservatives will point to the
retention in the Novus Ordo Missae of the traditional
Offertory prayer In Spiritu Humilitatis (In a spirit of humility), as
proof that the new Offertory rite alludes to the traditional teaching that the
Mass is first and foremost a Sacrifice offered to God. Now, this prayer is
taken from Chapter Three of Daniel and refers to the personal sacrifice -- at
most, a 'sacrifice of praise and thanksgiving' -- made by Azarias and
his companions in the fiery furnace. As such, it is totally acceptable to
Protestants and was retained by them in the Lutheran and Anglican services.
Should any one doubt its acceptability to the modernist, he has but to consider
the interpretation placed on this prayer by Father Joseph Jungmann
-- one of the most scholarly members of the Consilium responsible for the new
rite. 'The prayer 'In a spirit of humility' which had always served as an
emphatic summary of the process of offering, and as such was recited with a
deep inclination, has been retained unchanged for the very reason that it gives
apt expression to the 'invisible sacrifice' of the heart as the interior
meaning of all exterior offering.'
In the Novus Ordo Missae,
interpreted literally, all that is offered is the bread and wine. Against this,
some will say that, in the offering of the bread-host, the priest says 'It
will become for us the bread of life.' But as the late Father Burns, one
of America's most conservative Novus Ordo priests, pointed out, this can as
well be understood as referring to the bread we eat each day, often called 'the
staff of life.' It also includes the phrase 'for us' which Cranmer insisted
denied the sacramental principle ex opere operato -- the principle
that, providing proper form and matter is used, and providing the celebrant is
a true priest, consecration occurs regardless of the disposition of the
participants (26). The same comment can be made with regard to the phrase 'it
will become our spiritual drink' And so, once again, the conclusion of the
Critical Study appears appropriate.
'The three ends of the Mass are
altered; no distinction is allowed to remain between Divine and human
sacrifice; bread and wine are only 'spiritually' (not substantially) changed...
Not a word do we find as to the priest's power to sacrifice, or about his act
of consecration, the bringing about through him of the Eucharistic Presence. He
now appears as nothing more than a Protestant minister.'
CHAPTER XII, part 11
THE LITURGICAL REVOLUTION
The Canon: the new Eucharistic prayers
The heart of the traditional Mass is the Canon. It remains the same every time Mass is offered, except during the most solemn feasts of the Church, when a phrase or two is added which refers to the mystery being celebrated (nothing however being deleted). In the new 'mass' the Canon is abolished. In its place are four (at least for now) 'Anaphoras' or 'Eucharistic Prayers' (henceforth 'EP').
The
first Eucharistic Prayer is not, as is often claimed, the ancient Roman
Canon. It is merely modeled on the traditional Canon. Its retention, against
Archbishop Bugnini's
wishes, allowed the new rite to be accepted with a minimum of protest. (Those
using it were assured they were saying the old
The
phrase which allows for this is found in the prayer Quam Oblationem: 'Be
pleased to make this same offering wholly blessed, to consecrate it and approve
it, making it reasonable and acceptable, so that it may become FOR US the Body
and Blood...' In the absence of the traditional Offertory prayers, 'for us'
can be understood in the Cranmerian sense. In Cranmer's first edition of the
Book of Common Prayer, he prefaced the words of Institution (i.e., the words
used for the Consecration) with this phrase: 'Hear us, O merciful Father, we
beseech Thee; and with Thy Holy Spirit and Word vouchsafe to bless and sanctify
these Thy gifts and creation of bread and wine that they may be made UNTO US
the body and blood of Thy most dearly beloved son, Jesus Christ.' Some of
his fellow reformers attacked this on the grounds that it was capable of being
understood as effecting transubstantiation! to this Cranmer indignantly
replied: 'We do not pray absolutely that the bread and wine may be made into
the body and blood of Christ, but that UNTO US in that holy mystery they may be
made so; that is to say, that we may so worthily receive the same that we may
be partakers in Christ's body and blood, and that therefore in spirit and in
truth we may be spiritually nourished.' Cranmer was insisting that the
expression 'for us' meant that no objective transubstantiation occurred, but
that rather it was the personal disposition of those involved which allowed
them to be spiritually nourished. In other words, these two words in effect
denied the Catholic doctrine 'as it was formulated in Session XXII of the
Council of
As in Cranmer's second Book of Common Prayer, so also in the Novus Ordo's Eucharistic Prayer No. 2, all pretence of a Catholic interpretation is eliminated. When Eucharistic Prayer No. 2 is used, the Te Igitur, Memento domine, and Quam Oblationem -- three prayers that ambiguously allow for a catholic interpretation of nobis (for us) -- are no longer said. There is absolutely no preparation for the 'consecration.' Sneeze and you miss it.
Eucharistic Prayer No. 2 is said to have been taken from Hippolytus' 'Apostolic Tradition'(written at a time when he was a schismatic and an anti-pope). However, to this questionably authentic document, the innovators made significant changes. Thus for example, they gratuitously inserted into the original text this very phrase 'FOR US.' Eucharistic Prayer No. 2 further follows Cranmer in suppressing the word benedixit ('He blessed...'), a word which the Reformers associated with the doctrine of transubstantiation, and in suppressing the phrases ut mortem solveret et vincula diaboli dirumperet, et infernum calceret et iustos illuminet ('so that He [Christ] could conquer death, break the chains of Satan, trod hell under foot, and illuminate the just'), and qua nos dignos habuisti adstare coram te et tibi sacerdotes ministrare (for holding us worthy to stand before Thee and serve Thee as priests) -- all concepts the innovators and liberal Protestants abhor.
In
the traditional Mass it is impossible to understand nobis in the
Cranmerian sense. In Eucharistic Prayer No. 1 of the NOM, the situation
is ambiguous. But in Eucharistic Prayer No. 2, Catholic teaching
disappears and Protestantism triumphs. As Hugh Ross Williamson said, 'it is
impossible to understand it any other way than in the Cranmerian sense.'(28).
Further, the deliberate nature of the changes in Eucharistic Prayer No.
2 -- the addition of these two words -- reflect back on the manner in which we
are to understand nobis in EP No. 1. To make matters worse, the creators
of the new 'mass' clearly show their preference for Eucharistic Prayer
No. 2. The official documents from
It is worth noting at this point that Paul VI added the phrase quod pro vobis tradetur (which is given up for you) to the words of consecration. So also did Luther and Cranmer. Luther explained the reasons for this in his Shorter Catechism. 'The word 'for you' calls simply for believing hearts.' And such of course only further highlights the importance of the word nobis in this entire sordid affair.
Space allows for only a brief comment on Eucharistic Prayers No. 3 and 4.
In Eucharistic Prayer No. 3 the following words are addressed to the Lord: 'From age to age you gather a people to Yourself, in order that from east and west a perfect offering may be made to the glory of your name.' This phrase once again makes it clear that it is the people, rather than the priest, that are the indispensable element in the celebration. Even Michael Davies, who presumably believes that only an ordained priest can consecrate, is forced to note that 'in not one [his emphasis] of the new Eucharistic prayers is it made clear that the Consecration is effected by the priest alone, and that he is not acting as a spokesman or president for a concelebrating congregation.'
Eucharistic
Prayer No. 4, composed by innovator Father Cipriano Vagaggini, presents yet
another interesting aspect of the liturgical revolution. The Latin itself is
innocuous, but the official (and Roman approved) translation used in the
Faced with the fact that 'the entire teaching of the Church is contained in the liturgy' (Father Joseph Jungmann in Handing on the Faith), this is a most instructive piece of skulduggery. In the Latin version of the NOM the words Unus Deus or 'one God... living and true,' are to be found, and no explicit heresy is taught. However, even in the Latin, apart from the Creed, there is no clear expression of the doctrine of the Trinity. (What a striking economy of language is used in our traditional Preface!) When we come to the vernacular Anaphora or Eucharistic Prayer No. 4, the mistranslation of Unus Deus by 'You alone are God' clearly departs from the traditional norm. In the absence of any other reference in this prayer to the Son or the Holy Ghost, the use of the world 'alone' is an explicit denial of the Trinity. It is for this reason that some have referred to this Eucharistic Prayer as the 'Arian Canon.' Yet another example of a return to primitive practice! Because of repeated complaints this mistranslation has been recently corrected. That an explicitly heretical formula could have been used for 18 years in the post-Conciliar Church speaks volumes about the innovators' ignorance of the fundamental doctrines of the Catholic Church.
The narratio institutionis
In the NOM, as in the Lutheran service, the words of consecration -- the very heart of the traditional rite -- are part of what is called the Narratio Institutionis or the Institution Narrative (32). This phrase is not found in the traditional Missals of the Church. The placing of the Eucharistic Prayers --the 'canons' -- of the NOM within such a section, or under the heading of such a title, is bound to induce the priest-president to say these words as if he were merely retelling the story of the Last Supper; that instead of making an action present 'here and now,' he is merely calling to mind an event that occurred some 2000 years ago. Nowhere in Paul VI's Missale Romanum is the priest-president instructed that the 'action' is happening here and now, and that he must say the Words of Consecration in persona Christi. (The traditional teaching is that the priest must say these critical words in the person of Christ, for it is Christ who, through the priest, effects the Consecration. The 'revised' version of the General Instruction, seeking to mollify criticisms, does speak of the priest acting in persona Christi, but not with regard to the manner in which he says the Words of Consecration.) Even if this were the only defect in the new rite, it would be sufficient to raise grave doubts as to whether or not any true Catholic Sacrifice occurs.
The
traditional Church has always taught that for the Sacred Species to be
confected, that is, for consecration to occur, the priest must not only be
properly ordained; intend to do what the Church does; use the proper matter;
use the correct words (form); he must also say the Words of Consecration in
personal Christi, and not as part of a historical narrative such as occurs when
he reads the relevant Scripture passages. Should he say them as part of a
historical narrative, he turns what occurs at Mass into just a simple memorial
of an event that occurred two thousand years ago and nothing sacred happens. As
To say the words of Consecration merely as part of a narrative renders the Mass invalid; that is, the bread and wine remain just bread and wine, and do not become the Body and Blood of Christ. According to Rev. J. O'Connell, in The Celebration of Mass: 'The Words of Consecration have to be said, not merely as a historical narrative of words used once by our Lord -- as the celebrant recites them, e.g., in the accounts of the Last Supper, which are read in the Mass in Holy Week, or on the Feast of Corpus Christi -- but as a present affirmation by the priest speaking in the person of Christ, and intending to effect something, here and now, by the pronouncing of these words.'(33)
Older
priests may do this from habit. Younger priests, basing their practice on the
General Instruction and on the Modernist theories of sacramental theology which
they imbibe in the post-Conciliar seminaries, almost certainly will not. Thus
it is hardly surprising to find the Critical Study noting that: 'The Words
of Consecration, as they appear in the context of the Novus Ordo [in Latin] may
be valid according to the intention of the ministering priest. But they may not
be, for they are so no longer ex vi verborum (by the force of the words used),
or more precisely, in virtue of the modus significandi (way of signifying) which
they have had till now in the
CHAPTER XII, part 12
THE LITURGICAL REVOLUTION
Changing Christ's words and the form of consecration
And so we are brought to the Words
of Consecration. These are most sacred, for they are attributed by Tradition to
Christ Himself, and it is by means of them that the Sacred Species is
'confected.' These precious words, the very words of Christ, once only written
in gold, and always highlighted in their printed form, have been altered and imbedded
in the Narratio Institutionis of the new 'mass'.
Now, a sacrament is a sensible
sign, instituted by Our Lord Jesus Christ, to signify and produce grace. This
sensible sign consists of a 'matter' and a 'form.' As
A note on 'matter'
The matter of the sacrament we are
considering is wine mixed with water, and bread made from wheat mixed with
natural water and baked in fire (either leavened or unleavened). Canon 815
states: 'the bread must be pure wheat and freshly baked.' Despite
this, no less a person than Cardinal Joseph L. Bernadin has
approved for the 'bread' a mixture of 'two cups of white flour to which
baking soda has been added, with 1 1/4 cups of cold water, 1/3 cup of melted
butter, and two teaspoons of honey - the entire mixture being baked on a
buttered cookie sheet.' Such, as any cook knows, is cake and not bread.
This recommendation has led to his being called by some 'the cookie
cardinal.' Similarly with regard to the wine: according to Canon 814,
this must be 'natural wine made from the juice of the grape, 'naturally
fermented'and 'uncorrupted.' Again, the post-Conciliar Church has
given permission ad experimentum for Catholics in
The form of the Consecration in the
traditional Mass has been fixed since Apostolic times. It has been
'canonically' fixed since the so-called Armenian Decree of the Council of
Florence (1438-1445). According to the Catechism of the Council of Trent, the
form (capitalized below) is found within these words in the Canon:
Who the day before He
suffered took bread into His holy and venerable hands, and with His eyes lifted
up to heaven, to You, God, His almighty Father, giving thanks to You, He
blessed, broke, and gave it to His disciples, saying: Take and eat you all of
this
FOR THIS IS MY BODY
In like manner, after He
had supped, taking also this glorious chalice
into His holy and venerable hands, again giving thanks to You, He blessed and
gave it to His disciples saying: Take and drink you all of this
FOR THIS IS THE CHALICE OF
MY BLOOD OF THE NEW AND ETERNAL TESTAMENT: THE MYSTERY OF THE FAITH: WHICH
SHALL BE SHED FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS.
As often as you shall do
these things, you shall do them in memory of me.
The Catechism of the Council of
Trent continues: 'of this form, no one can doubt.'
Taken from the People's Mass Book,
and in accord with DOL 1360, the following is the 'form' for the NOM (In the
People's Mass Book -- as in the 'Missalette' in common use in American churches
-- no words are capitalized or italicized; they are run together so that the
form of the sacrament can in no way be distinguished from the rest of the text
which forms part of the Institution Narrative: however in Paul VI's Latin original, the
words are italicized and in the paragraph below italicization is used.):
'Before he was given up to
death, a death he freely accepted, he took bread and gave you thanks. He broke
the bread, gave it to his disciples, and said: take and eat, all of you, this
is my body which will be given up for you. When supper was ended, He took the
cup. Again He gave you thanks and praise, gave the cup to His disciples, and
said: Take this, all of you, and drink from it: this is the cup of my blood,
the blood of the new and everlasting covenant. It will be shed for you and for
all men so that sins may be forgiven. do this in memory of me.'
In introducing these new forms Paul
VI called them 'the words of the Lord' (verba
In changing the form the innovators
argued that they were bringing it 'into line with Scripture.' Now
there is absolutely no reason why this should have been done. Scripture is not
a greater source of Revelation than Tradition --indeed, strictly speaking, it
is part of Tradition. Imagine the hue and cry that would be raised if someone
were to say that he wanted to change Scripture to bring it into line with
Tradition! It is not from Scripture, but from Tradition that we receive the form
used in confecting the Eucharist. Such indeed must be the case as the earliest
Gospel was written some eight years after our Lord's death. Listen to the words
of Cardinal Manning: 'We neither derive our religion from the Scriptures,
nor does it depend upon them. Our faith was in the world before the New
Testament was written.'
And, as Father Joseph Jungmann
states: 'In all the known liturgies the core of the Eucharistia, and
therefore of the Mass, is formed by the narrative of the institution and the
words of consecration. Our very first observation in this regard is the
remarkable fact that the texts of the account of institution, among them in
particular, the most ancient, are never simply a Scripture text restated. They
go back to pre-Biblical tradition. Here we face an outgrowth of the fact that
the Eucharist was celebrated long before the evangelists and
Beyond this, 'Pope Innocent III
notes that there are three elements in the narrative not commemorated by the
Evangelists: with his eyes lifted up to heaven, and eternal testament, (whereas
the Gospels give only 'of the New Testament') and the mystery of the faith
(mysterium fidei).' And these he holds to be derived from Christ and the
Apostles, 'for who would be so presumptuous and daring as to insert [much
less remove] these things out of his own devotion? In truth, the Apostles
received the form of the words from Christ Himself, and the Church received it
from the Apostles themselves.'
Indeed, it is quite possible that
the Scripture accounts intentionally avoided giving the correct form lest it be
profaned. Listen to St. Thomas Aquinas: 'The Evangelists did not intend to
hand down the form of the Sacraments which in the primitive Church had to be
kept concealed, as Dionysius observes at the close of his book on the
Ecclesiastical Hierarchy; their object was to write the story of Christ'
(Summa, III, Q. 78, Art. 3.).
No one can doubt but that the new
Church has gone against tradition, against the decrees of the Ecumenical
councils, and against the Catechism of the Council of Trent in changing the
form of the Sacrament. It is not a matter of debate as to whether sh has the
right to do so. As Leo XIII said in the Bull Apostolicae curae: 'The
Church is forbidden to change, or even touch, the matter or form of any
sacrament. She may indeed change or abolish or introduce something in the
non-essential rites or 'ceremonial' parts to be used in the administration of
the sacraments, such as the processions, prayers or hymns before or after the
actual words of the form are recited...'
One of the documents printed in
front of every edition of the traditional Missal (De defectibus)
states: 'If anyone omits or changes anything in the form of the
consecration of the Body and blood, and in this change of words, changes the
meaning [lit: does not mean the same thing], then he does not effect the
Sacrament.'
With regard to those sacramental
forms given us in genere, the words can be changed providing there is
no change in meaning. When such occurs the change is called 'substantial.' Now
apart from the fact that one cannot apply this principle to those forms given
us in specie, it is nevertheless argued by some that, despite the change in the
words, there is no change in meaning, and hence no substantial change. It
behoves us then to consider the substance of the Eucharistic form, for if there
is a 'substantial' change -- that is to say, a change in meaning -- then the
form is unquestionably rendered invalid. This is not a matter of debate, but of
fact.
First, consider the change in the
first and last sentences. Instead of 'do these things' we find the
celebrants instructed to 'do this,' that is, 'take and eat
(drink),' thus strongly suggesting that what is involved is a 'supper'
and a 'memorial,' rather than the entire action. Next note the
addition of the phrase 'which will be given up for you.' We have
already alluded to Luther's reason for adding this phrase and of course the NOM
had to be brought into line with the Lutheran rite. The removal of the phrase 'Mystery
of the Faith' (which Tradition tells us was added by the Apostles) and its
displacement to the so-called 'Memorial Acclamation' leads the
faithful to believe that the mystery lies, not in the Consecration, but rather
in Christ's Death, Resurrection and Final Coming. While Christ is supposedly on
the altar, the faithful are made to say 'until you come again.'
It is also argued that as long as
the priest says the essential Words -- 'This is My body... This is My
Blood...' -- nothing else is required. Those who hold to this position
ignore the defects in the form and the fact that the other words -- the setting
in which these words are used (as we shall see below) --alter the meaning of
these words. They also ignore the fact that these words, while essential, do
not constitute the complete form. Finally, they ignore the fact that it is
forbidden for a priest to use the Words of Consecration with the intent to
confect the Sacred species outside of a true
The issue of the context in which
the essential Words of Consecration are used is most important because this
setting is capable of changing their meaning in a substantial manner. This is
another reason why the traditional Church has always been so insistent upon the
integrity of the form used. consider the teaching of St. Thomas Aquinas: 'Some
have maintained that the words 'This is the Chalice of My Blood' alone belong
to the substance of the form, but not those words which follow. Now this seems
incorrect, because the words that follow them are determinations of the
predicate, that is, of Christ's Blood; consequently they belong to the
integrity of the expression. And on this account others say more accurately
that all the words which follow are of the substance of the form down to the
words 'As often as ye shall do these things' [Not including these words, for
the priest puts down the Chalice when he comes to them.] Hence it is that the
priest pronounces all the words, under the same rite and manner, holding the
chalice in his hands' (Summa, III, Q. 78, Art. 3).
CHAPTER XII, part 13
THE LITURGICAL REVOLUTION
FOOTNOTES to CHAPTER XII, parts 7-12:
(1) Rev. T. E. Bridgett, Life of
Blessed John Fisher,
(2) Bard Thompson, Liturgies of the
(3) Quoted by Michael Davies
in Cranmer's Godly Order, Augustine:
(4) As Hilaire Belloc
said, 'the first new service [of Cranmer] in the place of the Mass had to be a
kind that men might mistake for something like the continuance of the Mass in
another form. When that pretence had done its work and the measure of popular
resistance taken, they could proceed to the second step and produce a final Service
Book in which no trace of the old sanctities would remain' (Cranmer,
innumerable editions).
(5) Hartman Grisar, S.J., Luther,
B.Herder:
(6) In referring the 'priest' as a
'president' we are only following the pattern established by the General
Instruction.
(7) A group of 400 pilgrims walked
from
(8) 'It would be well to understand
the motives for such a great change introduced [into the Mass]... It is the
will of Christ. It is the breath of the Spirit calling the Church to this
mutation...' (General Audience, Nov. 26, 1969). According to the Canon lawyer Father
Capello, a 'mutation' in the form of a Sacrament would invalidate it(De
Sacramentis).
(9) DOL 1757 Documents on the Liturgy
1963-1979, Conciliar, Papal and Curial Texts, The Liturgical Press:
(10) Michael Davies,
Pope Paul's New Mass, Angelus:
(11) Christian Order,
Oct. 1978. The full quote is of interest. Reporting on a conversation: 'At the
end Dr. de Saventham asked the prelate whether the traditional liturgy could
not be permitted at the side of the new one. The answer was startling: 'Sir,
all these reforms go in the same direction: whereas the old Mass represents
another ecclesiology!' Dr. de Saventham: 'Monseigneur, what you said is an enormity!'
Benelli: 'I shall say it again: those who want to have the old Mass have
another ecclesiology!' It was shortly after this that Benelli was made a
Cardinal, and Michael Davies describes him as 'a most authoritative spokesman
for the post-Conciliar Church' (No. 10).
(12) See previous chapter for
references.
(13) See previous chapter for a
more detailed history of the traditional rite.
(14) These 'options' often
contained traditional ideas. This was a clever method of allowing
post-Conciliar apologists to claim that the new rite was still orthodox, while
at the same time virtually guaranteeing that no one would utilize these
'options' in the every-day liturgy.
(15) For example, Archbishop
R. J. Dwyer said: 'who dreamed that on that day [when the Council
Fathers voted for the Constitution on the Liturgy] that within a few years, far
less than a decade, the Latin past of the Church would be all but expurgated,
and that it would be reduced to a memory fading in the middle distance? The
thought of it would have horrified us, but it seems so far beyond the realm of
the possible as to be ridiculous. So we laughed it off.'
(16) For details of this see the
Chapter on Orders.
(17) Father John Barry Ryan, The
eucharistic Prayer, Paulist Press: N.Y., 1974.
(18) Father Jungmann,
S.J., The Mass, Liturgical Press:
(19) Le Monde, Sept. 1970.
(20) These phrases will be very
familiar to post-Conciliar Catholics. It is pertinent that Luther tells us that
it was Satan who convinced him that the Mass was not a true Sacrifice, and that
in worshiping bread, he was guilty of idolatry. Satan appeared to him and said:
'Listen to me, learned doctor, during fifteen years you have been a horrible
idolator. What if the body and blood of Jesus Christ is not present there, and
that you yourself adored and made others adore bread and wine? What if your
ordination and consecration were as invalid as that of the Turkish and Samaritan
priest is false, and their worship impious... What a priesthood is that! I
maintain, then, that you have not consecrated at Mass and that you have offered
and made others adore simple bread and wine... If then, you are not capable of
consecrating and ought not to attempt it, what do you do while saying mass and
consecrating, but blaspheme and tempt God?' Luther acknowledged at the close of
this conference that he was unable to answer the arguments of Satan, and he
immediately ceased saying
(21) Father Jungmann,
S.J. tells us that the new prayer 'is simply a confession that we are sinners.'
He further tells us that the Misereatur was retained, while the Indulgentiam
was discarded because the former could be said by any layman. The Mass,
(22) The word 'Consubstantial' is
of hallowed use since the council of Nicea where it was used to distinguish
Catholic doctrine from the Arian heresy. Arius, like many liberal Protestants,
denied the divinity of Christ, and hence the term has anti-ecumenical
connotations. Pope St. Damasus anathematized all who refused to use the term
'consubstantial.' The post-Conciliar translators justified this error on the
grounds that 'the son is not made but begotten, he shares the same kind of
being as the Father.' This is, to say the least is semi-Arianism. Michael Davies
discusses this issue in some detail in his book. (Note 10)
(23) Msgr. Fredrick McManus was the
directing force behind the English translations. As early as 1963 he objected
to the Offertory Prayers that 'anticipate the Canon and obscure the
sacrificial offering in the Canon itself.' One wonders how the Church survived
over the past 2000 years without the help of these liturgical innovators. ('The
future: Its Hopes and difficulties', in The Revolution of the Liturgy, N.Y.
Herder: 1963.
(24) op. cit. No. 10.
(25) op. cit.
(26) Catholics believe that
providing the priest is validly ordained, uses proper form and matter and has
the right intention, Consecration occurs. The technical phrase is ex opere
operato. It occurs regardless of the spiritual state of the priest or the
believer. Space has limited our ability to discuss the issue of 'intention.'
Suffice it to say that there is an external intention implicit in the words and
actions of the priest, and also an internal intention on the part of the priest
which we can never know apart from his informing us of it. In the traditional
Mass, one could presume that the internal intention corresponded with the outer
acts and words -- the priest would have had to entertain a positively contrary
internal intention to invalidate the
(27) Cf. Chapter on Holy Orders.
(28) Hugh Ross Williamson, The
Modern Mass,
(29) DOL 1712, 1960.
(30) Father Joseph Jungmann, op.
Cit.
(31) op. cit. No. 10.
(32) The term 'Institution' refers
to the institution of the Sacrament by Christ, and is a perfectly legitimate
theological word. The idea that the Mass is a mere 'narrative' however, is
patently false and entirely Protestant. Despite this, official French
catechisms make such statements as 'at the heart of the Mass lies a story...'
The official French Missal published with the approval of the hierarchy states
that the Mass 'is simply the memorial of the unique sacrifice accomplished
once! ('Il s'agit simplement de faire memoire de l'unique sacrifice deja
accompli.') This statement has been repeated in more than one edition, and
despite the repeated protests of the faithful. It would however appear to be
the 'official' teaching of the
(33) Father J. O'Connell, The
Celebration of Mass,
(34) The Catholic Encyclopedia,
(1908), Vol XIII, p. 299.
(35) Michael Davies, op. cit. No.
10.
CHAPTER XII, part 14
THE LITURGICAL REVOLUTION
The culmination of
sacrilege occurs in the new form with the mistranslation of the Latin word
multis (many) by 'all,' a change which clearly 'determines the predicate,' namely Christ's Body and Blood. (cf. paragraph
above) The excuse given for this was that there is no Aramaic word for 'all,' a
philological falsity propagated by the Protestant scholar Joachim Jeremias, and
one which has been repeatedly exposed.
Moreover, of the various Mass
rites which the traditional Church has always recognized as valid - some 76
different rites in many different languages - many of which date back to
Apostolic times -not one has ever used 'all.' (Imagine turning each of the
'manys' in St. Matthew's gospel to 'alls.') (36). What makes this particular mistranslation
most offensive is that the Church has always taught that the word 'all' is not
used for specific reasons. St. Alphonsus Liguori, a Doctor of
the Church, explains why in an opinion confirmed by St. Thomas Aquinas
and the Catechism of the Council of Trent.
'The words Pro vobis et pro
multis (For you and for many) are used to distinguish the virtue of the Blood
of Christ from its fruits: for the Blood of our Saviour is of sufficient value
to save all men, but its fruits are applicable only to a certain number and not
to all, and this is their own fault. Or, as the theologians say, this precious
Blood is (in itself) sufficiently (sufficienter) able to save all men, but (on
our part) effectually (efficaciter) it does not save all - it saves only those
who cooperate with grace'(Treatise on the Holy Eucharist).
It is pertinent that Pope
Benedict XIV discussed this issue and stated that teaching 'explains
correctly' Christ's use of 'for many' as opposed to 'for all'(De
Sacrosanctae Missae Sacrificio). In view of the constant teaching of the
Church, this change from many to all cannot be accidental. (The Latin original
of the NOM still uses multis, but how often does one hear the new 'mass'
in Latin? Moreover this mistranslation occurs in almost all the vernacular
versions: German: fur allen; Italian, tutti; and in French,
the vague word multitude. In Polish, for some reason, 'many' is
retained.) It is clearly mandated from
The memorial acclamation
As mentioned above, the phrase Mysterium
fidei (The Mystery of Faith) was part of the Consecration form of the
traditional
Archbishop Annibale Bugnini informs
us in his memoirs that this issue was discussed directly with Paul VI. The
Consilium had wished to leave the 'Memorial Acclamation' up to the National Bishops' Committees on the
Liturgy, but Paul VI urged that 'a series of acclamations (5 or 6) should
be prepared for [use] after the consecration.' According to Archbishop Bugnini, Paul VI feared
that 'if the initiative were left to the Bishops' Committees, inappropriate
acclamations such as 'My Lord and My God' would be introduced.' The
traditional Church had always encouraged the use of the ejaculatory prayer 'My
Lord and My God' at the elevation of the Host during Mass as
it both affirmed belief in the Real Presence and gave praise to God.)
The Body of Christ
Some conservative Novus Ordo
Catholics claim that the Real Presence is affirmed when the priest-president
says 'The Body of Christ' at the time of giving out communion. Not so!
Let us listen to the Instruction of the Bishops' Committee on the Liturgy which
laid down the rule that the priest was to use this new truncated expression
instead of the traditional 'May the body of our Lord Jesus Christ preserve
your soul unto life everlasting, Amen.'
'The use of the phrase 'the
Body of Christ, Amen,' in the communion rite asserts in a very forceful way the
presence and role of the community. The minister [sic] acknowledges who the
person is by reason of baptism and confirmation and
what the community is and does in the liturgical action... The change to the
use of the phrase 'The body of Christ,' rather than the long formula which was
previously said by the priest has several repercussions in the liturgical
renewal. First, it seeks to highlight the important concept of the community as
the body of Christ; secondly, it brings into focus the assent of the individual
in the worshiping community, and finally, it demonstrates the importance of
Christ's presence in the liturgical celebration.' (To understand this
'presence' the reader should refer to Paul VI's 'definition' of the Mass
discussed below.)
And indeed, in line with this 'new
gospel,' the Bishops' Committee on the Liturgy strictly forbade the priest
to say 'This is the Body of Christ!'
Now all this 'spiritual
nourishment' is effected, not on an altar, but on a
table. An altar stone containing relics is no longer required.
Tabernacles are no longer to be placed on these tables - indeed, if they were,
the president would have great trouble addressing his congregation. The six
candles used at High Mass, and which recall the Jewish Menorah
(candle stick), with Christ, 'The Light of the World' being the central and
seventh 'candle,' are gone. No longer does the priest face the crucifix which
is, according to The Catholic Encyclopedia (1908) is 'the principle
ornament of the altar... placed to remind the celebrant and the people
that the Victim offered on the altar is the same as was offered on the
Cross,' and 'which must be placed on the altar as often as Mass is celebrated.'
Instead, the president now faces a microphone! (Some conservative priests have
a cross lying flat on the table, but such is not mandated.) No longer is the altar
covered with three linen or hemp cloths to absorb any possible spillage of Our
Lord's Blood - cloths symbolic of the shrouds in which Our Lord's Body was
wrapped. Nor is there any requirement to use linen - any material will do. As
for the priest-president, he no longer says the Lavabo inter innocentes...
('I will wash my hands among the innocent, and will encompass Thy altar,
O Lord'). Instead, he now recites a single verse from Psalm 50 in which no
altar is mentioned and in which he simply asks for God to
forgive his sins. The sacred vessels are no longer handled only by sacristans
or those in Holy
Orders, but by laymen, often chosen from the congregation at
random. Nor are the vessels any longer made of precious metals and covered with
a veil, symbolic of their mysterious and sacred character. At the end of the
'meal' the 'cup' need not be purified at once; its purification can be deferred
to a later time. In some places (in accord with 'optional' rubrics) it is
handed unpurified to a layman who places it off on a side table. Altar
rails are gone so that the sanctuary is joined to the nave - the distinction
between the sacred enclosure and the world is obliterated in the same manner as
that between the priest and the layman. Communion is received in the hand and
standing - if not distributed in a basket. Kissing the 'table' is done but
twice, and not before every blessing and Dominus vobiscum as before.
Signs of the Cross are reduced to 3. but by now, one is hardly surprised. As
Cranmer said: 'An altar is for a sacrifice, a table is for a meal.'
The priest facing the
people
All this is done with the priest
facing the congregation. He is no longer an intermediary between God and man,
but the 'president' of an assembly, presiding at the table around which the
faithful are to gather and 'refresh' themselves at the 'memorial supper.' (All
phrases from the General Instruction.) At great expense altars were destroyed
and replaced by tables placed - at least symbolically - there no longer being
any distinction between the sanctuary and the nave - in the center of the
community.
Why this extraordinary change.
Cardinal Lercaro, the president of the Consilium, informed us that this 'makes
for a celebration of the Eucharist which is true and more communal...'
(DOL 428). Paul VI approved the new arrangement because it was now 'placed
for dialogue with the assembly,' and because it was one of the things that
made the Sunday Mass, 'not so much an obligation, but a pleasure; not just
fulfilled as a duty, but claimed as a right' (DOL 430).
The significance of the positional
change of the president is very great. How can a priest perform a Sacrifice to
God as both an alter Christus and an intermediary between man and God, when he
is facing the 'ontological' congregation? Many religions other than Catholicism
have sacrificial rites, but in none of them is this inversion seen. And within
the Catholic tradition there is no more precedent for the priest facing the
congregation than there is for the laity gathering around the table to partake
of a 'paschal meal.' Can anyone imagine the High Priest of the Jews acting this way before the Holy of
Holies? Can one imagine a child asking his father's forgiveness while facing
his school-friends? Be this as it may, this inversion once again makes the
non-sacrificial nature of the Novus Ordo Missae clear.
It is totally false to claim that
the practice of the priest facing the people is a return to primitive practice.
At the last Supper, the Apostles did not sit around the table in some casual
manner, but, rather, as in any solemn Jewish feast, they sat facing the
The truth of the matter is that the
priest has, whenever possible, faced the east. And this, as St. Thomas Aquinas
tells us, because: 1) The way in which the heavens move from East to West
symbolizes God's majesty; 2) It symbolizes our desire to return to paradise,
and 3) Christ, the Light of the world, is expected to return from the East.
(Summa, II-II, Q 84, 3 ad. 3)
Despite all this, Paul VI assures
us that 'nothing essential has been changed in the
CHAPTER XII,
part 15
THE
LITURGICAL REVOLUTION
Mass:
Can we accept a doubtful consecration?
It is hard to see how conservative
Novus ordo Catholics can argue that the changes in the Mass,
and above all, the changes in the consecratory formula, have not rendered the Mass
invalid. Certainly, in the face of the evidence given, they must agree that the
matter is open to debate. But if it is open to debate, there is doubt - and
above all, there is doubt with regard to the form of the Consecration.
Under such circumstances, Catholics
are obliged to abstain from any participation in such rites. Listen to what
Catholic theologians have said about using a doubtful form of a sacrament: 'The
very raising of questions or doubts about the validity of a given manner of
confection a sacrament - if this question is based on an apparent defect of
matter or form - would necessitate the strict abstention from use of that
doubtful manner of performing the sacramental act, until the doubts are
resolved. In confecting the sacrament, all priests are obliged to follow the
'medium certum' (the certain means).'
'Matter and Form must be
certainly valid. Hence one may not follow a probable opinion and use either
doubtful matter or form. Acting otherwise, one commits a sacrilege.'
No wonder then that traditional
theologians like J. M. Herve instruct the priest to: 'Omit nothing of the
form, add nothing, change nothing; Beware of transmuting, corrupting or
interrupting the words.'
In what way is the Eucharist
the sacrament of unity?
The post-Conciliar Church
repeatedly tells us that the Eucharist is the 'sacrament of unity.' One must be
careful how one understands this perfectly legitimate phrase. The traditional
Church teaches that only Catholics in state of Grace can worthily receive the
Sacred Species. Unity is, by definition, a characteristic of the true Church,
and those who have the privilege of receiving communion from her, partake of
that unity.
As has been pointed out elsewhere,
the post-Conciliar concept of 'unity' is vastly different. The new Church
envisions itself as having lost 'unity' with those outside itself due in large
part to its own failings. It seeks to re-establish this unity by a false
ecumenism - by asking those separated from her to join he in partaking of the
Eucharistic sacrament without in any way demanding that they accept the
fullness of the Catholic faith or that they be in a state of grace. And so it
naturally follows that in the post-Conciliar Church, non Catholics are allowed
to receive the Eucharist providing they show 'some sign of belief in these
sacraments consonant with the faith of the Church'(DOL
1022, 1029). 'Some sign of belief' is, to say the least, a vague phrase.
And further, it is unclear whether this consonant belief is to be with the
traditional teaching of the Church, or only in the warped post-conciliar
theology. Certainly, if our 'separated brethren' had full belief, they
would become Catholics. But many Protestants who are in a state of mortal sin
can be said to have 'some sign of belief' in the Eucharist. Be that as
it may, non-Catholics are now permitted to communicate at the post-Conciliar
rite, and this is enshrined both in practice and in the New Code of Canon Law. And
why shouldn't this be so when one considers the following text taken from the
documents of Vatican II.
'The Ecclesial Communities
separated from us do not have the full unity with us that derives from
baptism... Nevertheless, when in the Lord's Supper they commemorate His death
and resurrection, they attest to the sign of the life in communion with Christ
and await His glorious Second Coming'(Decree on Ecumenism).
The General Instruction and
Paul VI's definition of the
Mass
So far we have shown that
everything in the new 'mass' points in one direction. It was created to
accommodate the Protestants, and to foster that unity which is the 'internal
mission' of the new Church. Hence it implicitly or explicitly denies the
sacrificial nature of the
The General Instruction serves as a
sort of preface to the new rite and was promulgated along with it in Paul VI's Constitution
Missale Romanum. It is to be found in the new Missals in the same location
that the Quo Primum and De defectibus occupied in the old.
According to the Sacred congregation of Divine Worship, 'the Instruction is
an accurate resume and application of those doctrinal principles and practical
norms on the Eucharist that are contained in the Conciliar Constitution...'
and 'seeks to provide guidelines for catechises of the faithful and to
offer the main criteria for Eucharistic celebration...' Cardinal Villot is
even more specific: 'The General Instruction is not a mere collection of
rubrics, but rather a synthesis of theological, ascetical [and] pastoral
principles that are indispensable to a doctrinal knowledge of the Mass,
to its celebration, its catechises, and its pastoral dimensions'(DOL
1780).
In view of all this it is difficult
to agree with Michael Davies' contention that the Novus Ordo Missae
must be judged independently of the Apostolic Constitution Missale Romanum
which contains the General Instruction. On the contrary, if we are to
understand the new rite, we must have recourse to this General Instruction -
even if it is, as Michael Davies says, 'one of the most deplorable
documents ever approved by any Supreme Pontiff.' Moreover, it should be
clear that, regardless of who actually wrote it, it is Paul VI who promulgated
it in his official capacity.
Now, according to paragraph 7 and 8
of this document
7) 'The Lord's Supper or
Mass is the sacred assembly or congregation of the people
of God gathering together, with a priest presiding, in order to celebrate the
memorial of the Lord. For this reason Christ's promise applies supremely to
such a local gathering together of the Church: 'Where two or three are gathered
in my name, there am I in their midst.'(Matt. 1:20) (DOL 1397)'
8) 'The Mass is made up as it were of the liturgy of the word and the liturgy of
the Eucharist, two parts so closely connected that they form but one single act
of worship. for in the the table of God's word and of Christ's body is laid for
the people of God to receive from it instruction and food. There are also
certain rites to open and conclude the celebration.(DOL 1398)'
In the traditional Mass
it is clearly the priest alone who celebrates; the Real Presence is effected
independently of, and regardless of, whether or not an 'assembly' is
present. In the above definition however, the phrase 'with a priest
presiding' is by no means essential to what occurs. One has only to leave
it out to see that the action of the rite is performed by the 'assembly or
congregation of the people of God gathered together.' Other sentences of
the General Instruction add weight to such an interpretation. Thus paragraph 60
states that the priest 'joins the people to himself in offering the
sacrifice' and 62 that 'the people of God... offer the victim, not
only through the hands of the priest, but also together with him.' The
point is continuously stressed within the rite itself by the insistent use of
'we' in all the prayers.
The concept of 'presiding,' despite
the fact that it is found in Justin Martyr, is innovative. The verb 'to
preside' comes from the Latin prae-sedere, which means literally to 'sit
in the first place,' and signifies, as Webster's Dictionary states, 'to
occupy the place of authority, as a president, chairman, moderator, etc.'
To preside at an action in no way means to accomplish the action personally -
indeed, in almost every situation where a person 'presides' he is isolated from
the action performed. The president of the French Assembly doesn't even cast a
vote! Nor does the President of the U.S. Senate, except when there is a need to
break a tie. further, one can hardly avoid the political implications of the
term.
The Mass is made
equivalent to the Lord's Supper. While the phrase can be found in Scripture (I
Cor. 11:20), it is in no way part of Catholic theological tradition. Indeed,
the phrase 'Lord's Supper' was specifically used by the Reformers to
distinguish their services from the Catholic Mass. To state
that they are equivalent is, to say the least, offensive to pious ears.
Far worse is the statement that
'Christ's promise applies supremely to such a local gathering... Where two or
three are gathered together in my name, there am I in their midst.' Let the
meaning be clear. If this is accepted, Christ is no more present at Paul VI's 'mass'
than he is when a father joins his children for evening prayers! One is
reminded of Cranmer's statement when this issue was brought up with regard to
the Anglican (Episcopal in
Many were horrified by this
definition. As the Critical Study of the NOM by the Roman Theologians stated, it in no way implied
'either the Real Presence, or the reality of the sacrifice, or the
sacramental function of the consecrating priest or the intrinsic value of the
Eucharistic Sacrifice independent of the people's presence... In a word, it
does not imply any of the essential dogmatic values of the
In an attempt to obviate this and
other criticisms which the Critical Study presented, a second version of the
General Instruction was promulgated (1970). That this was in fact a 'white
wash' is quite clear; those responsible (ultimately, once again, Paul VI)
stated that in reviewing the initial version 'they found no doctrinal errors.'
It should be added that no change in the rite itself was made.
'A review of the General
Instruction both before and after its publication by the Fathers and periti of the Consilium
found no reason for changing the arrangement of the material or any error in
doctrine'(DOL 1371).
Indeed, that they changed it at all
was 'in order to avoid difficulties of all kinds, and in order to make
certain expressions clearer...' they assured us that absolutely 'no
innovations were introduced' into the second version and that the 'amendments
were few in number, sometimes of little importance, or concerned only with
style'(DOL 1371). Yet the amended version did its task. Despite such clear
cut statements, and despite the fact that it in no way 'clarified'
expressions, but rather obfuscated them, the conservative Novus Ordo Catholics
found it mollified their consciences. Let us consider how the definition reads
now: 'At Mass or the Lord's supper, the people of
God are called together, with a priest presiding and acting in the person of
Christ, to celebrate the memorial of the Lord or eucharistic sacrifice. For
this reason Christ's promise applies supremely...'
A careful reading of this changed
definition will show that its authors were correct when they said that 'no
innovations were introduced' (one must smile at the innovators expressing
themselves in this manner) and that 'the amendments were only a matter of
style.'
First of all, the Mass
is still made equivalent to the Lord's supper. Moreover, this is a persistent
pattern. the complaint of the Roman theologians holds true of both versions of
the General Instruction. Throughout both, as they said, the mass 'is
designated by a great many different expressions, all acceptable relatively,
all unacceptable if employed as they are separately and in an absolute sense.'
the study cited as examples: 'The Action of Christ and of the People of
God, The Lord's Supper or Mass; the Paschal Banquet;
the common participation in the Lord's table; the memorial of the Lord; the
eucharistic Prayer; the Liturgy of the word and the Eucharistic Liturgy, etc.'
The phrase which speaks of 'presidency'
is still unessential to the definition. What has been added is that the priest
is 'acting in the person of Christ.' but the priest can do this in a
variety of ways, as for example, when he teaches, exhorts, councils, or
exorcizes in the name of the Lord; and hence no substantial change in meaning
results. Other parts of the emended Instruction, despite the insertion of
several ambiguous allusions, in no way contradict this definition. In order to
avoid the accusation that I have either misinterpreted the definition or
misjudged the document, allow me to give two statements taken from books used
in post-Conciliar seminaries - both have the semi-official approval of the new church.
The first, Father Richstatter's Liturgical Law Today: 'The priest also sees
his relation to the laity in a new perspective. The priest is no longer the one
'officially delegated' to perform a clerical action in which the people are
invited to participate. for example, the second edition of the General
Instruction on the Roman Missal systematically refuses to speak of the priest
as 'the celebrant': as though the priest alone celebrates. It is the community
who celebrates the liturgy [my emphasis]. The priest celebrating has different
responsibilities than the laity, but it is not the priest alone who celebrates.
the priest sees his role more as a leadership role within an action which
belongs to the community.'
Again, consider the following quote
from the commentary on the General Instruction which was written and edited,
among others, by Father Martin Patino, one of the members of the Consilium
who assisted in preparing the new Order of the Mass: 'The
[New] mass is not an act of the priest with
whom the people unite themselves, as it used to be explained. The Eucharist is,
rather an act of the people, whom the ministers serve by making the Saviour
present sacramentally... This former formulation, which corresponds to the
classical theology of recent centuries was rejected because it placed what was
relative and ministerial (the hierarchy) above what was ontological and
absolute (the people of God).'
A further change, or rather,
addition, was made in the definition given in paragraph 7 of the new Instruction.
After the quotation from Matthew it added: 'For the celebration of Mass,
which perpetuates the sacrifice of the cross, Christ is really present to the
assembly gathered in his name; he is present in the person of the minister, in
his own word, and indeed substantially and permanently under the eucharistic
elements.'
Once again, there is nothing in
these ambiguous phrases that would offend a Protestant. Nowhere are we informed
that the celebration involved is other than a memorial - and the word 'memorial,'
like the phrase 'the Lord's Supper,' is another Reformation term used
to distinguish a Protestant service from the Catholic Mass.
The new Instruction states that the Mass'perpetuates'
the Sacrifice of the Cross; this is another bit of ecumenical sleight-of-hand.
the traditional expression is that the Mass renews the
Sacrifice of the Cross. further, the Instruction states that Christ is 'really'
present, as much in the assembly as in the priest and in his words. Nothing
suggests to us that he is any more present in any other parties or 'elements'
than he is in the assembly of the people. Some may argue that the reference to
His 'substantial and continued presence in the eucharistic elements' suffices
to remove all doubt about the orthodoxy of the definition. but this
'substantial' presence is in no way differentiated from His 'presence' in the
assembly or the priest-president. Moreover, the use of the term 'perpetual'
suggests that no 'change' has occurred. One is reminded of Luther's comment
that 'if Jesus is present everywhere, perhaps he is also present in the
Eucharist.'
Conservatives who would defend the
new 'mass' may also contend that the General Instruction
itself nowhere specifically states that the people confect the sacrament. This
indeed is true. for in fact, in no place does the Instruction state that a
sacrament is confected. What exactly do the people of god do? 'They gather
together to celebrate the memorial of the Lord OR the eucharistic sacrifice.'
The text does not say AND the eucharistic sacrifice, and clearly implies once
again that such is in no way different from the memorial of the Lord as
Protestants understand it. Moreover, the term 'Eucharist' literally means
'thanksgiving,' and this ambiguity makes it possible once again, to bring the
entire definition into line with Protestant theology, according to which the
'sacrifice' is only one of 'praise and thanksgiving,' and never one of
propitiation or immolation. Looking elsewhere in the Instruction is not much
help. such phrases as 'the Mass is the
culminating action by which God in Christ sanctifies the world and men adore
the Father...' or 'the eucharistic Prayer, a prayer of thanksgiving and
sanctification is the center of the entire celebration,' if anything, confirm
the Protestant orientation of the rite.
Looking briefly at Paragraph 8 of
the Instruction (unchanged), one finds nothing to contradict what we have said
up to now. As noted previously, the division of the rite into the 'Liturgy
of the Word' and the 'Liturgy of the Eucharist' implies that the
word of God is only found in Scripture, and that the 'Word (Logos - another
name for Jesus Christ) is not made flesh. The term Eucharist, meaning
thanksgiving, allows one to see the second part of the service as only a 'sacrifice
of praise and thanksgiving.' (And nothing in the rite itself would lead us
to believe differently.) Now this second paragraph affirms that the entire
affair is carried out on a 'table,' and that from this 'table' the faithful are
'instructed' and 'fed.' Once again, this is fully in line with the Protestant
idea that the function of a minister is primarily to instruct. While 'Food' can
have a spiritual connotation, its use in this situation is more consistent with
the breaking of the brief post-conciliar fast with a little bread and wine.
Once again, Protestantism prevails -indeed, triumphs.
Other changes were made in the
revised Instruction. A Forward was added which feebly attempted to reiterate
the teaching of Trent on the Mass, but at the same time the
Forward or Introduction insisted once again that it is the 'people' who are
responsible for the celebration of the NOM: 'for the celebration of the
Eucharist is the action of the whole Church... they are a people called to
offer god the prayers of the entire human family, a people giving thanks in
Christ for the mystery of salvation by offering His sacrifice.' The net
impression left is that the second version of the Instruction does little (if
anything) to affirm orthodoxy or to assure us of the reality of the Consecration.
Indeed, all it does - and such was its intent - is to provide conservative
Catholics the opportunity of mollifying their consciences. It should further be
noted that, while Paul VI may have made his belief in the Catholic
teaching on the Mass explicit in other documents or
speeches, this in no way changes the immediate situation. What is important is
that nowhere in the NOM or the General Instruction is such a belief made
specific.
Conservative post-Conciliar
Catholics argue two ways - 1) that the General Instruction in no way affects
the validity of the NOM, and 2) that the changes in the second version of the
General Instruction somehow make the rite acceptable and capable of being
interpreted in an orthodox manner. Whatever position they take, they cannot
deny that both the NOM and the General Instruction are ingenious and masterful
compilations of ambiguity aimed at obfuscating Catholic teaching and propagating
Protestant unbeliefs. Indeed, one has to express a certain amazement and awe at
the skill with which this has been achieved. 'The children of the world are
wiser in their generation than the children of light.'
Passing mention should be made of
the changes mandated in the Missal of 1959 by John XXIII,
popularly called the 'Mass of John XXIII,' the Mass
of the 'Indult'. Many of the changes in this Mass were
significant, even radical for the time. It was initially introduced 1) as the
first step; down the slippery path to the NOM; 2) to introduce the faithful to
the idea that their time-honored rites could be changed, and 3) to determine
how strong the resistance to the new rite would be. It became obsolete three
years later with the additional changes introduced to accustom us to the NOM,
and has recently been brought back by an 'Indult' in order to give the faithful
the impression that the present hierarchy is returning to tradition. Many
falsely advertise this Indult mass as the Tridentine or
traditional Mass. It is not. It is the Mass
of John XXIII. Moreover, the Indult requires that those who take advantage of
it, accept without reservation the 'doctrinal soundness and legitimacy' of the
NOM; the teachings of Vatican II, and that have no connection with groups that
do not. Some 'bishops' insist that those attending these celebrations must
first sign a statement to this effect. Even those who do not sign such a
statement implicitly accept the terms of the Indult. (This is to say nothing of
accepting priests whose ordinations are open to question - after all the
current ordination rite confers on priest-presidents the power to 'celebrate
the liturgy' and not to say the
One thing is clear: however
ecumenical the post-Conciliar Church is, one group it will have nothing to do
with is the traditional
Catholics. John Paul II
has participated in every conceivable rite, be it Islamic, Buddhist, Lutheran,
Jewish or whatever. but he has never participated in or approved of the
traditional Mass. Notwithstanding all the debate about
'abrogation' or the status of the Apostolic Bull Quo Primum, the
traditional Mass is forbidden. As Paul VI said, the NOM was
created to 'replace' it. The attitude of the post-Conciliar hierarchy parallels
that of Cromwell, the ravisher of
'I had rather that Mahometanism
were permitted amongst us than that one of God's children should be
persecuted... I meddle not with any man's conscience. But if by liberty of
conscience you mean a liberty to exercise the Mass, I
judge it best to use plain dealing and to let you know... that will not be
allowed of'(English Liberty, 1650).
Some are willing to concede all
that I have said but proclaim the NOM to be a true and Catholic Mass
because it was promulgated by a valid pope. This however is a two-way argument.
It the NOM is in fact a false rite, it is prima facie proof that the person
promulgating it was not acting as the Vicar of Christ, but acting on his own. I
have already called attention to the use of 'institutional violence' in its
introduction. According to Plato, he who governs other than by divine right,
acts as a despot.
It should be clear that in the
above discussion of the NOM I have made reference to the rite as used by the
most conservative post-Conciliar Catholics. Any reference to such entities as
'clown masses,' 'marahuana masses,' 'guitar masses,' etc., would immediately
have raised the defensive cry that such are 'abuses.' (The allowance of such
side-shows, participation in them by the hierarchy, and the fact that they have
never been clearly condemned, significantly undermines the abuse argument.)
However, one must clearly deal with
the issue of mistranslations. These are not and cannot, by any stretch of the
imagination, be dismissed as 'abuses' enforced by those who surround the poor
beleaguered 'popes.'
Several points should be made. 1)
Latin is for all practical purposes a dead liturgical language. Those who point
to the Latin original to prove the Catholicity of the vernacular, or who use
the Latin to exonerate the 'popes' of heresy must recognize this fact. 2)
Almost every defect in the NOM we have discussed applies to the Latin version
as much as to the English. 3) We have given evidence that critical aspects of
the translations have had direct papal approval, and we shall show below that
they are advocated by official curial documents. 4) The mistranslations have
been in use for decades, and complaints about them, as with the NOM itself,
have been repeatedly ignored by
One might well ask why those who
felt the vernacular would allow greater participation on the part of the laity
(such being required as they now are the celebrants), did not use the already
available translations of the old
It should also be emphasized that
the errors in translation are paralleled in all the various vernaculars used.
Further, the pattern they follow was first outlined in Inter Oecumenici
(1964), and further delineated in subsequent
Christopher Monckton, former editor
of The Universe, informs us that in the English version of the NOM there are
over 400 mistranslations from the Latin (Faith, Nov. 1979). Of far greater
importance is the pattern they follow. According to Michael Davies, the
'motivating force' which they follow is 'precisely the same... [as that]
behind the official Latin version of the New Mass,
i.e., a tendency to minimize the liturgical expression of Catholic eucharistic
teaching which is not acceptable to the Protestants.' Mr. Monckton
describes this two-stage pattern in the following terms: 'The errors
display a common theme which reveals the intentions of the translators. Tat
theme is the dilution or removal of allusions and references to those doctrines
of the Mass which are specifically and peculiarly
Catholic... The thoroughness and determination with which these teachings which
distinguish Catholic beliefs from those of other Christians have been removed
is demonstrated by many minor omissions which are often repeated.'
But the errors are not just limited
to the Order of the Mass itself, that is, to the Creed or the
Eucharistic Prayers. The entire new Missal in its official vernacular version
is packed with outrageous translation errors. Father Anthony Cekada,a priest
who celebrates the traditional Mass, did a study of this
question and presented the results in a lecture given in
'The American liturgical mafia
completed the process of de-Catholicing which
'The translators also
downplayed or omitted ideas non-Catholics consider 'offensive.' Heretics will
be pleased to note that the translations do not speak of the faithful or of the
offering of Christ as the victim at Mass, and Jews
and Moslems will be delighted to note that phrases referring to the perfection
of the sacrifices of the Old Testament in that of the Nw, and the redemption
for 'those who believe in Christ' have been excised. And Martin Luther himself
would have had no problems reciting those prayers in which the translators have
suppressed the notion of performing good works.'
'But the greatest outrage that
the translators perpetrated was consistently leaving out the word 'grace' from
their translations. It appears in the Latin original of the Orations 11 times,
but not once in the official English version. Thus, the word which is
fundamental to Catholic teaching on the Fall of man, the Redemption, sin,
justification and the entire sacramental system has utterly disappeared without
a trace...'
All this may not bother those who
have become inured to the NOM by weekly attendance. However, I would ask any
reader who retains some sense of the Catholic faith to consider the horror of
being buried by the NOM funeral rites. In the Latin original of Paul VI's
Missal there are 114 possible funeral Orations (prayers). The word
'soul'(anima) only occurs in two of them, and these are not only 'optional,'
but when translated into English, have this offensive word expunged. Those who
have attended NOM funerals will note that, not only is no sacrifice offered
'for the living and the dead, ' but that at no time is the congregation asked
to pray for the soul of the departed - at least not within the rite. Of course
if all men are saved, the importance of all this becomes minimal. But then why
bother to attend the NOM at all.
CHAPTER XII, part 16
THE LITURGICAL REVOLUTION
Novus Ordo Missae (NOM) - Conclusion
The NOM has caused
havoc among the Catholic faithful, a fact evident even to the Lutheran
sociologist Dr. Berger: 'The Liturgical Revolution - no other term will do
- is a mistake... touching millions of Catholics at the very core of their
religious belief. Let me only mention the sudden abolition, and indeed,
prohibition of the Latin Mass, the
transposition of the officiating priest from the front to the back of the altar
(the first change symbolically diminished the universality of the Mass, the
second, its transcendent reference) and the massive assault on a wide variety
of forms of popular piety... If a thoroughly malicious sociologist, bent on
injuring the Catholic community as much as possible, had been able to advisor
to the Church, he could hardly have done a better job.'
While almost every phrase of the NOM
and the General Instruction are open to widely differing
interpretations, the overall result is a Protestant rite with
some superficially Catholic 'scaffolding.' The innovators 'editing' - nay,
butchering - of the ancient texts, reveals a clear-cut pattern of
'accommodation' to Protestant errors. Nowhere is the NOM clearly presented as
an immolative or propitiatory sacrifice. Nowhere is it clearly stated that a
sacrificial act is performed by a priest acting independently of the assembly and
acting in persona Christi. Indeed, it is repeatedly affirmed that it is the
ontological 'people of God' who celebrate the rite. No immolation, no
propitiation and no sacrificing priest! Now, if such is the case, whatever the NOM
is, it is not a Catholic Mass.
The resulting concoction is however
admirably suited to use by any and all Christian denominations
- indeed, it is harbinger of the universal religion which Ecumaniacs have in
view.
Despite this, is it possible that a
true immolative sacrifice can occurs within the setting of the NOM ?
It one accepts Paul VI's
definition, if one accepts the wording of the rite in its literal meaning, and
if one believes in the Church's constant teaching on sacramental
theology, one cannot see how such is possible.
Many conservative post-Conciliar
Catholics try to avoid the issue by insisting that every phrase and word of
both the Instruction and the rite can be interpreted in an orthodox
manner. Others assure us that we can accept the NOM while rejecting the
Instruction completely. But such requires a kind of 'pretzel' mentality and
avoids the natural obligation to understand the teaching and instructions of
the Church in the plain sense of the language used. The children of such
Catholics, not having the advantage of the old teaching, will invariably fall
victim to the obvious meaning of the words, that is, if they bother to attend
it at all. As a recent Catholic journal noted, in the United States there has
been a 50 percent drop in those people who even call themselves Catholic (i.e.
register as such, whether they practice or not)..
Obedience is always brought forth
as a defense for the NOM . While the issue was discussed in an earlier chapter,
those who use this argument should recognize the obligation for their obedience
to be 'total.' One cannot talk of obedience to the NOM without
obedience to the pernicious teaching of the General Instruction that
accompanies it. And similarly, one cannot talk of obedience to either unless
one understands them in the plain sense of the language used. Finally,
obedience requires that one respect the constant teaching of the Church
that one should eschew any sacrament in which there is doubt about validity.
Those who would attend or say the NOM after considering the
issues raised in this chapter are obliged in conscience to refute beyond doubt
all that we have said.
Consider once again the traditional
It is then easily to understand
why, in almost every major city of the world, there are priests and lay people
who refuse to have anything to do with the NOM , and who continue to say or
attend the ancient Mass at great personal sacrifice. It should not be forgotten
that the Apostolic Bull Quo Primum guarantees their
right to do so. Those who would deny us this right, risk 'incurring the
wrath of Almighty God and of the blessed Apostles Peter and Paul.' That is
to say, the risk their eternal damnation.
To conclude this discussion of the
NOM , let us consider two last quotes, the first from St. Thomas
Aquinas, and the second from St. Basil.
'Falsehood in outward worship
occurs on the part of the worshiper, and especially, in common worship which is
offered by ministers impersonating the whole Church. For even as he would be
guilty of falsehood who would, in the name of another person, proffer things
that are not committed to him, so too does a man incur the guilt of falsehood
who, on the part of the Church gives worship to God contrary to the manner
established by the Church or divine authority, and according to the
ecclesiastical custom. Hence St Ambrose says:
'He is unworthy who celebrates the mystery otherwise than as Christ delivered
it''(Summa, II-II, Q. 93, A. 1).
'Religious people keep silence,
but every blaspheming tongue is let loose. Sacred things are profaned; those of
the laity who are sound in faith avoid the places of worship as schools of impiety,
and raise their hands in solitude with groans and tears to the Lord of
Heaven... (Ep. 92). Matters have come to this pass; the people have left their
houses of prayer and assemble in deserts. To this they submit, because they
will have no part in the wicked Arian leaven... (Ep. 242). Only one offense is
now vigorously punished, an accurate observance of our Father's traditions...
Joy and spiritual cheerfulness are no more; our feasts are turned into
mourning; our houses of prayer are shut up, our altars deprived of their
spiritual worship...' (Ep. 243).
CHAPTER XII, part 17
THE LITURGICAL REVOLUTION
FOOTNOTES to CHAPTER XII, part 13-15:
(36) Below are given all the known
forms from the various rites which the Church has always accepted as valid.
(There are 76 such rites in various languages, but they all fall into one of
the patterns given below.) Note that the only significant variation relates to
the words Mysterium fidei. These two words are said to have
been added to the words of Christ by the Apostles - an act entirely within
their province and function, for Revelation comes to us both from Christ and
the Apostles. The reason for the other minor variations is that the various
Apostles established the Mass separately in various parts of the world to which
they were dispatched. Thus
All use the same formula for the Consecration
of the Bread.
For the wine: Byzantine
Rite: 'This is My blood of the New Testament which is shed for you and
for many for the forgiveness of sins.'
Armenian Rite: 'This is My blood of the New Testament which is shed
for you and for many for the expiation and forgiveness of sins.' Coptic: 'For
this is My blood of the New Covenant, which is shed for you and for many for
the forgiveness of sins.'
Ethiopic Rite: 'This is My blood of the New covenant, which shall
be poured out and offered for the forgiveness of sins and eternal life of you
and of many.'
Marionite Rite: As in the Latin rite.
Chaldean Rite: 'This is My blood of the New covenant, the mystery
of faith, which is shed for you and for many for the forgiveness of sins.'
Malabar Rite: 'For this is the chalice of My blood of the New and
Eternal Testament, the Mystery of Faith, which is shed for you and for many for
the remission of sins.
The most complete listing is given
in Rev. J.M. Neale and Rev. R. F. Littledale's The Liturgies of Ss. Mark,
James, Clement, Chrysostome, and Basil and the
(37) In the General Instruction
that accompanies the new mass, these words are referred to as 'the words of the
Lord,' rather than, as in the rubrics attached to the
traditional rite, the 'Words of Consecration.' I am aware that
the second version of the General Instruction was amended in paragraph 55d to
read 'Institution narrative and consecration,' but this in no
way changes the import of what we have said. Consecration can,
in the context of the NOM, simply mean that the bread and wine are 'set apart'
for sacred use.
(38) Certain words in the sacramental
forms are said to be essential. Others are said to be substantial
because they are so intimately connected with the essential words that any
change in them involves a change in meaning. Still others are required for the
integrity or completeness of the form. Needless to say, anyone who believes in
the power of the form will hesitate to tinker with in in any way.
(39) See chapter on Tradition
for source.
(40) Father Joseph A. Jungmann,
S.J., The Mass of the Roman rite: Its Origins and Development,
N.Y.: Benzinger, 1950. Dom Gueranger also noted that 'it is to the Apostles
that those ceremonies go back... The Apostolic liturgy is found entirely
outside of Scripture; it belongs to the domain of Tradition' (Institutiones
Liturgique)
(41) De Sacro altaris Mysterio,
quoted by De la Taille, The Mystery of the Faith, Thesis XXVI
and XXV.
(42) This is by no means an
isolated quotation. consider the following: 'It is well known that to the
Church there belongs no right whatsoever to innovate anything on the
substance of the Sacraments' (Pope Saint Pius X, Ex quo nono).
(43) 'It is clear, if any
substantial part of the sacramental form is suppressed, that the essential
sense of the words is destroyed; and consequently the sacrament is invalid'
(Summa, III, Q. 60, Art. 8).
In fairness to the post-Conciliar Church it should be explained that they do
not accept the traditional criteria for sacramental validity.
In accord with modernist theory the sacraments should reflect
the faith of the people and hence not have any 'fixed' quality.
(44) Father P. Chas. Augustine, A
Commentary on the New
Code of Canon Law (1917),
(45) Joachim Jeremias (recently
deceased) was a Protestant who specifically denied the possibility of transubstantiation.
His contention that there was no word for 'all' in Aramaic is also proved false
by referring to the Porta Linguarum Orientalium. (Interdum, No. 2 Menlo
(46) St. Thomas Aquinas
expresses the same opinion in the Summa, III, Q 78, Art. 3.
(47) It also confirms
(48) See also John Paul II's
Encyclical Redemptor Hominis and Father Louis-Marie de Blignieres,
John-Paul II and Catholic
Doctrine, Soc. Pius V: N.Y., 1983.
(49) Many conservative
post-Conciliar Catholics argue that the removal of the tabernacles was an
'abuse'. They are wrong. It was mandated directly by
(50) Benedict XIV,
Constitution Accepimus, 1746.
(51) Quoted from The Works of
Thomas Cranmer, Vol I. The assumption here is that the various actions of the
priest in the traditional Mass are arbitrary and without metaphysical meaning.
That such is not the case is clearly shown by Father James Meagher, D.D., How
Christ said the First Mass,
(52) It is of interest that the
practice of the priest facing the congregation was practiced among priests
working with the boy Scouts and other youth movements in
(53) Source in reference No. 51.
(54) Taken from the Introduction to
Patrick Henry Omlor, Questioning the Validity of the Masses
using the New All-English Canon,
(55) Rev. Heribert Jone, Moral
Theology,
(56) Canon J.M. Herve, Manuale
Theologiae Dogmaticae, Paris,: Berche et Pagis, 1934.
(57) Canon 844. Code of Canon Law,
Text and Commentary, N.Y.: Paulist, 1985.
(59) The Constitution contains both
the Novus Ordo Missae and the General Instruction. Needless to say, this
Instruction is an embarrassment to conservative Novus Ordo Catholics.
(60) The term 'president'
(praestoos in Greek) is found in the First Apology of St. Justin Martyr.
According to Father Cekada, Justin Martyr used the term in writing to the
emperor so as to avoid the confusion with the priests of the Greek religion. In
the context of the new 'mass' it is impossible to divorce the meaning of this
word from its political connotations. This ambiguity is most satisfying to
those who in line with Protestant theology, consider the 'minister,' not as one
called ('vocation') by God, but as a person chosen by the congregation.
(61) Thomas Richstatter O.F.M.,
Liturgical Law Today: New Style, New Spirit, Chicago: Fransciscan,
1977/
(62) The New Order of Mass,
Official Text of Instruction, English Version and Commentary, translated by the
Monks of Mount Angel Abbey, Liturgical Press:
(63) Archbishop Lefebvre
insists that members of his Fraternity use the Missal of John XXIII,
which is a half-way house between the traditional Mass and the NOM. While it
almost certainly retains validity (provided the priest is truly ordained), it
remains, as it has been described, 'half-way Bugnini.' This is also the Mass
which the post-Conciliar Church allows as part of its 'Indult'. (Some traditional Catholics
call it the 'Insult'
(64) Triumph, May, 1968.
(65) Homiletic and Pastoral Review,
Febuary, 1979
CHAPTER XIII, part 1
COMMUNISM, 'OSTPOLITIK' AND LIBERATION THEOLOGY
'A priest rable which draws the
faith and dignity of the Church through the mud of party politics allying
itself with revolutionary forces and, by sentimental talk about loving one's
neighbor, eggs on the underworld to set about destroying the social order...'
Oswald Spengler, The Hour of Decision, 1934
'The world will march
irresistibly towards the NEW ORDER AND THE NEW MAN FOR WHICH WE ALL LONG. [Red]
Paul VI, Special Audience,
March 25, 1976
Prior to Vatican II everyone knew
where the Catholic Church stood with regard to Communism. Marxism was
repeatedly condemned by the popes as inimical to any kind of traditional
outlook. Pope Pius IX called
Communism 'absolutely contrary to the natural law itself...' and added
that 'once adopted, would utterly destroy the rights, property and
possessions of all men, and even of society itself.' These words, spoken
in 1846 have certainly been born out by subsequent events. Leo XIII, hardly an
enemy of the 'working man' called it (1876) 'a mortal plague which
insinuates itself into the very marrow of human society only to bring about its
ruin.' ( 1876) Pius XI in
1937 called it 'a pseudo-ideal of justice, of equality and of fraternity,'
thus linking it clearly to the French Revolution. He added that 'Communism
is intrinsically evil, and no one who would save Christian civilization may
collaborate with it in any undertaking whatsoever'(Divini Redemptoris).
Pius XII excommunicated all
those who 'knowingly and with full consent defend the materialistic
doctrines of Communism' (Decree of June 30, 1949). Many would have us
believe that these condemnations only apply to Communism - implying that its
precursor Socialism is somehow acceptable. Leo XIII recognized this ploy and
said 'so great is the difference between their depraved teachings [of
Socialism] and the pure doctrine of Christ that none greater could exist: 'for
what participation hath justice with in justice, or what fellowship hath light
with darkness?''(Quod Apostolici muneris). As Pius XI said, 'No
one can be at the same time a sincere Catholic and a true socialist' (Quad
anno, 1931).
And Communism for its part has had
no hesitation in proclaiming its hatred of all religion. Rousseau, Voltaire and
the Encyclopaedists were all bitterly anti-Catholic. They were anti-religious,
but it was Catholicism which bore the brunt of their attack. And once the
leaders of the French Revolution came out into the open, the clergy and those
that supported them were attacked with unmitigated cruelty. Marx, a secret
member of a satanic sect, called religion 'the opiate of the people' and taught
that 'the destruction of religion... is a requirement.' Lenin said that his
program was 'built up entirely on a scientific conception of the world, or more
precisely on a materialistic conception... Our propaganda includes necessarily
the propaganda of atheism...' He further said that 'what constitutes the
philosophic basis of Marxism is... an absolutely atheistic materialism,
resolutely hostile to any religion... Religion and Communism are incompatible
in theory as well as in practice.' Lounatcharski, who was the Commissar for
Public Education in
When Communists control a
government, they use draconian methods to attack religion. When they are not in
control, they take great care to disguise their anti-religious principles. As
Lenin said, 'it is necessary to learn the art of accepting political
compromises, schemes, zig-zages, maneuvers of conciliation and retreat, in
short all the maneuvers necessary to accelerate the taking over of political
power.' The Director of the Office for Worship in
During the reign of Pius XII
attempts were made to make socialism acceptable to the Catholic faithful.
Individuals like Father Bede Jarret argued that the early
Christians were Socialists, and that if Marxism was divorced from its atheistic
basis, his economic ideas were acceptable to the Church. Indeed, it was a
favorite ploy to call Marx 'the last of the scholastics.'(1) Teilhard
de Chardin also dreamed of a utopian state along Communist lines, but
advocated that 'the rational force of Marxism' be joined with 'the
human warmth of Christianity.' Yet another advocate of this melange of
opposites was Jacques Maritain. Hiding behind his reputation
as a Thomist he pointed out that the Communists were doing a great deal of good
in the world - that in fact they were behaving like true Christians while the
faithful were doing just the opposite. His theory of cooperation with Marxists
was summarized in his book True Humanism which was translated by Paul
VI and became a sort of social-political guide for the post-Conciliar
establishment. Educational institutions (and seminaries) throughout the world,
increasingly infiltrated by Marxist professors, also did their share in
corrupting the minds of students. By the time of the Council both the laity and
the middle clergy were well prepared to accept a shift in direction with regard
to Socialism and Communism.
Yet another shift in attitude
occurred. Where an earlier generation of Catholics were taught the social and
economic doctrines of the Church - principles which fostered the widest
possible distribution of private property coupled with the just use of capital,
the Second World War fostered a world view in which mankind was faced with a choice
between Capitalism and Communism. This opposition is in many ways false, for
both systems embrace the principle that man can and does live 'by bread alone.'
Communism is not so much opposed to Capitalism as it is its natural outgrowth.
There is, after all, little difference between 'monopolistic Capitalism' and
'state Capitalism.'(2). In such a context the Church's socio-economic
principles seemed irrelevant.
The coup de grace was given to the
traditional stance by John
XXIII's Encyclical Pacem et Terris. In stead of once again
insisting that the west world return to Christian principles, John XXIII
advocated those of the French Revolution: 'All men are
equal by reason of their natural dignity... it is not true that some human
beings are by nature superior and others inferior... Consequently there are no
political communities that are superior or inferior by nature. All political
communities are of equal natural dignity since they are bodies whose membership
is made of these same human beings.' Both the Communists and the traditional Catholics
recognized the deadly nature of this statement. The former characterized it by
declaring 'no more crusades' and the latter by stating that it was the
end of la chiesa cattolica romana.
CHAPTER XIII,
part 2
COMMUNISM,
'OSTPOLITIK' AND LIBERATION THEOLOGY
So
far as the post-Conciliar Church accepts the innate dignity of man without the
need for him to conform himself to any divine ideal or model; in so far as she
believes in the modernist idea of 'progress' and 'evolution' as applied to
social, political, economic and spiritual realms; and in so far as she accepts
the concept that man is perfectible qua man, and that through the manipulation
of certain 'dynamic forces' and 'historical processes' that man is capable of
creating some sort of 'perfect society' on earth in which atheists as well as
believers can work together, it accepts three of the fundamental tenets of Marxist
theory. Communists for their part see no problem with allowing a certain amount
of 'religious freedom,' providing the 'divinity' involved in no way opposes
their plans for world conquest, and as long as believers do not submit
themselves to any external authority like that of the traditional Church. To
concede that God is responsible for 'progress,' that God is the 'power' behind
the 'dynamic forces,' and that God in fact really wants what Russia wants, is
simply to use God in the service of the State. (Their attitude can be
characterized as saying: if man wishes to retain his religious illusions, then
let us paint the early Christians as Socialists, and portray Christ and
It is well known that Mgr. (now Cardinal) Willebrands, acting on behalf of John XXIII, engineered the presence of the Russian Orthodox Church at the Council. He did this by promising that Communism would neither be attacked nor condemned - such was openly admitted at the Pan-Orthodox Conference of Rhodes in 1964 where this silence was admitted to be the sine qua non for their participation. Indeed, when Bishop Castro Mayer of Campos in Brazil, introduced such a condemnation signed by over four hundred bishops, it was, contrary to the stringent rules imposed by those who had by then captured the Council, 'lost' and ignored. That this Council which so loudly proclaimed its intention to deal with the problems of the Church, should remain silent on this issue was nothing if not extraordinary. What, one wonders, will the millions of victims of Communist rule from the prisoners of the Russian Gulags to the casualties of Pol Pot's regime, have to say to the Conciliar Fathers in some future life?
Subsequent
to these initial acts of 'treason' against truth and the divine Kingship of
Christ, the post-Conciliar Church has made even more compromises to please the
Russians then it has to please the Protestants. NKVD (now KGB) agents such as
Metropolitan Nikodim, who died in the arms of John Paul I, have repeatedly been
welcomed into the heart of the
Once
again Christ is betrayed. The
The
very opposite occurred when the false Bishop, Exarch Filaret,
It
was shortly after this that the Italian police discovered and exposed an
international network of Russian Communist espionage agents functioning from
within the walls of this Pontifical College, a fact which the Vatican used all
its influence to suppress. When the Russian Orthodox Church proceeded to
set up a 'Vicariate' to 'govern' (i.e., subvert) the branches of the Ukrainian
Church in Western nations, Rome once again remained obstinately silent Since
that time several examples of the use of this 'Vicariate' to infiltrate
espionage agents into the West have come to light, but then, in the eyes of the
new Vatican 'ostpolitik,' the NKVD has have a right 'to interfere with the
internal affairs of Western nations,' and indeed, this right, according to
Vatican II, should be guaranteed by the civil authority. Things became so bad
that by Dec. 6, 1971 even Newsweek Magazine was saying 'the
To
this day, despite request after request from some seven million Ukrainian
Catholics (and their Bishops), and despite the fact that Oriental rites with
far fewer adherents have been granted the privilege,
Spoken
like a Cardinal Mindszenty, which brings us to consider yet another
facet of the new
As
is well known, Cardinal Mindszenty was released from a Communist prison
during the abortive Hungarian revolution, and because he refused to leave his
country became a virtual prisoner in the American Embassy at
Because
of this the post-Conciliar Church sought to have the Cardinal released from
Hungray and Paul VI sent his representative, Msgr. Zagon to the Primate in an
attempt to have him agree, in return for his release, to quietly retire from
public life - to betray by his silence both his faith and nation. When the
Cardinal refused the
After
his release, all his efforts to support the struggles of Hungarian exiles were
thwarted. Despite his age and ill health he embarked on a program of visiting
the faithful exiled from
Cardinal Mindszenty was forced to publicly contradict this distortion of the truth and to deny that he had in any way willingly abdicated. Thus passed the waning years of one of the Church's most staunch defenders, a man who had spent decades in prison under both the Nazis and the Communists, a man respected by the entire world, a man whose biography was written by a Jew in gratitude for what he did for the victims of oppression, and a man who is a national hero for the Hungarian peoples. One can do n o better than to quote the closing words of his Memoirs: 'There is nothing more to say. I found waiting to greet me at the end of the road, complete and absolute exile.' Paul VI made several attempts to discourage the publication of his Memoirs which provide documentation of all these statements.
The
policies initiated by John XXIII were followed by the even more pro-Communist
actions of Paul VI. Avro Manhattan calls him a Marxist Pope and calls his Populo
progresso the most radical Encyclical ever promulgated. It was Paul's
conviction that the world was going to be Communist and that the Church had
better join the 'forces of history.' Throughout the Communist world, whenever
Paul VI nominated bishops or cardinals, he first made sure
they had the approval of the various native Communist dictators. In addition,
he himself made sure that those he chose for the South American countries had
leftist orientation. So much was this the case that
The words and actions of Paul VI can only be described as incredible. Consider the following conversation between him and Archbishop Helder Camara of Olinda-Recife, Brazil, as reported in Le Monde ((Sept. 26, 1974): 'Opening his arms to Mgr. Helder Camara who approached him, Paul VI exclaimed: 'Good Morning, my Communist Bishop, How are you?' The Archbishop retorted 'And Good Morning to you, Our Communist Pope!'
The same reportage continued, Archbishop Camara noting that 'it is as if one played the piano with four hands, I start the theme and the Pope finishes it.'
'How
come one of your predecessors considered himself to be a King?' asked Mgr.
Camara. Pope Paul VI took up the refrain: 'And that he was head of the
Pontifical States.' Helder Camara: 'Why is it that Pius IX believed that it was
the devil who relieved him of these states and why did he not see that
Garibaldi had been sent by God?' Pope Paul VI answered: 'If one were to
go through the archives of the
Apart from the fact that this is a re-writing of history, and apart from the fact that Garibaldi was a Freemason who spent his entire live in fighting the Church, this remains a must unusual statement. Either Paul VI is serious in greeting Archbishop Camara as 'his Communist Bishop' (and the Archbishop is well known to be such), or he is acting like a buffoon in public. One may be permitted to wonder which alternative puts him in a better light. But if we have any doubts about his actual thoughts, let us again quote in him in a discussion of Communist China during the times of Mao Tse Tung: 'The Church recognizes and favors the just expression of the present historical phase of China and the transformation of ancient forms of aesthetic culture into inevitable new forms that rise out of the social and industrial structure of the modern world... We would like to enter into contact once again with China in order to show with how much interest and sympathy we look on their present and enthusiastic efforts for the ideals for a diligent, full and peaceful life.'
With John Paul II the same policies continue to be followed. From the start Wojtyla committed himself to the program established by his 'spiritual father' Paul VI. Moreover, John Paul II who had for years travelled freely in the west, must have had the confidence of the Polish government. What, one must ask, would allow a regime that could never tolerate a Mindszenty to tolerate a Wojtyla. Mindszenty himself gave the answer when he said shortly before his death that 'of all the Hungarian bishops, I am the only one who did not take the oath of fidelity to the Godless state.' Wojtyla was known to be a close friend of Cardinal Wyszynksi who is known as a collaborator with Communists -a man who openly agreed that 'in a Communist Country the Church should renounce its rights to private property.' (How can a Church without any possessions fulfill the charitable command of Christ to feed the poor and succor the weak? And how can they educate the laity? And what right does any prelate have to give the offerings of the faithful to a Communist government?) Perhaps this explains why the Metropolitan Nikodim opinionated that the Catholic Church finds nothing wrong with accepting 'a public form of property such as is exemplified by Socialism of the Soviet type.' On the other hand, perhaps Communism has softened its attitude towards the Church because of its own refusal to condemn this 'intrinsically evil... plague' that has 'insinuated itself into the very marrow of human society.' We can only speculate on such matters, but what is beyond speculation are the statements and actions of John Paul II both before and after his assuming the title of 'Bishop of Rome.'
Consider the statements promulgated in Vatican II's 'The Church in the Modern World,' of which John Paul II was one of the principle authors. This document espouses so many concepts that are basic to Marxist theory; progress, the dynamic forces of history, man qua man perfecting himself and building a better world to live in, that one of the Protestant 'observers' commented that the Council Fathers had listened to the Gospel of Marx as much as to that of Mark! Again, Wojtyla has expressed high regard for Teilhard de Chardin whose insane ideas also influenced this document and who dreamed of blending Christianity with Marxist theory. Finally, not once has John Paul II, either before or after his election, criticized Marxism as such. While he has occasionally been critical of Communist violation of human rights, but he has never questioned their right to rule. In a similar manner, his criticism of the 'social activism' of priests has never been accompanied by a condemnation of their adherence to the Marxist gestalt. And again, while he has spoken out against 'class warfare' and 'political violence,' he has never clearly condemned the proponents Liberation Theology. Such a persistent pattern of behavior cannot be excused on the basis of necessity or 'diplomatic neutrality.' One cannot be 'neutral' in the face of evil.
In
the early days of his Pontificate, in a speech given at
One
of the first acts of John Paul was to appoint Cardinal Augustino Casaroli
as his Secretary of State. Time Magazine describes this individual as 'loyal,
highly skilled and completely committed to the Second Vatican
Council reforms... [He] has been the
How can we tie together the new 'papal ' orientations towards Marxism, the teachings of Vatican II, and the political activities of the post-Conciliar Church? The answer is to be found in the amalgam of Liberation Theology.
CHAPTER XIII, part 3
COMMUNISM, 'OSTPOLITIK' AND LIBERATION THEOLOGY
Father Gutierrez and Liberation Theology
Liberation Theology openly
proclaims itself to be Marxist Socialism. Father Boff tells us
it aims 'to replace the capitalist system and move towards a new society, a
society of the socialist type,' and Father Gutierrez speaks
of 'the concrete historical march forward in the direction of socialism.'
Now what does a 'society of the socialist type' mean. Does it mean
individuals working together to create a more just society? Hardly, for such
has been the aim of men of good will since time immemorial. Does it mean a
society in which the government limits the greed of its more avaricious
citizens and controls some of the mans of production? Again, the answer must be
no, for, governments have always acted in this manner. Liberation Theology
means far more; it means the creation of a Marxist society. As the Primer
encuentro por une Iglesia solidaria tells us: 'Christians must be
committed both personally and collectively to the building of a new society.
This new society must be a classless society in which there is collective
ownership of the means of production.' The ownership of private property
inevitably leads to oppression and hence to class warfare. The only way to
eliminate oppression and to resolve class conflicts is to eliminate private
property. As Father Ellacuria says, 'the task of the
Church is to eradicate sin, the cause of which is private property.'
And so we see that what
Liberation Theologians aim at is not just 'updating a sluggish old
inventory by slapping a new label on obsolete goods,' but the creation of a
'new society,' or as Father Segundo calls it,'a new humanity.'
Father Gutierrez openly says that the 'goal is the creation of a new man'
with a 'new universalistic consciousness... a new way for men and women to
be more human... a human being that grows progressively free of all servitude
preventing it from being the agent of its own lot in history...'
And how is this to be brought
about? The solution lies in the dialectic of 'class warfare.' As
Father Gutierrez says, 'the construction of a different
society and a new human being will be authentic only if it is taken on by the
oppressed themselves.' One of the first steps in this process is the 'conscientization'
of the working classes. This means, making them aware of their power and
encouraging them to rise against their oppressors - the rich. The next step is
for Christians to openly engage in the class struggle. 'Class struggle,'
says Gutierrez, 'is a fact, and neutrality in this matter
is impossible... We must avoid getting bogged down in doctrinal analysis - that
is, in an attempt to treat the problem outside of the framework of the class
struggle.' Indeed, the only way one can be a committed Christian is to
engage in the class struggle, for it is in this process, and only in this
process, that we can meet and love God - the 'God of history' who reveals
himself only in history. Sin is no longer separation from God, but separation
from one's oppressed brothers. Liberation has its beginning in the battle
against the established order. The new parusia does not come from on
high; it proceeds from the same process of salvic liberation which is the work
of history. 'There is only one way to encounter Christ in the poor and to
receive the power to become a son of God and a brother of man,' and that is 'to
enlist sincerely and effectively in the struggle for liberation... Grace is the
solidarity of the people, sin consists in failure to cooperate with that
solidarity... Class solidarity lived out within this conflict is the sole means
of realizing the Christian imperative.' If this results in violence, such
is inevitable, for the'rich' will never give up their power willingly. Indeed,
as Father Jose Miranda assures us, 'Jesus was a hardened
revolutionary' and 'explicitly approved of and defended the use of
violence.' And so we find liberation theologians committed to a Marxist
analysis of the historical process, and indeed, according to Father
Andre-Vincent, Gutierrez openly maintains that Marxism 'is the common
denominator of all the theologies of liberation.'
Being a historical process,
salvation/liberation is for all who 'enlist sincerely and effectively in
the struggle...' Indeed, Gutierrez tells us God will judge us 'by our
capacity to create brotherly conditions of life' by which of course he
means revolutionary socialism. 'Only by loving mankind as he exists in the
concrete historical situation can man know and love God.' But Christians,
unlike atheistic Marxists, are failing to do this. And so, following the logic
of his position, Marxists are certainly to be included in the salvific process.
What results is a process which turns Marxists into 'Christians' and Christians
into Marxists.
In Gutierrez's
view liberation is not limited to the socio-economic sphere. As he states, 'modern
man's aspirations include not only liberation from exterior pressures... he
seeks likewise an interior liberation, in an individual and intimate dimension...
man seeks liberation not only on the social plane, but also on a psychological
plane. He seeks an interior freedom understood however not as an ideological
evasion from social confrontation or as the internalization of a situation of
dependency. Rather it must be in relation to the real world of the human psyche
as understood since Freud.' Liberation theology also promises man that he
will no longer suffer from penis envy and the oedepus complex!
Liberation Theologians all - or
virtually all - believe in progress and evolution. As Gutierrez
says in phrases reminiscent of the documents of Vatican II, 'various
political events have profoundly modified history. The rapid development of
science and the consequent mastery of nature; to use the new instrumentation
for the understanding of social reality... have hastened the maturation of
political consciousness... history demonstrates that the achievements of man
are cumulative and allow for even greater achievements in generations yet to
come... there is only a single process of human development definitively and
irreversibly assumed by Christ.' As a result of progress man is also
changing. 'The scope of our radical challenge to the prevailing social
order would escape us, wee we unaware of the change that has taken place in
human self-understanding - the change that has occurred in the approach to
truth'. And more: 'God reveals Himself only in history and salvation
is a historical process. There is only one single history, one single process
adding up to the evolution of the species, and in that process, the genesis of
humanity is the central axis, a genesis realized through the energy of conflict
in the struggle for liberation, class against class. This truth is the primary
object of faith .' The culmination of this process will be the acceptance
by man of the socialist 'truth' - 'the break with the social order
of oppression and the erection of a classless society.' And so it is that Gutierrez'affirms
a utopia on the way to becoming a historical reality.' And this utopian
society will, he also assures us, be a scientific machine age and an industrial
one. When this is achieved, mankind will be liberated. This is the praxis of
liberation, the manifestation of salvation history in its concrete reality.
So much for 'liberation,' but what
of theology? According to Gutierrez this science comes from
the people, or more precisely, from society. It is his contention that the
theology of St. Thomas Aquinas reflected mediaeval and feudal society, while
liberal theology - the musings of modernists over the past half century -
reflected the ideas of the French Revolution. (With regard to the latter he is
obviously correct.) And currently he promises us his own special brand: 'a
different analysis of reality' and 'a new way to do theology based on
praxis' - that is practice or action - 'praxis first, and then
reflection... the pastoral activity of the Church,' he tells us, 'does
not flow as a conclusion from premises... rather it reflects upon it... the
only future theology has... is to become the theology of the future... our
approach is to reflect critically on the praxis of liberation and not to limp
after reality.' Extraordinary statement! The praxis of liberation creates
reality and we are obliged to derive our theology from it. But then, such is to
be expected if 'the Church springs from the people.'
How does the Church 'spring
from the people?' The answer is that history is 'the locus of
revelation.' Christ reveals Himself in history; all of scripture is
historical. Christ became, not man, but 'poor.' Liberation praxis is the
transforming action taking in the entire world and all mankind - a
manifestation of the creative and redemptive action of God. The discernment of
this historical process is what liberation theology is all about. (This is
reminiscent of John XXIII's
theory of history, of determining the activity of God by understanding the
'signs of the time.') Does it have God for its object? Yes, because 'God
reveals himself only in history and salvation is a historical process'
(Vatican II once again). Not only does theology and the Church spring from he
people, but also virtue. 'Our new vision, attentive to structural factors,
will help Christians to avoid the fallacy of proposing a personal change
detached from concrete conditions, as a necessary prerequisite to any social
transformation... changing the social and cultural structure is a way of
changing the human heart.'
Another favorite theme of
liberation theologians is that throughout history religion has supported the
power structure of self interest. The accusation is false, tiresome and
hypocritical The only time the Church has supported the power structure is when
it is convinced either that such a structure was itself Catholic and acting in
the best interests of society, or when it applied the doctrine of lesser evil.
Did the early popes who were jailed and martyred support the existing power
structure in
Throughout the rest of the world!
The reader should not be deluded into thinking that Liberation Theology is a
South American phenomena. The Columbian Fathers speak of the 'Reverse
Mission' of bringing such ideas back to
Consider
Comunidades eclesias de bas in
'Through Marxism, the Christian
ideas have reached China, ideas which were new to her... a mystique of
disinterested work and service for others; an aspiration for justice:
exaltation of a simple and frugal life; the elevation of the peasant masses and
the disappearance of social classes - these are the ideals towards which the
China of today is oriented. But are not these the ideals that have been
incomparably expressed in the Encyclicals Pacem in Terris and Populorum
Progressio and in the Synodal document Justice in the world [Vatican II]? Today
Chinese children are being taught to have a sense of responsibility to the
community, but isn't this exactly what the Second Vatican
Council has asked so insistently of the People of God?'
Or again, one must wonder how the
'boat people' from Vietnam felt when Msgr. Nguyen Van Bihn, the Archbishop of
Saigon, agreed to 'cooperate' with the Communist regime, or when seventeen
Bishops in Brazil published a document entitled 'The Church in Vietnam is
Disposed to Survive' (April 25, 1976) stating: 'What difference does it
make if the regime expels foreign missionaries... In the final analysis, were
not the missionaries and the Churches also the symbol of the misery and the
domination of our people. The regime which 'liberates' our people can now
enslave our Church.'
It is ideas like this that led
Bishop Helder Camara to appoint his personal friend and adviser, Father Joseph
Comblin, as a professor in his seminary. This infamous Belgian priest is the
author of the 'Comblin document,' a blueprint of Communist plans for a takeover
of
Lenin could not have said it
better!
Consider also the statement of the
Bishops of Mozambique voicing support for Samora Machel, the Marxist president
of this unfortunate country which, according to The Wanderer, is a 'palm
fringed Gulag' in which 'baptism is forbidden by law': 'We
pledge ourselves to the revolution which intends radically to transform society
in Mozambique into a community for solidarity of all people of good will,
whether believers or non-believers...'
And in
Certainly one won't turn the tide
by addressing the Bishops! And so it is that the process of 'wholesome
socialization' continues unopposed by western governments and unopposed by the
Church. Recalling the words of Comrade Chicherin quoted in the opening
paragraphs of this chapter: 'If
Conservative Novus Ordo Catholics
claim that John Paul
II and Cardinal Ratzinger have condemned Liberation Theology in
more recent statements. Such is by no means the case. What they have done is
condemn the excesses of those who advocate either violence or class warfare.
The rest of the program - the plans for the progressive socialization of
society - continue to have their full approval. The old Tielhardian dream of
uniting the 'rational power' of Marxism with the 'warmth' and more human nature
of the Christian religion persists. Once again however, one sees the naivete -
if not outright complicity - of the post-Conciliar establishment. One cannot
assume a Marxist analysis without drawing the logical conclusions that such an
analysis inevitably brings in its train. The Creation of a new kind of man;
progressive evolutionism and historical determinism, a classless society, the
elimination of private property, authority placed in the hands of the people,
or more exactly, in the hands of those who control what the people think, and
coercive utopianism are inseparable from such premises. As for the atheistic
and materialistic ideation, even is such is not actively pushed, it will
inevitably result if all the other goals are achieved.
Consider the issue of Private
Property. The propaganda of Communism and the statement of liberation
theologians and the teaching of the post-Conciliar 'popes' obscure the vital
distinction between the voluntary surrender of one's wealth and the compulsory
expropriation of other people's property. The early Church in
Consider the classless society in
which all men are equal. We pray each day 'Thy kingdom come...' Now
Heaven is a hierarchical society where divine law and order prevail. Its
reflection on earth is also a hierarchical society where those in authority
have the responsibility to enforce God's laws in such a manner as leads to the
greater good of society - the ultimate greatest good being the sanctity of its
members. As to the much vaunted socialist equality, one can do no better than
to quote a passage from Taylor Caldwell's Dialogues with the Devil. A
soul, recently entering Hell is asked what his greatest desire was on earth. He
answered with a very righteous expression 'justice for all.' The Devil
continued: 'That was admirable, for who does not admire justice, even I?
But I probed him. He declared that in his earthly view all men deserved what
all other men possessed, whether worthy or not. 'They are men, so they are
equal and being born they have a right to the fruits of the world, no matter
the condition of their birth or the content of their minds, or their
capacities.' I conducted him through the pleasures of my hell, and he was
delighted that no soul was lesser in riches than another, and that every soul
had access to my banquets and my palaces, no soul was distinguishable from
another, none possessed what another did not possess. Every desire was
immediately gratified, he discovered. He smiled about him joyfully. He said,
'Here justice is attained!''
'Then he saw that no face was
joyful, however mean of lofty its features. He remarked, wonderingly, on the
listlessness of my damned, and how they strolled emptily through thoroughfares
filled with music and through streets wherein there was not a single humble
habitation. He heard cries of pleasure over my laden tables, and then heard
them silenced, for there was no need now for food and where there is no need
there is no desire and no enjoyment. He saw that the poorest on earth were
clothed in magnificence and jewels, yet they wept the loudest. He was no fool.
He said, 'Satiety.' True I answered him, but satiety can live only in the
presence of total equality. That night he came to me on his knees and begged
for death. I struck him with my foot and said,'O man, this was the hell you
made, and this was the desire of your heart, so eat drink and be merry.' He
attempted to hang himself like Judas and I laughed at his futility.'
The idea of progress, evolution and
historical determinism directing society towards some socialist utopia is pure
illusion. If the nature of society is pre-determined, then man has no free will
and no responsibility. Moreover, if such is the case, how can one rationally
condemn the bourgeoisie for their failure to join the dynamic forces of history
dragging us inevitably into the future? Coercive utopianism that would create a
new society and a 'new kind of man' who is 'socialist' by nature is
equally absurd, for man, made in the image of God, has a fallen nature, and no
socialist regime will ever 'put humpty dumpty together again.' And if
man is not perfectable apart from his divine vocation, than society is not
perfectable apart from God.
The Socialist and Rousseauist dream
places man at the center of creation, that is man independent of God and any
higher authority than himself.(This is what the 'innate dignity of man' advocated
by Vatican II is all about.) It follows from this premise that all authority is
said to derive from man and not from God. In practice however, the leaders of
such a society control the thinking of its members through education and the
control of communications media. Hence it follows that socialist man, no longer
able to adhere to fixed and divine criteria of right and wrong, justice and
injustice, becomes once again the slave of his own passions - of the passions
of his leaders. The placing of authority in man and giving him inalienable
rights that are in opposition to God is nothing other than the another version
of Lucifer's non serviam, I will not serve.
In the light of these facts the
acts and statements of the post-Conciliar 'popes' about Communism. and their
claim that such regimes govern legitimately leaves the Catholic soul in a state
of mild shock. How is such be possible? Even the man on the street is aware of
the fact that all Communists regimes control the education of children and by a
variety of overt and covert techniques subvert their religious belief,
replacing it with the false tenets of Marxist-Leninism. Those who believe that
Communists are capable of changing their attitudes towards religion simply
delude themselves. They have but to read the publications of the Communists to
see their error. How can anyone say that a band of atheistic murdering
revolutionaries dedicated to the destruction of the Church, the dethronement of
Christ, and the spreading of the Kingdom of Satan on earth, ever have the
authority of God (the source of all authority) to carry out such a program?
(God may allow such to happen because of our sins, but He can no more approve
it than he can approve the acts of Judas.) And how can a man who claims to be
Peter's successor ever act in such a manner as to lend support to such regimes.
To admit that Communist governments rule legitimately is to claim they derive
their right to do so from God and therefore to proclaim that God is 'divided
against Himself.'
Communism is but the clearest
manifestation of that Rebellion of the Angels against God, of those forces who
falsely promise to man that he can be 'like the gods.' In principle Marxism is
the total inversion of Christian metaphysics which is why it has 'no
enemies on the left' - no groups that would or could carry the rebellion
to greater extremes. If it appeals to the innate sense of justice in the human
soul, it does so only to use it for its own purposes, for it by its very nature
denies that there is any such thing as a human soul or justice - justice is for
Marxism-Leninism what promotes the Revolution. It can never be other than
anti-religious because, as Marx himself said, 'the critique of religion
ends up with the doctrine that Man is the supreme Being for
This is why Pius XI called Communism a 'pseudo-ideal'and
said that 'no one who would ave Christian civilization may collaborate with
it in any undertaking whatsoever.' Pius XII described the kind of
Church the Communists would find acceptable.
'A mute Church which consents
to change the law of God, when its mission is to proclaim and defend it.'
'A Church which discards its
intangible doctrinal foundations on which Christ has established it, in order
to willingly submit itself to the caprices of the opinion and insatiably of
crowds.'
'A Church without the energy to
resist the oppression of consciences, to defend the legitimate rights of the
people and their liberty.'
'A cowardly and servile
Church... betraying the mission entrusted to it: 'Go to all the thoroughfares
and preach... go and teach all the nations...'
And has not Pius XII described the
post-Conciliar Church with accuracy. He continues and asks a question that
should be posed to all those who have followed in his high office.
'May the Pope remain mute when
the rights of teaching the children is denied to their parents, according to
the orders of a minority regime which wishes to move them away from Christ? And
when this state, over-stepping the limits of its competence, assumes the power
of suppressing the dioceses, deposing the bishops, ransacking the
ecclesiastical organization and removing from the latter the means
indispensable for the well-being of souls?'
CHAPTER XIII,
part 4
COMMUNISM, 'OSTPOLITIK' AND LIBERATION THEOLOGY
(1) One should not be taken in by
those who would have us believe that Socialism is Communism
divested of its more cruel aspects. There is no fundamental difference between Socialism
and Communism. Both are based on Atheistic Marxism. Both aim
to create a classless society in which all property is state owned and
controlled. Socialism is but the necessary precursor of the ideal condition
being striven for which is called Communism. Thus
(2) It should be quite clear that
the traditional Church, in condemning Communism, in no way
gave a carte blanche to rampant Capitalism. (The Encyclicals of Leo
XIII, especially Rerum Novarum, make this quite clear.) She however defended
the 'right' to private property because she knew that there could be no
political or social freedom - to say nothing of religious freedom - on the part
of those who live under a system where the State controls food, clothing and
shelter in an absolute manner. On the other hand she has never failed to
promote Justice and Charity - as witness her teaching that all wealth is held
in 'trust' and that the individual is responsible and answerable to God for how
he uses the gifts of this world. As R. H. Tawney has said, mediaeval society
was one in which men 'had not learned to persuade themselves that greed was
enterprise and avarice economy...' (Religion and the Rise of Capitalism). The
mediaeval serf who paid the state (or 'baron') one or two days a week of free
labor, was infinitely better off than modern man who pays two to four times as
much in the form of 'taxes' to progressively socialistic governments. Moreover,
the serf could never be taxed on his home and small private holdings, but only
on what he took off his land to sell at market. In addition he could not be
dispossessed of his lands under any circumstances. His children were educated
at the local monastery and hospitals were well endowed as caring for the 'poor'
was considered both a privilege and an obligation. The serfs were not freed
from their bondage as our history books would have us believe, but rather had
their lands expropriated from them so their fields could be turned into pasture
lands. All this is not to state that mediaeval society was 'perfect,' for even
in the Garden of Eden a snake was to be found. It was however a Christian
society and one that guaranteed the 'freedom' and economic security of its
members.
What is forgotten in the polemic between Capitalism and Communism
is that there is a Christian theory of Economics. (The new Church also seems to
have totally forgotten this.) It is not a question of turning back the hands of
the clock (which is not perhaps such a bad idea), but of re-establishing
society on the same principles that underlay mediaeval society.
One must also dispel the error that 'the early Christians were Communists.'
It is true that those living in religious communities shared their goods - they
still do. But people living in religious communities are 'dead to the world,'
and have no worldly responsibilities. Those living in the world only shared
their goods when their possessions were in excess of their own present and
future needs. Those interested in the facts relating to this issue are referred
to Father John Ryan, The Alleged Socialism of the Early Church Fathers,
(3) Rev. Richard Wurmbrand
(Lutheran), Was Karl Marx a Satanist?,
(4) 'It is the opium of the people.
The destruction of religion, as an illusory good fortune of
the people, is a requirement of its real good fortune. To demand the
renouncement of his illusions in his situation is to demand the renouncement of
the situation which needs illusion.' (Contribution to the Critique of
Philosophy of the Right by Hagel).
(5) Works, Vol. X; Vol. XV; and The
ABC of Communism.
(6) New Anti-Religious Manual.
(7) Socialism and Religion.
(8) Press conference,e May 5, 1976.
Quoted in Communism and Christianity in Theory and Practice,
Publ. Aid to the Church in Need.
(9) German Foreign Office Report,
Vol 1, 1925, Quoted in No. 7.
(10) Bede Jarret, Social Theories
of the Middle Ages,
(11) Mary Lukas and Ellen Lukas,
Teilhard the Man, the Priest, the Scientist, N.Y.: Doubleday, 1977.
(12) This is the origin of the
concept of the 'Anonymous' or 'atheistic' Christian which is so dear to the
heart of liberation theologians.
(13) The Encyclicals of Leo XIII
deal with this in great detail. Space does not allow for any proper discussion
of Catholic social-economic principles. The reader is referred to Father
Denis Fahey, The Mystical Body of Christ and the Reorganization of
(14) Capitalism can of course mean
many things. If Communism - the complete economic enslavement of man - is the
end point of monopolistic Capitalism, it clearly is better to live under the
latter where economic enslavement is only partial.
(15) See Chapter IX. The subsequent
effects on Italian and world politics are documented by Avro Manhattan (The
Vatican-Moscow Alliance, N.Y.: Ralston-Pilot, 1977). He refers to John XXIII as
the 'pink pope' and Paul VI
as the 'red pope,' and says that when John XXIII died
'Sanpetrini, instead of putting out a white and yellow papal flag from the
Vatican balcony, should have hung the red flag, with the sickle and the cross
well displayed on it - the true symbol of the revolution which John XXIII had
started within and outside the Roman Catholic Church.'
(16) These facts have been
confirmed by several authors, including Father Wiltgen, op.
cit., and Avro Manhattan, op. cit.
(17) '
(18) Given the 'red hat' by Pope Pius XII.
(19) Josef Cardinal
Mindszenty, Memoirs, N.Y.: MacMillan, 1974.
(20) Avro Manhattan, op. cit. The
Castro quote from U.S. News, Dec. 11, 1972.
(21) Talk to the Congregation for
the Evangelization of the Peoples, 1976. One must remember that at the time
such a statement was shocking. Today post-Conciliar Catholics brought up to
accept Socialism and Communism as compatible with the teachings of the Church,
the statement looses all its force.
(22) For a bishop to give his oath
of loyalty to an atheistic government is excommunicate himself. During the
French Revolution the priests who gave their oath of fidelity to the new
government were not persecuted. The Church however responded by excommunicating
them.
(23) This of course means that
schools, hospitals, and universities were 'expropriated' from the Church with the
approval of her prelates. According to Mary Craig (Man From a Far Country,
N.Y.: Morrow, 1979) Cardinal Wyszynski 'was a pragmatist... in 1950 he
concluded an agreement with the [Communist] government in which he accepted the
loss of Church property [except for actual churches and priests; houses],
agreeing that in a Socialist country, the Church must renounce its rights to
private property. This agreement incurred the grave displeasure of Pope Pius
XII, and in any case was soon broken by the Government.' This same source
states that Father Wojtyla - John
Paul II -'steered clear of politics' in his sermons... 'Even to mention
'good' and 'evil' could bring down the wrath of the authorities....'
(24) Father Charles McFadden, once
well known as a Catholic writer against Communism, now tells us that 'a
constant theme running through the teaching of Christ is that the Christian
moral ideal is achieved by man in proportionately higher degrees precisely to the
extent that he abandons private ownership.' His latest book Christianity
Confronts Communism reaches the height of intellectual dishonesty - but then,
this unfortunate man is tied to the principles established by the
post-Conciliar Church and is forced to grovel for his prior 'errors' in
defending private property and other Church principles.
(25) To speak out against the
'political activism' of priests in south America cuts two ways. Clearly, the
Communist rulers in
(26) His 'silencing' of
Father Boff for a year is a joke. Father Boff was
never required to retract a single statement.
(27) The activities of John Paul II
in
(28) Casaroli is also a great
admirer of Teilhard. On the occasion of the centenary of his birth
(simultaneously celebrated at both UNESCO and Notre Dame Cathedral in Paris),
Casaroli sent a letter to Bishop Poupard, rector of the highly modernist
Institute Catholique in Paris in which he praised the 'powerful poetic
insight,' and the 'profound perception' of this man who was 'a witness of the
unified life of a man seized by Christ in the depths of his being.'
(29) One does not have to be a
political genius to know that this will give a clear message to the South American
nations that
(30) Traditionally unsigned
editorials in this publication are written by the Pope or at his direction.
(31) We have chosen Father Gustavo
Gutierrez as representative of Liberation Theology because 1) We have known him
personally, 2) He is a recognized world authority on the subject, 3) While he
lives in Peru, he teaches in American seminaries, 4) His books are available in
English (A Theology for Liberation, (11 printings up to 1973) and We drink from
our Own Wells, N.Y.: Orbis, 1973 and 1984, and 5) He has never been criticized
or condemned by Rome.
(32) 'Praxis,' a favorite term of
current theologians, literally means 'practice.' It is a cry for 'doing' rather
than thinking and another manifestation of the heresy of 'activism.'
(33) Hamish Fraser,
Society of Jesus... or Judas? Approaches Supplement N0. 73.
(34) They also stated that Mao-Tse
-Tung was 'a new Moses who took his country out of the oppression of
feudalism and capitalism, as formerly the chosen people were taken out of the
captivity of
(35) Published by the Govt. of
Brazil to expose their internal enemies.
(36) The Wanderer, August 9, 1979.
In this small island 'estimates of people in detention range between 60,000 and
100,000; many are scattered across the country in concentration camps labelled
're-education centers.' The naivete of the post-Conciliar hierarchy is beyond
belief. Every exponent of Marxist doctrine has made it clear that religion -
any religion - is an enemy. According to the Wold Press Review of May 1981,
'the anti-religious nature of communism has once again been demonstrated in
(37) Dr. John H. Detar and Thomas
M. Manion, Cursillo: To Deceive the Elect,
(38) Father L. Boff was silenced
for one year and never asked to retract a single statement. No other Liberation
Theologian has been condemned.
(39) Who will support the clergy in
a society where all property is in the hands of the state - a state which
believes that religion is the opium of the people?
(40) Taylor Caldwell, Dialogues
with the Devil, N.Y.: Fawcett, 1967.
(41) There is little new under the
sun. Consider the words of Aristotle (circa 350 B.C.):
'This style of legislation [Socialism] wears a face and air of philanthropy. No
sooner is it heard than it is eagerly embraced, under the expectation of a marvelous
love to grow out of it between man and man, especially if the proposer goes on
to inveigh against the evils of existing institutions, setting all down to the
want of a community of goods [i.e., private property]. These evils, however are
due not to a want of community or property, but to the depravity of human
nature. for experience teaches that disputes are far more likely to occur among
people who possess property in common and live as partners than among those who
hold estates in separate tenure. The life proposed appears to be altogether
impossible.'
(42) Quoted in source given in Note
3.
(43) Speech to the Romans
concerning the sacred rights of the Church, February 20, 1949.
CHAPTER XIV,
part 1
THE ROAD TO
HELL IS PAVED WITH GOOD INTENTIONS
'In
the Gospel also we read that it was foretold that our foes should rather be of
our own household, and that they who have first been associated in the
sacrament of unity shall be they who shall betray one another.'
Epistles of St. Cyprian LIV
�Men
have rebelled against that Christianity which is true and faithful to Christ
and His doctrines. In its place they have fashioned Christianity to their own
liking, a new idol which does not save, which is not opposed to the passions of
carnal desires nor to the greed of gold and silver which fascinates, nor to the
pride of Life; a new religion without a soul, without religion, a mask of a
dead Christianity without the spirit of Christ.'
Pope Pius XII
One must assume that those responsible for the changes in the Church acted with the best of intentions. Like the High Priest who justified the Crucifixion of Christ on the grounds that 'it is meet that one man should die for the people,' the current hierarchy feels that the old Church must be allowed to die so that the new Church - the Church of the 'new Pentacost,' the 'Church of today' can live. As William Blake put it: 'Caiaph was, in his own mind, a benefactor to mankind.'
What led men who presumably were 'sincere' and of 'good will' to break with the traditions established by the Apostles and the teachings held by the Church throughout the ages? What induced those responsible to follow the suggestions of the excommunicated Jesuit Tyrrell and inject 'a liberal infusion of Protestant ideas' into The Body of Christ? Why has the 'fort' been abandoned 'by those even of whom it should have been guarded?'.
Undoubtedly one could point to variety of causes. Many of the reformers felt the Church - which they still loved in a sentimental sort of way - was dying . They were convinced that the modern world, with its enlightened ways of thinking and its technological successes, had irreparably and justifiably established itself. The old Church was suitable to a former and more 'primitive' time, but the modern world and the future world - their world -had little use for the old established Order. The only way for the Church to 'survive,' was for it to accommodate itself to, and become part of the modern world. They thought that by making the Church relevant to themselves, they would make it relevant to modern man. They envisioned themselves as saving the Church by bringing it up to date. Still others, having accepted the philosophical premises of the modern world; having accepted Evolution and the Marxist dialectic as true, felt that the sine qua non for the Church's survival was for it to join the forces of 'historical determinism'.
Be this as it may, what Modernists, Liberation Theologians, and others of similar ilk do not see is that they have lost their faith and wish to share -indeed, foster - their disbelief on others. What they do not understand is that the Truth can never die nor the 'Gates of Hell prevail.'
It
was perfectly obvious to those brought up in the
If the Church was to be 'changed,' what guidelines and what authority was to be appealed to? In the last analysis the only alternative to 'tradition' (which is Revelation 'transmitted') is 'immanentism' (that is private judgement), or the 'collective' private judgement of those whose souls had been corrupted by the 'collective' errors of our times. More simply stated, this implies a choice between God's judgment and man's judgment. The rejection of the former in favor of the latter is rebellion. What has resulted has been described by Malcolm Muggeridge as 'suicide.'
Aggiornamento - literally, a 'bringing up to date,' became the battle cry of the innovators. But this requires a continuous process of change and hence we must seek some underlying principle by which to identify it. In the practical order this means a continuous choosing of man's judgments over God's. It is ultimately the Luciferan declaration non serviam - I will not serve. The manifestation of this rebellious principle is none other than the Revolution. By 'revolution,' I do not mean the French Revolution as such - but the forces and ideas, 'the powers and principalities' behind this disastrous event which continue to exist and rule the 'world.' As the French newspaper La Revolution Francaise said in 1879: 'the modern world is placed in front of two options: either the completion of the revolution or a simple return to Christianity.' Those who object to Aggiornamento being characterized in such terms should consider the innumerable statements of post-Conciliar prelates to the effect that Vatican II is the 'French ' or the 'October Revolution in the Church...' or that the Novus Ordo liturgy is the 'conquesta della chiesa.'
What is the real nature of this immanentism? Let it speak for itself: 'I am not what people think. Many talk about me, and very few know me. I am neither Carbonarism... nor riots, nor change from Monarchy to Democracy... nor the temporary disturbance of the public order. I am neither the screams of the 'Jacobins,' nor the rage of the 'Montagne,' nor the fight on the barricades, nor looting, nor fire, nor guillotine, nor drownings. I am neither Marat, nor Robespierre, nor Babeuf, nor Mazzini, nor Kossuth. These men are my sons, they are not me. These things are my works, they are not me. These men and these things are passing events and I am a permanent event.'
'I am the hatred of any order that man did not establish and in which He is not king and god all together. I am the proclamation of the rights of man free from the care of the rights of God. I am the establishment of the religious and social state on the will of man instead of the will of God. I am God pushed out of the world and man placed in his place. This is why I am called Revolution, that is to say, the turning upside down.'
CHAPTER XIV,
part 2
THE ROAD TO
HELL IS PAVED WITH GOOD INTENTIONS.
In order to come to a fuller
understanding with modern ways of thinking one must go back to the philosophical
ideas embraced by Liberalism. The fundamental premise of
Liberalism is that each individual human being is free to decide for himself
what is true and false, what is right and wrong; that man can be bound by no
higher law than his own reason and will. Tied to Liberalism are Naturalism
(the idea that human nature is essentially perfect and that it's distortions
are occasioned only by external forces) and Rationalism (the
idea that reason is the highest faculty in man and that our own individual
human reason is essentially perfect). These are the ideas of the so-called 'Enlightenment,'
and are summarized by the catch phrase of the French Revolution: '
Paramount and basic - indeed, at
the root of all the other errors - is the concept of '
Father Felix Sarda,
summarizes all this well. Liberalism calls for:
1) The absolute sovereignty of the individual in his entire independence of
God's authority.
2) The absolute sovereignty of society in its entire independence of everything
that does not proceed from itself.
3) Absolute civil sovereignty in the implied right of the people to make their
own laws in entire independence and utter disregard of any other criterion than
the popular will expressed at the polls and in parliamentary majorities.
4) Absolute freedom of thought in politics, morals, or in religion. The
unrestrained liberty of the press.
All these false ideas were
repeatedly condemned by the Holy Pontiffs. Pius VI (1775) referred to them as a
'pestilent disease which the wickedness of our times brings forth,' and as
'impiety concealed with the honorable name of philosophy.' Those that
propagated such ideas were characterized as 'accursed philosophers' (Inscrutabile).
Pius VII (1800) called them a 'defiling plague of false philosophy'(Diu
Satis). Leo XII (1824) spoke of the 'mighty conflicts' that 'continue
to rage against the Catholic religion' and criticized those that 'arrogated
to themselves the name of philosophy' and 'aroused from the ashes the
disorderly ranks of practically every error.' He spoke of their attempt to
'produce a gospel of man, or what is worse, a gospel of the devil!' (Ubi
Primum). Pius VIII (1829) complained against those that taught 'numberless
errors and perverse doctrines.' He specifically mentioned 'among these
heresies' one that 'belonged to the foul contrivance of the sophists
of the age who do not admit any difference among the different professions of
faith and who think that the portal of eternal salvation opens to all from any
religion,' and complained bitterly of their infiltrating the educational
system - 'its cunning purpose [being] to engage evil teachers to lead the
students along the paths of Baal by teaching them un-Christian doctrines'
(Traditi Humilitati). Gregory XVI (1832) promulgated one of the most
remarkable documents of the Church in his Mirari Vos
- described as a 'forerunner of the Syllabus
of Errors of Pius IX,' this document exposes the Liberals for
what they truly are, and should be read by all.
Pius IX started out as a 'liberal'
pope, hoping to find a via media with revolutionary ideas. As long as he
compromised, he had the support of the then modern world. But he soon realized
they were using him for their own ends and that no compromise was possible. He
described what followed as a 'horrid tempest stirred up by so many erroneous...
monstrous and portentous opinions.' Among these he especially listed the
separation of Church and State; the absence of any duty on the part of the
state to protect the Church; the liberty of conscience and worship as an
inalienable right belonging to every man and one that should be proclaimed by
law; that the will of the people manifested by what was called public opinion,
constitutes the supreme law; that the elimination of the religious orders was
of benefit to the state and that education should be an entirely secular
affair. After listing the entire program of Modern Liberalism in the province
of religion and politics, he unequivocally condemned Socialism, Communism and pantheism
(Quanta cura).
He followed this up with his Syllabus in 1864 which specifically listed and
proscribed a series of opinions ranging from Absolute Rationalism to Modern
Liberalism.
Immediately there was a huge outcry
of protest. He was accused of 'erecting a lasting monument of the Church's
enmity to civilization.' It was said that the Syllabus was an 'ex cathedra condemnation of the
freedom of science,' and that it 'cursed modern culture.' And
what is sad is that much of this outcry came from self-professed Catholics. But
the Syllabus was completely consistent with the traditional practice of the
Church. In characteristic manner, and with a fearless love of truth, the then
reigning Pontiff condemned the very errors of modern rebellion against the
supernatural order that would, six years later, place him in prison. And to be
sure that he was listened to, this same Pope in 1878 promulgated the doctrine
of papal
infallibility .
Every pope from 1775 onwards has
spoken out against these errors. And after Pius IX, Leo XIII again did so in
his Encyclicals Immortale Dei and Libertas. Thus we are
brought up to the time of Pope Saint Pius X.
Modernism, so clearly condemned by Pope St. Pius X as the 'synthesis
of all heresies,' is nothing other than the application of Liberal
principles to the realm of Doctrine, Theology, History and Apologetics; that is
to say, to the whole field of religion. What was liberalism outside the Church
becomes Modernism within it. Moreover, it is the most vicious form of
Liberalism, for it masquerades under the cover 'defending religion' and of
being 'spiritual'
The 'Liberal Catholic' or Modernist
is 1) A believer that progress and evolution are universal laws applicable to
all of reality, above all to man and hence to truth; 2) Anthropocentric,
believing man rather than God is at the apex of creation and hence a
self-validating source of truth; 3) Has a hatred of metaphysics as is
manifested by his denial of Revelation as a source of truth; and 4) Has no
sense of the supernatural because he denies man is made in the image of God and
that he has fallen from his high estate. Hence he sees nothing in nature that
can be perfected by grace.
What happened at Vatican II is that
all the Liberal ideas were adopted as Catholic. Maritain's impossible dream of
uniting the Feasts of Joan of Arc and the storming of the Bastille became a
reality. Man - every man - was said to be dignified by his very nature, a
dignity that persists in him even in the absence of his conforming himself to
any divine model . 'Religious freedom' is said in turn to have 'its
foundation in the dignity of the human person...' and hence, 'in
religious matters man is to be guided by his own judgment.' This means
that every individual has the right to choose for himself what is true and
false; what is right and wrong; what he will believe or not believe. And what
is this other than the absolute sovereignty of the individual and his
independence of God's authority. Vatican II does not limit itself to teaching
that man has the 'right' to believe anything he wants, but also adds that no
one should hinder him in teaching what he believes to others. Further, this
right is to be recognized 'in the constitutional law whereby society is
governed and thus it is to become a civil right...' Teachers of false
religions do not even have to be sincere and of good will, for this right
'continues to exist even in those who do not live up to their obligation of
seeking the truth and adhering to it.' Finally, we are told this 'right' was
revealed by God to the Church - that it is part of Divine Revelation!
What, in the practical order, does
this mean? It means that a person can propagate any error he wishes - no matter
how harmful - and even he knows it to be wrong - and that the state must
safeguard him in his right to do so. He could for example, teach Marxism (is
this not indoctrination?) in the schools, or advocate that every child have a
homosexual experience so as to freely choose his lifestyle. But that this
principle is declared to be part of divine revelation is even more
unbelievable. This means that Christ who lived and died to bring us the Truth,
Christ who said 'go and teach all nations... teaching them to observe all
things whatsoever I have commanded you' also taught that it was perfectly fine
with Him if mankind ignored everything He said. It means that mankind is free
to tell lies about God (i.e., to blaspheme God) with impunity. If the principle
of Religious Liberty is true, if man is to be his own judge in religious
matters, what need is there for the Church? No wonder Pope Gregory XVI called
this idea 'insane.'
Consider some of the consequences:
This principle, impelled by its own impotence, inevitably gives birth to
endless differences and contradictions. In the last analysis, one is forced to
recognize as valid, any belief that springs from the exercise of private
judgment, be it collective or individual. Dogma becomes replaced by mere
opinion and religious opinion is in turn reduced to matters of 'feeling.' As a
result, the Modernist inevitably sees doctrines, not as 'fixed,' but rather as
'fluid' historical expressions of Catholic belief. Individuals grow and
develop; are influenced by their experiences and the changes wrought in society
by an ever increasing technology. Man has, over the course of time, come to a
deeper understanding of his own nature and of God. Hence it is only natural
that doctrines or beliefs should also 'develop' or 'evolve.' As Paul VI
expressed it, 'if the world evolves, should not man's religion also evolve?' In
the last analysis faith becomes the expression of one's religious sense and
religion the expression of a collective religious experience.
One might ask why the Modernist is
not an atheist. The answer lies in the fact that radical atheism raises as many
problems as does the traditional faith. Not of course difficulties of a
metaphysical nature, for nothing is more foreign to Modernism than metaphysics;
but difficulties on the psychological and historical plane, which is to say,
those which pertain to the human order. How does one explain religiosity whose
universal presence is ascertained by the historian and how can one remove all
significance from such an important part of human life?
There are only two possibilities
open to the Catholic Modernist. Either indifferentism or the
fostering of some kind of universal religion based on the least common
denominator (Syncretism). The post Conciliar hierarchy desires
the latter, but the erstwhile faithful have chosen, or rather, been driven to
the former.
Surely, it is clear that a man, who
under the plea of rational liberty has the right to repudiate any part of
Revelation that may displease him, cannot logically quarrel with another man
who, on the same grounds, repudiates the whole! Not only is one creed as good
as another; no creed is as good as any. Modern man is tired of all the
individualistic and subjective religious controversy that has resulted, and
being totally unfamiliar with traditional concepts, cannot understand religious
exclusively. For him the supernatural is vaguely identified with the
superstitious, faith with credulity, firmness with fanaticism, the uncompromising
with the intolerant, and consistency with narrowness of outlook. The very idea
that a given religion should have the 'fullness of the truth' appears to him
both incongruous and offensive. Hence he not only holds one religions to be as
good (or bad) as another, but that all religions should be relegated to the
'private sector' of our lives. They may be psychologically useful, even
uplifting, but they have no role in the public forum. All he asks of his fellow
man is a modicum of 'sincerity' and 'good will,' and that he keep his religious
views to himself. Modern man has become completely indifferent to metaphysical
principles.
On the other hand, man's need for
belief and ritual seems to be inborn. And hence, in line with Modernist
principles, the coming world religion can be envisioned as a combination of the
different religious senses in a new synthesis. Inevitably such a synthesis must
smooth off all the sharp edges and distinctions. Hence we have the whole idea
of the people of God -defined variously as those 'baptized in Christ,' and as
'all men of good will.' This is the basis of the entire post-Conciliar
Ecumenical effort.
CHAPTER XIV,
part 3
THE ROAD TO
HELL IS PAVED WITH GOOD INTENTIONS.
Further sequence of a Modernist outlook
It
further follows that no religion, and no code of morality can be allowed to
hold a position of prominence in the state. Civil authority is obliged to treat
all denominations and points of view, be they good or bad, as equal. Religion
and the divine law is no longer able to influence society because the
One
of the most shocking aspects of the post-Conciliar Church is its rejection of
the idea of a '
Even more extraordinary is the post-Conciliar Church's bland acceptance of Marxist economics and ideology which is nothing but liberalism on the social and economic planes. John XXIII is said to have 'baptized' socialism; Vatican II refused to condemn this demonic form of government; Paul VI praised the Chinese and Cuban experiments; John Paul I embraced Nikodim as he died and had his funeral services said within the Vatican precincts after the Orthodox Russian Church in Rome refused to have anything to do with this KGB agent; John Paul II has denied that the right to 'private property' is part of the Church's teachings; refuses to condemn Liberation Theology which is playing havoc throughout the world; recognizes and cooperates with the atheistic government of Poland which has imposed endless horrors on his own people. Not one of these 'popes' has criticized Marxist doctrine, and all of them dream and advocate some kind of amalgam with Communism.
Again, in the realm of morality, no absolute values are to be embraced. Hell and sin are virtually banished from the post-Conciliar vocabulary. What is considered to be convenient for most people (again, often in practice a well organized minority) is legislated by the 'neutral' state, a process that allows such abominations as abortion and euthanasia to become the 'law of the land.' Private morality is only limited by the need to protect others from the ravages of any one individual's passions. This new moral outlook is propagated under the title of 'situation ethics,' and we find the Catholic Theological Society of America stating that homosexuality and adultery can be considered acceptable, so long as they are, in the pseudo scientific terms of modern psychology, 'self-liberating, other-enriching, honest, faithful, socially responsible, life-serving and joyous.' Those that argue that this statement was condemned by the Vatican should explain why this condemnation only occurred after the laity had raised noisy objections; why none of these individuals had to make a public recantation; and why they all continue to be priests 'in good standing' teaching in post-Conciliar seminaries. Those who explain away this inactivity as an 'abuse' should consider the teaching of Vatican II which Paul VI insists is part of the Supreme Magisterium.
'The faithful should blend modern science and its theories and the understanding of the most recent discoveries with Christian morality and doctrine. Thus their religious practice and morality can keep pace with their scientific knowledge and an ever advancing technology...' (Gaudium et Spes).
Beyond this, all hierarchy in values, in person, and in function has been eliminated. Just as in the intellectual order, the 'shackles' of Revelation were rejected in the name of 'free thought' and 'untrammeled reason,' just as in the social realm Kings who ruled by divine right (i.e., by the laws of God) have been replaced by 'peoples' democracies ruled by the basest of men, so also in the spiritual realm, 'shudras' have become theologians and a false egalitarianism is foisted on the laity. Thus for example, the fact that a priest is a man set apart with special privileges and even greater responsibilities is decried. Under the banner of 'collegiality,' the Bishops encroach upon papal authority. Priest's 'senates' are created to vie with the authority of bishops. The laity have preached to them a false concept of 'the priesthood of the People of God' (a favorite theme of Luther) which allows them to claim the authority of the clergy, and they are even told that it is they who 'confect' the Sacrament at Mass - the priest only presides. And to bring all this home, the 'hierarchical' structure of the sanctuary is destroyed at great expense; the laity are invited to handle the sacred vessels, and to 'sit around' the 'table' rather than to kneel at the altar rail, thus to better join the 'president' in the 'eucharistic meal.' Nothing will satisfy the forces of rebellion until they rule the world under the cover of the 'lumpen-proletariat,' and the based concepts of brutalized man (such as Russia's 'Gulags,' Hitler's death camps, or for that matter, the acceptance of abortion and euthanasia) become the statistical norm for proper thinking. As Proudhon said, 'Satan is the first revolutionary,' and his theme song will always be 'release Barabbas and Crucify Christ' - a perfectly 'democratic' legalism that allows for his ends to be achieved.
The response of Pius X
Despite the continuous and repeated condemnation of liberalism by every pope from Pius VII to Leo XIII, liberal ideas continued to spread within the bosom of the Church. Things became so serious that in 1907 Pius X was forced to once again condemn these false ideas under the heading of Modernism in his Syllabus Lamentabili Sane (July 3, 1907) and Encyclical Pascendi Dominici gregis (Sept. 8, 1907). Because his terminology differs slightly from that used above an analysis of this important document is pertinent.
According to Pius X Modernism consists of 1) Agnosticism, defined by him as that philosophy which holds that 'human reason is confined entirely within the field of phenomena.' This is equivalent to a rationalism which rejects both Intellection and Revelation. It follows that Natural theology, the motives for credibility, the preambles of the faith, and all that pertains to the higher intellect is swept aside. The acceptance of such a philosophy means that one cannot ever really know the truth because the phenomena each person experiences is different. Thus it follows once again that each person's beliefs are of equal value and should be given equal respect. 2) Since God can neither be inferred nor conceived in such a system, and since many modernists believe in God it becomes necessary to explain the source of religious ideas. Modernists attempt to get around this problem by appealing to terms they think the Church will find acceptable. Faith is said by them to be based on an internal sense which arises from man's need for God 'welling up from the depth of the unconscious under the impulse of the heart...' Pius X called this 'vital immanence,' and the last analysis this is nothing other than a 'good feeling,' or in current theological terminology, 'experiential Christianity.' 3) Everything is in a state of flux. All creation is evolving towards some higher 'point Omega.' Truth or dogmas, being reflections of man's religiosity, also evolves. This is called by the Modernist 'development of dogma' or 'ongoing revelation.' Dogmas are explained away as 'symbols' and the Sacraments as 'faith-nourishing signs.' 4) History, Biblical Exegesis, and indeed all of Religion must be judged by science and the modern outlook, which is to say, by Modernist principles. This is nothing other than a complete inversion, for it is science and the modern world which should be judged by the true religion.
We see in these four principles the essence of Aggiornamento, the program advocated by the post-Conciliar Church. Bernard Reardon defined Modernism as 'the attempt to synthesize the basic truths of religion and the methods and assumptions of modern thought, using the latter as necessary and proper criteria. Hence a 'modernist; interpretation of Christianity... will be one which seeks to reconcile the essentials of doctrine with the scientific outlook characteristic of the modern world.' As M. Loisy said, 'the avowed modernists form a fairly definite group of thinking men united in the common desire to adapt Catholicism to the intellectual, moral and social needs of today.' In a similar manner, Il Programma dei Modernisti stated 'our religious attitude is ruled by the single wish to be one with the Christians and Catholics who live in harmony with the spirit of the age.' Much more insightful is the definition of the philosopher George Santayana: Modernism is 'the love of all Christianity in those who perceive that it is all a fable. It is the historic attachment to his Church of a Catholic who has discovered that he is a pagan... It is the last of those concessions to the spirit of the world which half-believers and double-minded prophets have always been found making; but it is a mortal concession. It concedes everything; for it concedes that everything in Christianity, as Christians hold it, is an illusion.' No wonder Pius X said these 'schemers... are proposing a universal apostasy...' (Editae saepe), and that 'they should be beaten with fists.'.
So
extensive was the problem that Pius X had to dismiss all but two professors
from the
'I... firmly embrace and accept all and everything that has been defined, affirmed, and declared by the unerring magisterium of the Church, especially those chief doctrines which are directly opposed to the errors of this time.... I reject the heretical invention of the evolution of dogmas, passing from one meaning to another, different from that which the Church first had... I hold most certainly and profess sincerely that faith is not a blind religious feeling bursting forth from the recesses of the subconscious, .. but the true assent of the intellect to the truth received extrinsically ex auditu...I adhere with my whole soul to all the condemnations, declarations, and prescriptions which are contained in the Encyclical letter, 'Pascenci' and in the Decree 'Lamentabili'...'
The Oath against Modernism was abrogated by Paul VI, along with the Index.
CHAPTER XIV,
part4
THE ROAD TO
HELL IS PAVED WITH GOOD INTENTIONS.
The idea that the Church and the modern world can somehow come to terms is an impossible dream. Its paradigm is that of the Father seeking to join the Prodigal Son in desiring to eat of the swill that he was feeding to pigs. One cannot play with fire without the risk of betting burnt. 'What fellowship hath light with darkness? And what concord hath Christ with Belial Or what part hath the faithful with the unbeliever?' (2 Cor. 6:14). How can the true Church embrace a world that in the language of the historian is 'post-Christian' and in that of the psychiatrist 'alienated from God?' Those who would 'revolutionize' the Church would do well to remember the warning of the Jacobean Illuminato (Freemason) and leader of the French Revolution named St. Just: 'Whoever stops half-way in revolution digs his own grave!'
A modernist Church however has a problem. A Church that proclaims the absolute dignity of the human person and every individual is both capable of and has the 'right' to choose what he will believe, a Church that bestows on error has the same rights as truth, a Church that believes that truth itself evolves and that she no has no mission to teach what Christ taught, a Church that has lost the sense of the sacred and believes that the Church which Christ established 'subsists' as much in other ecclesiastical bodies as in her own, a Church that teaches that other religious communities have access to salvation without her, is a Church that has lost her raison d'etre.
It boggles the mind to find the 'Vicar of Christ' proclaiming that his Church 'is seeking itself... With a great and moving effort, it is seeking to define itself, to understand what it truly is,' or that the Council itself should state that 'Christians are joined with the rest of men in the search for truth.' Given such statements, What roles has the new Church chosen to play? The answer lies in being the 'servant of the world,' in being the 'avant-guard' of a 'new humanism' and 'universal culture' based on 'wholesome socialization' so that man can act in consort to build a 'better world' in the future. But first mankind must be united.
The
function of the new Church is to be the 'catalyst' of this unity: 'The
Church is a kind of sacrament of intimate union with God, and the unity of all
mankind, that is, she is a sign and an instrument of such union and unity.. At
the end of time, she will achieve her glorious fulfillment. Then... all just
men from the time of Adam will be gathered together with the Father in the
How can the hierarchy expect modern mind to be impressed with this type of sophomoric rambling?. How can the Church retain its self respect in declaring such to be either the 'supreme magisterium'(Paul VI) or 'the authentic teaching of the magisterium'(John Paul II). All these statements falsify the nature of man, the true ends and purposes for which he was created, and the raison d'etre of the Church. Further, they are based on a variety of parochial and theoretical sociological assumptions that have no basis in reality. The concept of man's inevitable 'progress,' his 'dynamic' and 'evolutionary' character, and the idea that through a 'process of wholesome socialization' we are 'building a better world' is nothing but disguised Teilhardianism and Marxism. To expect people who think like this to be concerned with metaphysical principles, spiritual values, or even the validity of the sacraments, is absurd.
Yet it is on just these false bases that the new Church would foster the creation of a 'new humanism' and found its concept of 'unity.' As Paul VI has said, 'the time has come for all mankind to unite together in the establishment of a community that is both fraternal and worldwide... The Church, respecting the ability of worldly powers, ought to offer her assistance in order to promote a full humanism, which is to say, the complete development of the entire man, of all men... to place herself in the Avantgarde of social action. She ought to extend all her efforts to support, encourage and bring about those forces working towards the creation of this integrated man. Such is the end which the [new] Church intends to follow. All [post-Conciliar] Catholics have the obligation of assisting this development of the total person in conjunction with their natural and Christian brothers, and with all men of good will.' This is what Paul VI elsewhere calls 'the new economy of the gospel.' And why did Montini throw in his lot with such ideas? 'Because,' as he has said on more than one occasion, 'we have confidence in man, because we believe in that fount of goodness which is each and every heart.' Rousseau could not have said it better!
According to Brian Kaiser, John XXIII saw Christian unity as a necessary precursor to the 'unity of all mankind.' It is as it were, the first step to be achieved. Thus the periti at the Council developed the concept of 'imperfect communion.' The various Christian communities that are 'outside full communion' with the Catholic Church must be integrated with her. 'All those who believe in Christ (whether as God or as an 'ethical leader' is never specified) and have received baptism are in a certain communion with the Catholic Church, through not a perfect one.' They contain 'elements' such as 'the written Word of God, the life of grace, the theological virtues and the interior gifts of the Holy Spirit,' and hence, with them 'the Church is linked for various reasons.' It is with these groups that 'unity' is first of all to be established.
What
is lost sight of is that the reason the Protestants lack 'perfect' unity is
because they reject the fullness of the faith, and accept, in various degrees, the
whole liberal spectrum of false ideas that we have outlined in the preceding
paragraphs. In any event, unity with the Protestants on the part of the Church
is a pure chimera. Apart from the fact that the 'Prodigal son' must return to
the bosom of the Father,' and not the other way around, no two Protestants even
within a given denomination fully agree - accept by accident - on what they
should believe. Among them, every shade, degree and variety of belief in the
Christian dispensation finds easy lodgment. One can almost speak of a 'sliding
scale' of disbelief which finds its only 'unity' in 'protesting' against the
fullness of the faith. Yet it is to accommodate such groups that the
Post-Conciliar Church has changed her doctrines and her liturgy. Let us note
however that these changes have all been in a one-way direction. What doctrine
of the traditional Church have the various 'ecclesiastical communities'
accepted that they formerly rejected? Absolutely none. What ecclesiastical
traditions have our 'separated brethren' adopted? Again, absolutely none. Yet
look at the many that the neo-Protestant Church of
* * *
Aggiornamento is truly and appropriately the foundation and leitmotiv of the post-Conciliar Church. At heart it is nothing other than the Church coming to terms with Liberalism and Modernism, or more exactly, adopting Liberalism and Modernism as its own. This is why it manifests itself as the desire to change the Church and to bring her thinking into line with that of the modern world -a world which has for centuries rejected the Church that Christ established -a world in Rebellion against the divine order.
And ultimately, what is this desire to change the Church other than the Rebellion of man against God - the refusal of man to submit to the divine order? Thus we are brought back to the fact that Satan was the first Revolutionary conspirator, the first to cry out for Aggiornamento. It was he induced Eve to reject (disobey or refuse to submit to) the divine order established by God in the Garden of Eden. The powers and principalities of this world make the same offer to rebellious man. Reject the divine order, establish a human order, and ye shall be as Gods.
CHAPTER XIV,
part 5
THE ROAD TO
HELL IS PAVED WITH GOOD INTENTIONS.
'Americanism' and other FOOTNOTES to CHAPTER XIV
(1) The Major Addresses of Pope Pius XII, Vol. II, Vincent
Yzermans, ed. St. Paul, Minn.: North Central Publ. 1961.
(2) The Everlasting Gospel.
(3) As one Benedictine monk said to
me, 'the only thing in the Creed which he really believed was the phrase the
'Holy Catholic Church'.
(4) A changing truth can never
satisfy the soul's need for absolute values nor command the adherence of man.
Believing Catholics may be reduced to a Remnant; the Sacraments and Priesthood
itself may be destroyed, but the Catholic Faith, being True, can never be
destroyed. If there were only to be one believing Catholic left alive, the
Church would reside in him.
(5) Those who so loudly proclaim
that the function of the Church is to serve would do well to consider the words
of Chesterton: The problem with 'the cult of service is that, like so many
modern notions, it is the idolatry of the intermediate, to the oblivion of the
ultimate. It is like the jargon of the idiots who talk about Efficiency without
any criticism of Effect. The sin of Service is the sin of Satan:
that of trying to be first where it can only be second. A word like Service has
stolen the sacred capital letter from the thing which it was once supposed to
serve. There is a sense of serving God, and even more disputed, a sense of
serving man; but there is no sense in serving Service... The man who rushes
down the street waving his arms and wanting something or somebody to serve will
probably fall into the first bucket-shop or den of thieves and usurers, and be
found industriously serving them.'
(6) 'In my opinion,' says Malcolm
Muggeridge, 'if men were to be stationed at the doors of the Church
with whips to drive worshippers away, or inside the religious orders
specifically to discourage vocations, or amongst the clergy to spread alarm and
despondency, they could not hope to be as effective in achieving these ends as
are the trends and policies seemingly now dominant within the Church (Something
Beautiful For God).
(7) Being 'up to date' implies a
continuing process of change. The only way to come to terms with the concept of
Aggiornamento is to
relate it to some fixed principle.
(8) It is an ancient principle
enunciated among others by St Augustine, that man must choose
between 'the love of self reaching to the contempt of God, an earthly city; and
the love of God reaching to the contempt of self, a heavenly one.' It is what
Leo XIII called the ceaseless warfare between naturalism and the Supernatural
life of Grace.
(9) Both the Church and the
Revolution recognized that the choice lay between Christianity and the
Revolution. Modernists like Lammenais and Maritain have always dreamed of
blending them. Consider Maritain's desire to blend the Feast of St.
Joan of Arc with that of the Storming of the Bastille.
(10) Msgr. Gaume, Catechism
of Perseverance,
(11) Liberalism holds that man's
dignity lies in this absolute and self-centered 'freedom.' In order to realize
his true dignity man must cast off all the restricting shackles of tradition
(i.e., of revelation, and hence the Church). Satan has always promised his
followers a false 'liberty.' As the serpent said to Eve, 'Ye shall be as gods.'
(12) If all men are free to decide
for themselves and if no external authority exists, then it follows that not
only are they free, they are also equal. Fraternity or 'brotherly love' is
promised to those who buy this illusion. From a Catholic point of view man is
neither created in a vacuum nor autonomous. Rather, he is a created by God for
a purpose, and his true dignity and liberty lies in fulfilling that purpose
which is the Glory of God. His dignity lies in conforming to that Image in
which he was created; hence in knowing the truth of God and in obeying the laws
of God. When he departs from these his dignity is shattered. This is why Cardinal
Pie stated that the Rights of Man are the denial of the Rights of God. The
trilogy in question has been condemned by a whole series of Popes starting from
Saint Pius V and including Pius VII, Gregory XVI, Pius IX, Leo XIII, and Pius X.
Despite this John Paul
II declares '1789 and its Declaration of the Rights of Man and
Citizens developed the conditions for a responsible society which still remains
a goal for our generation for Christians.' The French hierarchy goes even
further and declares that 'fundamentally, the concepts of
(13) Vatican II teaches that 'in
religious matters man is to be guided by his own judgment.' I have avoided the
use of the word 'conscience,' because the word is subject to multiple
interpretations. For the modern this 'still small voice' is equivalent to his
private judgement or 'feelings,' and hence it can be in opposition to the laws
of God ('I feel women have a right to abort their children.') For the Catholic
theologian, conscience is what guides man in the application of God's laws to
specific circumstances. God's laws cannot err, but conscience can. Therefore
the Church seeks to 'properly form' the conscience of its members.
(14) The most important discussion
of this topic can be found in Rev. Dr. Felix Sarda y Salvany,
Liberalism is a Sin. (What is Liberalism?)
(15) See Chapter II on the Magisterium.
(16) 'Americanism'
was a North American variant of Liberalism condemned by Leo XIII in his
Encyclicals Longinqua (1895) and In Amplissimo (1902). Americanism
was an attempt on the part of some members of the hierarchy to reassure
Protestants that Catholics were truly American and without obligatory obedience
to
(17) Liberalism as a philosophy was
created by individuals who were outside the Church, and which, in the practical
order, gave birth to secular democracy (a government 'from below' rather than
'from above'), and to an economic system which as Leo XIII said, 'laid on the
toiling millions a yoke little better than slavery.' Modernism arose within the
Church (Both Loisy and Tyrrell were priests who claimed, even
after their condemnation, to be 'Catholic.').
(18) The Modernist denies
intellection. For him man cannot arrive at the 'preambles of the faith' by the
use of his intellect. In essence, he denies both the Transcendence of God and
His Immanence in creation. He denies the transcendence of truth, and the
immanence of truth in man (that man can be enlightened by grace). This is
nothing other than to deny that man is capable of the Supernatural Life of
Grace.
(19) A reality in the
post-Conciliar Church, but not in the '
(20) 'Human nature, by the very
fact that is was assumed, not absorbed, in Him, has been raised in us to a
dignity beyond compare, for by His Incarnation... the Son of God, in a certain
way united Himself with each man' (The Church in the Modern World)
(21) Man may be free to believe
error, but he can never have the right to do so. (Similarly, just as man has
the freedom to murder, he can never have the right to do so.) One does not have
the right to abuse one's intellect which is given one to know the truth. Error
can never have 'rights.' Only truth has rights.
(22) One readily comes across such
expressions as 'visceral' and 'experiential' Christianity. As Father Greely's
study pointed out '69 of the bishops and only 45% of the priests agreed that
'faith means essentially belief in the doctrines of the Catholic faith,'
whereas 46% of the bishops and 69% of the
clergy would agree that faith is 'primarily an encounter with God and Jesus
Christ rather than an assent to a coherent set of defined truth.' (Chapter V
for source.)
(23) Jean Borella, Le Sens du
Surnaturel, Paris: La Place Royale, 1986.
(24) It is this synthesis that the
post-Conciliar Church hopes to bring about. John Cotter, A
Study in Syncretism, Canadian Intelligence Publication,
(25) Inevitably Barabbas
is chosen over Christ. History is replete with examples of how small pressure
groups can manipulate the 'popular will.' Revolutions never come from 'the
people,' but from small numbers of conspirators. The new Church is a perfect
example. The number of people who wanted change were miniscule. Modernists,
having infiltrated and captured the 'organs' of the Roman Church, proceeded to
proclaim that they were 'democratizing' its character in accordance with the
'will of the People of God.' All protests were ignored and every psychological
method known to man short of physical violence was used to make the faithful
comply.
(26) This is a clear cut rejection
of the Kingship of Christ, of the necessity of patterning
Christian society on divine principles.
(27) The assumption that 'secular
education' is in any sense of the word 'neutral' is absurd. Children are
inculcated from infancy with the pseudo-religious ideas of the liberal
philosophers, and prepared in every way to accept a world that is insane and
even stupid. 'Success,' not 'sanctity' becomes the 'ideal.' By the time they
complete a college education, they either join the 'system,' or are spewed
forth as 'misfits.' Few escape the devastating effects of a secular education
whose avowed aim is to teach men to 'think for themselves' rather than to
'think correctly.' The end result is that the great majority do not think at
all. (The average American is said to watch television 60 hours a week!) By traditional
standards, modern man is probably the least educated collectivity that has ever
lived upon the face of the earth. He may be 'literate,' but he is 'ignorant.'
In passing, one would like to call attention to the almost total destruction of
the Catholic educational institutions that has followed in the wake of Vatican
II. They have indeed 'self-destructed' by achieving an aggiornamento with the
secular institutions around them.
(28) The scandal of annulments
granted on 'psychological grounds.'
(29) It is amusing to note that
John Paul II who delighted in the establishment of a socialist government in
(30) According to several polls, 80
of post-Conciliar Catholics use artificial means of birth control. Traditional Catholics
who use birth control recognize it as a sin against God, but post-Conciliar
Catholics believe they have a right to decide such things - once again based on
their innate dignity and religious freedom. And this attitude is encouraged by
the greater majority of their clergy. There is no longer any difference in the
moral practice of Catholics and non-Catholics.
(31) It is true that all men are
equal in essence, that all will be judged by god, and that each and every soul
is precious to its Maker. but individuals are not equal in merit and will not
be equal in glory; they are not equal in knowledge, intelligence, in common
sense and wisdom. As Nesta Webster points out in her excellent book on the
French Revolution (Calif.: Omni, 1958), 'It is doubtful indeed whether liberty
and equality can exist together, for whilst liberty consists in allowing every
man to live as he likes best, and to do as he will with his own, equality
necessitates a perpetual system of repression in order to maintain things at
the same dead level.' As Leo XIII said, 'that ideal equality about which they
(the modernists) entertain pleasant dreams, would be, in reality, the levelling
down of all to a condition of misery and degradation.' The Church's teaching is
well summed up by Pius XII: 'In a people worthy of the name, those inequalities
which are not based on whims, but on the nature of things... do not constitute
an obstacle to... a true spirit of union and brotherhood. On the contrary, so
far are they from impairing civil equality that they show its true meaning,
namely that... everyone has the right to live his own personal life honorably
in the place and the condition in which...
The only way for equality to become a reality in the social realm is for men to
be subjected to the severest form of despotism. The only way in which the
conflicting ideals of liberty and equality can be resolved is on the basis of
'justice.' Now justice in turn, unless we allow it to be defined by the
'private judgement' of individuals or groups (despots or the state), if it is
to have any 'objective' character at all, brings us back to the teachings of
the Church relative to the social order. either we strive to 'build the city of
'Far back in ancient times we were the first to cry among the masses of the
people the words 'Liberty, Equality, Fraternity,' words many times repeated
since those days by stupid poll-parrots who from all sides round flew down upon
these baits and with them carried away the well-being of the world, true
freedom of the individual, formerly so well guaranteed against the pressure of
the mob. The would-be wise men the intellectuals, could not make anything out
of the uttered words in their abstractions; did not note the contradiction of
their meaning and inter-relation; did not see that in nature there is no
equality, cannot be freedom: that Nature herself has established inequality of
minds, of characters, of capacities, just as immutably as she has established
subordination to her laws: never stopped to think that the mob is a blind
thing, that upstarts elected from among it to bear rule are, in regard to the
political, the same blind men as the mob itself, that the adept, though he be a
fool, can yet rule, whereas the non-adept, even if he were a genius,
understands nothing of the political...
(32) Reason is a discursive faculty
which requires both correct premises and proper logic to come to a valid
conclusion. Truth does not depend on reason but rather, reveals itself and
becomes explicit with the help of reason. This is why reason is called a
'handmaid' of the Intellect. Now reason receives its 'food,' what it reasons
about, from above and from below. From above by means of Intellection or
Revelation;, from below from observed phenomena or from psychological
experience. To place reason at the apex of the human being is to deny both
Intellection and Revelation.
(33) As John McKee said: 'If
theology is faith seeking understanding, modernism is disbelief seeking repose.
A modernist is a man who has lost it: therefore he has to fill the traditional
dogmas with new content...' (The Enemy Within the Gate, Texas: Lumen Christi,
1974).
(34) The use of the word 'symbol'
in the context of Modernism can give rise to confusion. According to Pius X,
for the Modernist, dogmatic 'formulas stand midway between the believer and his
faith; in their relation to the faith they are inadequate expressions of its
object and are usually called symbols... in so far as they are symbols it is
quite impossible to maintain that they absolutely contain the truth.' To speak
of the Scriptures or traditional art as being 'symbolic' in this sense would be
quite wrong.
(35) Roman Catholic Modernism,
(36) 'The essential object of the
movement... was, above all to remain on Catholic ground... to destroy the
absolutist character of her theology and above all, to remold the intellectual
system and teachings of the Church.' L'eglise et la
(37) The contents of this oath is
de fide, oaths being, according to Father Tanqueray, part of the Extraordinary
Magisterium. The Church could never ask a person to swear an oath to error.
(38) Address to Priests at Varese,
Feb. 6, 1963, and The Church in the Modern World, Paragraph 16.
(39) Cath. Doc. 1576 and 77.
(40) It is not my intention in this
book to deal with Protestantism as such, except in so far as the defence of 'sound
doctrine and pure faith' demands. ON the other hand, to quote Chesterton, I
have no intention of using 'that peculiar diplomatic and tactful art of saying
that Catholicism is true, without suggesting for one moment that
anti-Catholicism is false...' Saint peter Julian eymard expresses well the
thought of the Church when he states:
'People often say 'It is better to be a good Protestant than a bad Catholic.'
This is not true. That would mean at bottom that one can be saved without the
true Faith. No, a bad Catholic remains a child of the family, although a
prodigal, and however great a sinner he may be, he still has a right to mercy.
Through his Faith, a bad Catholic is nearer to God than a Protestant is, for he
is a member of the household, whereas the heretic is not. And how hard it is to
make him become one!'
Actually, Protestantism is hardly a religion as such apart from the fact that
it represents the general tendency of modern man to 'protest' against all the
true Church stands for. The genuine Protestant creed is now hardly held by
anybody - least of all, by the Protestants. It began with 'Faith without works'
and has ended with 'Works without faith.' The shibboleth of today is 'It does
not matter what a man believes, it is what he does that matters. Give me a man
who lives for his fellow men! That is Christianity!' so completely have most
Protestants lost faith in the creeds of Calvin and Luther, that they have
almost forgotten what it was they said. (Both, for instance, denied free will).
In practice, included under the term Protestantism would be those who are in
fact agnostics, atheists, hedonists, investigators, theists, theosophists,
followers of eastern cults and jolly good fellows living like beasts that
perish. Finally, many Protestants (meaning Lutherans, Calvinists,
Presbyterians, etc.,) live lives that are in fact far finer than their theology
or ideals would inculcate, for their lives are manifest with many 'good works'
that they do for no conceivable reason (if we take their theology seriously).
Catholics on the other hand, to use the words of St. Thomas More, see 'man's
duty to God as so great that very few serve Him as they should do.' Only the
saints in any way approach in their lives the ideals to which a Catholic
aspires (again, if we take his theology seriously).
CHAPTER XV, part 1
CONCLUSION
'Under the name of the New
Church, the post-Conciliar Church, a different Church from that of Jesus Christ
is now trying to establish itself: an anthropomorphic society allowing itself
to be carried away in a movement of wholesale capitulation under the pretext of
rejuvenation, ecumenism and adoption.'
Father Henri de Lubac, S.J.
It should be abundantly clear that
the 'New' and 'post-Conciliar' Church is both strikingly new
and strikingly different from the Church as it has existed through the ages.
The old Church was and is unabashedly 'triumphant,' felt it had the
fullness of the truth and proclaimed it with a 'militarism' that
seemed at times both offensive and arrogant. The new Church, having achieved an
Aggiornamento with the modern world, is more 'open,' 'gentle,'
'lovable,' and 'accommodating;' it is one that is 'free
of mediaeval rigorism' and 'makes no demands.' The traditional
Church saw its function as one of teaching Mankind the truths entrusted to by
Christ as 'a precious pearl' by Christ; the new Church is trying 'to
define itself' and proclaims it is seeking the truth along with the rest
of mankind. The old Church called those who disagreed with her teachings on
even a single point 'heretics' while the new Church sees them, even if they
deny the very existence of God, as 'separated brethren' having equal 'access
to the Community of salvation,' and hence seeks to 'dialogue'
with them 'on an equal footing.'
In a similar manner, the old Church
saw itself as 'static' and unchanging while the new Church considers
itself 'progressive,' 'evolutionary' and 'dynamic.'
Hence where the old Church claimed to exist in saecula saeculorum
-throughout the ages, the new one repeatedly emphasizes her 'contemporaneous'
character and proclaims in the words of her 'popes' that she
represents a 'new Advent,'
a 'new Epiphany' and a 'new
Pentecost'. In a similar manner, where the old Church
saw herself (as distinct from her members) as a perfect society - the spotless
'Bride of Christ,' the new one declares she 'the
mark of Cain' stamped upon her forehead, and that
she has been deficient in her doctrinal teachings.
Where the old Church saw man as
created in the image of God, but deformed and stained with original sin, the new
Church sees him as having progressed from some primitive condition, as ever
advancing towards some higher state of existence, as more mature, more informed
and hence as more intelligent than his predecessors. Where the old Church saw
man's dignity as dependent upon his conforming himself to his divine prototype,
the new Church declared man was dignified by his very nature. The consequences
of this shift are enormous. Where the former view sees man's intellect as
clouded by his 'fall,' and hence in need of a Revelation in order to know the
truth, the new one declares that man is himself, because of his innate dignity,
the source of truth, and that he is, in religious matters, 'to be his own
judge.' (This is what 'Religious Liberty' is all about.) But if man is no
longer envisioned as fallen in nature and possessed of a 'clouded' intellect,
he has no need for Redemption and for a Revelation to know the truth. The
'fall' has been replaced by an 'Ascendency,' and man instead of God becomes the
source of truth.
The old Church saw its function as
facilitating every individual soul's entry into heaven. She encouraged the
faithful to strive for personal perfection: 'be ye perfect even as your
Father in heaven is perfect.' The new Church while not denying such
(that is not her way, for as John XXIII said, 'the
Church should not be against anything.') stresses her obligation and
desire to be of 'service and fellowship' to the world, of helping
mankind to 'to be more human,' and of fostering those elements in the
world which are leading towards 'wholesome socialization,' a 'universal
culture,' and a 'new humanism.' Her 'internal mission'
is one of 'uniting' mankind so that all men of good will can work
together towards some utopian future in this world. For her salvation
inevitably becomes a 'communitarian' rather than an individual affair.
This has its reflection on the social and political plane. Where the old Church
was unequivocally against Marxism in all its forms, the new Church is clearly
favors Socialism and Communism. Where the old Church desired a theocracy in
which the spiritual authority, vested in the Papacy cooperated with the State
in the governance of the world, the new one favors some kind of world
government under the United Nations or some parallel secular organization. The
'future above' has been replaced by the 'ahead below.' Supernaturalism
is replaced by Naturalism, the Kingship of Christ by that of the Kingship of
Similar shifts in attitude occurred
in liturgical areas. Where the old Church wished by means of her rites to make
the sacred present to man, the new one desires to declare that man himself is
intrinsically 'sacred.' This is why in the new 'mass' the priest turns away
from God and towards the congregation. This is why the old liturgy 'accomodated'
itself to God, while the new one, according to Paul VI, 'accomodates'
itself to modern man. This is why the old Church so carefully preserved the
manner of prayer established for her by Christ and the Apostles, while the new
one prefers a liturgy written by a Freemason with the help of non-Catholic 'observors.'
In the old Church nothing was more sacred than the Words of Consecration used
in the Mass and bestowed on her in detail (in specie) by Christ Himself. In the
new Church these words were changed - the very words of Christ were altered,
thus rendering the 'Confection' of the Sacred Species dubious if not
invalid. All the changes make man rather than God the 'ontological'
center of the action. Altars turned into tables, Sacristies into naves, priests
into presidents and the true immolative Sacrifice into a Protestant 'memorial.'
Similar changes for similar reasons have been made in all the other sacraments
And in order to minimize the possibility of a return to sanity, the new Church
has so drastically changed the rite of Episcopal Ordination as to render the
Apostolic Succession itself most dubious. Where the old Church was surrounded
with the beauty and the mystery of the sacred, the new has has surrounded
herself with the ugliness and banality of modern man.
CHAPTER XV, part 2
CONCLUSION
These changes, despite the gradual manner in which they were introduced, produced chaos. The Church lost her monolithic character. The old Church was a 'closed' society. One accepted its teachings in toto or one excluded oneself from membership. The new Church became an 'open' society frankly describing itself as 'pluralistic.' It accepted a spectrum of beliefs not dissimilar to the Anglicans with their 'High,' 'Low,' and 'Middle' categories, or the Jews with their 'Orthodox,' 'Conservative' and 'Liberal' synagogues.
Initially Catholics divided themselves into groups - the traditionalists who rejected the doctrinal and liturgical changes in toto; the conservatives who disliked the changes and interpreted everything in the best possible and most conservative light; the liberals who while often impatient at the slow rate of change, were nevertheless delighted, and the greater majority of Catholics, used to trusting their clergy, who went along with all the changes in 'obedience.'
After
25 years these groups continue to exist, though their make up and attitudes
have shifted. The traditionalists have remained a fairly stable, small
but slowly increasing group. In almost every city of the world one can find a
priest who says the old Mass and who is supported by a congregation ranging
from a handful to hundreds. The number of young people with large families at
such masses is remarkable. The second group, the 'Conservative Novus
Ordo Catholics,' tend to be older, brought up in the traditional
Church, and accepting with reluctance the changes mandated from
The most significant change has occurred in the Catholic for whom religion has been more a social and cultural matter than a spiritual one. This represents the greater majority of modern day 'Catholics' and includes both those who accepted the changes because they found them satisfying and pleasant, and the children brought up within the new Church. In essence this group has, from the traditional point of view, been totally 'de-Catholicized.' Should they seek to become traditional they require the same catechical training that any non Catholic or 'pagan' would.
The Liberal group remains strong. The fact that many of the more extreme liberals have seemingly left the Church is misleading. Most of the hierarchy still fall within this category, including those in Rome from whom authority emanates and who believe they are leading the Church in the 'avant-guard' of social change (the phrase is Paul VI's). In some parts of the world they represent the dominant Catholic presence under a variety of names the most well know of which is Liberation theologian.
Finally mention must be made of drop in conversions and the enormous exodus that has occurred. Priests and Nuns in the thousands and laymen in the millions. Here figures are hard to come by as many of the 'lapsed' when polled still claim to be Catholic. But the number of masses, communions (despite the fact that the 'faithful' are no longer taught the need to be in a state of grace) baptisms etc., has fallen off precipitously. Several studies show that the children of former Catholics no longer even identify themselves as 'lapsed.' All this is hardly surprising when one considers the banality of the new Church. Those who initially declared that Vatican II and the new 'mass' would bring millions into the Church, now tell us that they are not engaged in a 'numbers game.' Despite this, one should not think the new Church is in the process of disappearing. It fulfills a certain psychological need and while allowing (tolerating) those who take their religion seriously, provides others with the illusion that they can please both God and man with a minimum of effort.
This brings us back to the basic problem. Is the post-Conciliar Church the Church that Christ established? Does it teach what he taught and obey what he commanded? A Catholic believes that 'without [the] faith it is impossible to please God,' and hence that he must be in 'com-union' with the Church that Christ established if he is to save his soul. How is he to recognize that Church with certainty?
CHAPTER XV, part 3
CONCLUSION
How to identify the
For those who believe that Christ
is God, that He founded a visible Church, that He entrusted this Church with
all things necessary for our salvation, and that all Revelation ceased with the
death of the last Apostle - principles which are the sine qua non for being
Catholic - the problem is somewhat simplified. It is but a matter of finding
that Church which He established, the Church that teaches and worships in the
manner that He taught, the (not 'a') Church which has added and subtracted
nothing from the original content, the 'precious pearl' with
which He entrusted it. Such a Church is obviously unchanging. It is, as the
earliest of Creeds attests, is 'ONE HOLY CATHOLIC AND APOSTOLIC.'
Immediately we have a problem.
Almost every sect in existence, including the post-Conciliar establishment,
uses the Apostles Creed and claims to have these qualities. Hence it is that we
must examine the meaning of these terms with care and see precisely how they
apply.
The marks of the True Church: UNITY
The quality of 'UNITY'
demands that the Church that claims to be Christ's must be 'one' with the
Church he established 2000 years ago. The post-Conciliar or new Church, if
words have meaning, denies by definition its identity with the pre-Conciliar or
old Church. The earlier establishment, always claimed that her teachings, her
practices, and her governance were those established by Christ and the
Apostles. Indeed, a necessary criteria for any teaching to be considered
Magisterial was such an identification. Thus it is with justice that Vatican II
teaches that the Church which Christ established 'subsists' in the
post-Conciliar communion: the word subsist excluding identity and exclusivity.
This principal of unity is so
critical that, as the Holy Office stated, it is part of the faith itself. 'The
Unity of the Church is absolute and indivisible, the Church has never lost its
unity, nor for so much as a time, ever can.' To deny it is to deny that
one is speaking of the Catholic Church. Even if there was only one believing
Catholic left alive, unity would reside in him. It is an intrinsic quality of
the Church.
The post-Conciliar Church teaches
she has lost her Unity. She blames herself rather than those who departed from
her bosom for this 'scandal.' Indeed, the re establishment of this lost unity
is her 'internal mission' and the basic thrust of her Ecumenical effort. The
point is critical. If she believed she possessed unity, she would insist that
the other 'ecclesiastical communities' return to her fold and she would concede
nothing to their errors. But convinced she has lost her unity, she concedes
everything. What principle have any of the Protestant sects given up in order
to foster unity with her? Absolutely none. And what principle has she not
sacrificed; what doctrine has she not subverted, on the altar of Ecumenism? She
has prostituted her liturgy, destroyed her sacraments and even altered the very
words of her Founder to achieve this goal.
In no clearer way could the
post-Conciliar Church announce that she has radically separated herself from
the Church established by Christ.
If the Church is defective in UNITY,
it follows that it is also defective in 'APOSTOLICITY.' It has
not only abandoned the Apostolic doctrines, it has also
abandoned the Apostolic 'rites,' and replaced them with rites
of purely human origin. It has not replaced them with other and alternative Apostolic
rites such as those to be found in the Eastern Churches, but with
rites that all intents and purposes are a mixture of the Lutheran and Anglican
services created to deny her fundamental doctrines, rites the development of
which was under the direction of a known Freemason. It has even presumed within
these rites to change the very words of Christ, her founder.
But her lack of Apostolicity goes
even further. The Apostolic Succession which is passed down
through her bishops - the 'descendents of the Apostles' has
been tampered with. If it has been rendered invalid, as indeed is most likely,
then her priests are not ordained and their sacraments in turn, little more
than 'faith supporting' ceremonies. The only sacraments left intact - and this
only potentially since her clergy feel free to change things at will - is
marriage (where the priest is only a 'witness') and Baptism, which she shares
with almost every Christian community. Thus she constantly speaks of the Unity
of the People of God baptized in Christ.
CHAPTER XV, part 4
CONCLUSION
The marks of the True Church: CATHOLICITY
The Church is called 'CATHOLIC'
because the truths she teaches are Universal. As such, all creation must bow to
such truths, as to the divine Name itself -in Heaven, on earth and in Hell.
Consequently, these same doctrines are taught throughout the entire world, and
no Catholic can deny any teaching which the Church declares or has declared to
be true. Truth not only partakes of Universality in space, but also in time -
or more precisely, its essence is timeless and eternal. Such being so these
doctrines can in no way change. Thus, as St. Albert the Great said,
'the faithful can develop in the faith, but the faith cannot develop in the faithful.'
The proper grace assured to the magisterium is by no means the grace of
substituting a new revelation for what has been once and for all revealed, but,
quite on the contrary, the grace of never wandering or allowing the faithful to
wander from its true meaning.
Now here again the post-Conciliar
Church is defective. She has declared as magisterial, and therefore as true,
the entire contents of Vatican II. But Vatican II clearly contains doctrines
that are entirely new and different. Not only new and different, but in direct
contradiction to those taught by the traditional Church prior to the Council.
Now either Truth can contradict itself or God and the Church have lied to us.
The universality of truth precludes self-contradiction for God cannot be divided
against Himself. Hence we must conclude that either the new or the old Church
is false.
Holiness in the Church is not only
dependent upon her sacred 'rites' and 'Christ-given' doctrines, but also by the
'fruits' of her adherents as manifested in the sanctified lives of the
faithful. When we look to the 'fruits' of the post-Conciliar Church, we can
only express great sorrow. The hierarchy vie with each other to openly teach
heresy. Thousands upon thousands of priests have abandoned their sacerdotal
function. Nuns have left the orders in unbelievable droves. The laity have
become like sheep wandering in the desert, virtually indistinguishable in their
religious and moral lives from pagans. Catholic children are no longer taught
the faith and many - perhaps the majority - no longer even consider themselves
as members of the Mystical Body of Christ. The Churches are desecrated and the
altars striped, the tabernacles removed and the perpetual sacrifice abandoned.
After the Council of Trent we had a virtual plethora of saints, both canonized
and uncanonized. After Vatican II - res ipse loquitur.
Now Holiness requires that grace
build on nature. If the new Church denies -(she actually 'denies' nothing, but
simply fails to affirm eternal truths) -that we are both made in the image of
God and that we are stained with original sin, what
'nature' is left in us for grace to work on? Either we are made in the image of
God, or we are made in the image of an amoeba. Either we have immortal souls by
means of which we can be made sons of God and heirs of heaven, or we must be
satisfied with some evolutionary thrust towards 'point Omega.' While
unquestionably there are individuals in the new Church that live lives of
sanctity, one cannot avoid the conclusion that they do so in spite of, and not
because of, what she teaches.
Finally, all these qualities hang
together. Lose one and you loose them all, and even here the post-Conciliar
Church has outdone herself. She has lost them all, and hence each one. This is
not a matter of private judgement, but rather of looking facts straight in the
face. In the words of John
XXIII, it is a matter of 'reading the signs of the time.' After all, if God
works through history, so does Satan.
The traditional Church spoke with
unquestioned authority, and not as the Scribes and the Pharisees. Her
Magisterium came from Christ and the Apostles and functioned to preserve the 'deposit
of the faith' unadulterated. The new Church, having declared that human
dignity inheres by nature in each individual regardless of whether or not he
conforms to the divine prototype; that every man has the right to judge for
himself in religious matters, and that 'religious liberty' is a
divinely revealed principle, can no longer speak with authority.
And indeed, instead of witnessing
to the eternal truths, this Church 'dialogues on an equal footing,'
not only with the 'separated brethren' and the 'world,' but
with agnostics and athiests. Given her principles, how can she do otherwise?
How can those who speak with the words of
If man 'is to be guided by his
own judgment and enjoy freedom' in religious matters, 'private judgment'
is placed on the same plane as divine Revelation. It was of course essential
that the new Church do this if she hoped to embrace the modern world and seek 'unity'
with those who rejected the traditional teachings. But, once she recognized
this 'bastard' authority in those outside her fold, she had to concede
the same privilege to those within. Thus she has become an 'open'
Church, a Church that admits and accepts a 'plurality' of differing
opinions within her bosom. It follows then that her teachings can no longer
reflect an unchanging Magisterium, a 'deposit of the faith,' but only
a variety of 'private opinions.' Unfortunately, the majority
of those who base their beliefs on this principle are unable to agree on very
much and so it follows that the post-Conciliar Church accepts as 'the
people of God' those who accept Baptism and some sort of
belief in Christ, while holding the door open to even 'atheistic
Christians.'
In the practical order most
people's beliefs are the product of their 'feelings,' rather than
clearly thought out positions. Thus the post-Conciliar Church, in so far as it
speaks for religion at all, must unite and represent a conglomeration of such 'feelings.'
Unfortunately feelings are easily influenced by communications media and the 'spirit
of the times.' What inevitably results is that the 'New Magisterium,'
the 'Pope and the Bishops in union with him,' is often little more
than the 'voice-box' of currently fashionable 'public opinion.'
This is why the new Church speaks much of 'peace' and 'uniity;' of the
need for the 'economic development of backward nations' (usually those
'raped' by the modern world, be it Capitalist or Communist); of 'equality'
and 'progress;' of 'human dignity' and 'freedom,'
and of 'defending the 'rights' of modern
man' (usually the 'right' to ignore prescriptions placed upon him by
God). Now, none of these concepts requires a religious tradition or outlook, or
even a belief in God! This same Church speaks little (and always in embarrassed
tones) of sanctity, of the ascetical and spiritual life, of prayer and
sacrifice. (They are not denied, for such is not the current methodology of the
revolution.) Even the most flagrant heretics and the wildest liturgical abuses
are allowed without reprimand, for every person must now be allowed to 'do his
own thing.' The only thing forbidden is tradition.
There is of course nothing wrong
with a concern for the social order, but here again the new Church betrays
truth by virtually limiting her outlook to that of modern man. Doing good
rather than being good becomes the goal. Once again, she has abandoned her
teaching role. She sees the choices before the world as between Capitalism and
Communism (clearly favoring the latter) and has abandoned all attempts to teach
a traditional Christian economics. While lip service is sparingly given to the
Encyclicals of Pope Leo XIII, Marxist analysis is pushed in thinly disguised
socialist tracts like Paul VI's
Progressio populorum. No wonder Liberation Theology is the wave of the
future. No wonder Fidel Castro tells us that we should fear the Jesuits more
than Russians!
She has in effect chosen the City
of
Witness is born to the justice of
this statement by comparing the old and new liturgies associated with the Feast
of Christ the King. In the Collect, where the Church formerly prayed 'Grant
in Thy mercy that all the families of nations, rent asunder by the wound of
sin, may be subjected to Thy most gentle rule,' she now prays, as any
Protestant might, 'May all in heaven and earth acclaim your glory and never
cease to praise you.' In similar fashion, following her innovative
teaching on Religious Liberty and the obligations of the State to give equal
protection to every possible belief system, the hierarchy has insisted that
Catholic countries like
But even worse is the new Church's
abandonment of her authority on the spiritual and moral plane. By this I do not
only refer to such things as her abrogation of the Index, her refusal to
excommunicate the most notorious heretics and her abandoning of the Oath
against Modernism. Rather, I refer to what is of far greater importance: her
inability to take a moral position that the world will listen to. Throughout
history and up until the time of the Council, whenever she spoke out, the
faithful obeyed and the world listened. This is no longer the case. In the end
this defect will lead to the most drastic enslaving of man conceivable. Who is
left to speak out against the naturalistic forces, the powers and
principalities that increasingly dominate the world? Today, when the
'pope'speaks, even his closest Bishops hasten to contradict him. His own
followers decry his words before others have even had a chance to read them.
And the Bishops with their interminable declarations and 'National Conferences'
are, with justice and reason, totally ignored.
When the Church is no longer a
force for Truth and Morality, then governments will becomes the means of
legislating in this area. Once this happens, those who cannot accept the 'new
morality' will be 'obstructionists.' If euthanasia is
proclaimed a government policy - and it was by the Nazis in Germany, a
so-called 'Christian' country, and it will be again - then those who
refuse to accept this 'good' will have to be 're-educated.'
Our religious beliefs will be allowed only if we keep them to ourselves, and do
not teach them to our children. When we feel called upon to speak out against
the prevailing tide -to witness to the truth - when we refuse to accept the 'rulings'
of a numerical majority or reject the demands and directives of any power group
that happens to control the government, then we will be 'obstructing' the 'will
of the people' and will be declared 'enemies
of the state.' And when this happens, where will the
'visible' Church be? Who will speak for us? We shall have to stand
alone and accept the consequences. As soon as the hierarchy abandons its
traditional role of defending the 'deposit of the faith,'
and of teaching what Christ taught, it abdicates its spiritual authority. When
the sheep are abandoned by the shepherds and led by hirelings and wolves, 'weeping
and gnashing of teeth' inevitably follow.
And If not in our day, then in the days of our children. A Church which
achieves an aggiornamento with the modern world can hardly oppose that world.
CHAPTER XV, part 5
CONCLUSION
Progress and evolution - the real opiates of the people
The new Church has done these things in greater part because she believes in 'progress,' and because she would unite herself with the 'dynamic' and 'evolutionary forces' that she believes will go to create a better world for all mankind - a sort of utopian 'kingdom of man on earth.' One would like once more to make it clear that the traditional Church is not against 'progress,' if by this term we are referring to the advances of modern science. The designing of 'better mouse-traps' is clearly of advantage to society, providing of course that justice is not violated, and the true and proper ends of man not hindered. As to the creating of a perfect society on earth, a society that, as T. S. Eliot says, is 'so perfect that no one will ever need to be good,' the traditional Church knows this is an absurd dream. She knows that no progress and no tyranny will ever make an end of suffering,. for, even in the garden of Eden a 'snake' was to be found. Moreover, she cannot accept evolutionary theory even in its mitigated form, the evolution of man from lower forms of life and the fall of man from an Edenic paradise are mutually contradictory. If man is made in the image of an amoeba rather than the image of God, there is not only no Fall, there is also no need for grace, no nature for grace to build on, and no need for Redemption.
Yet
all this does not mean that man should not, in conformity with his nature and
with simple good sense, attempt to overcome the evils he encounters in the course
of life - for this however, he requires no injunctions, either divine or human.
But to seek to establish a certain state of well-being with God in view is one
thing, and to seek to institute a perfect state of happiness on earth apart
from God, is quite another. In any event, the latter aim is foredoomed to
failure, precisely because the lasting elimination of our miseries is dependent
upon our conforming to the Divine Equilibrium, and upon our establishing the
It is not supernatural religion that is the opiate of the people, but rather these false ideas of progress and evolution. It is they that provide modern man with a false faith (in evolution and the future superman), a false hope (in a worldly utopia) and a false sense of charity (in doing good on to others.)
Peace and ecumenism
Ecumenism, which John Paul II has repeatedly told us is the fundamental thrust of the new Church, essentially places truth on the bargening table. Once Christians considered the truths they adhered to so important that martyrs eagerly offered up their lives, Church Fathers accepted exile and the faithful mutilation, rather than abandon even an iota of the Faith. A modernist faith renders such attitudes irrelevant. 'Truths' which are merely expressions of the collective consciousness of the people are rendered unimportant and unworthy of suffering for.
Our age is an age of apostasy. The terrible apostasy of our era is not due to the fact that the world is filled with heretics and atheists. All things being equal, they cannot but stengthen the faith of the pious, no matter how many they may be. Our contemporary apostacy which the acceptance of the Ecumenical movement exemplifies, is due to the fact that most of us have stopped believing in the Truth; have ceased believing in the existence of Truth and that it is worth struggling for. Even heretics who believe in their heresy have become a rare species. Today people have lost every conviction. Everything is relative doubtful and hence indefinite. Little exists that is worth fighting for. Little appears worthy of support except the pleasures of this fleeting life. In such a world, even the convinced heretic is a breath of fresh air.
And it is this that explains the close relationship between the Peace movements and Ecumenism. In order to have pleasurable pastimes, the peaceful co-existence and cooperation of all peoples is absolutely essential. Without this it is impossible to assure the procurement of material goods. In order for this to be realized, all boundaries must fall. Religions, ideologies, and nations must unite. Every cause of war, battle and counter-opinion must cease to exist. The policy of 'co-existence,' the idea of establishing a One World Government, Masonic syncretism - these are all at heart nothing but the expression of man's inordinate thirst for undisturbed pleasurable living.
Ecumenism
teaches that truth is nowhere to be found. It is the assassination of the hope
that has lived in the heart of man from time immemorial. It is the rejection of
Truth and its suplantation with man-made 'truths.' These man-made truths, of
necessity, must make concessions, one to another, for the common good. It is
not Christ who asks for the so-called union of Churches, but the world. Christ
does not ask for the union of falsehood and truth; it is the world that seeks
to adulterate the truth, to make it relative and partial. This is why so many
who have absolutely no interest in religion as such, so vigorously support the
Ecumenical movement. Ecumenism is the best possible way of neutralizing
Christianity. It is the last and most perfect trap that the devil can set for
mankind and his most terrible, underhanded attack against the
CHAPTER XV, part 6
CONCLUSION
'Let no one at that day say in
his heart ... unless God willed it, He would not have permitted.' No: The
Apostle forewarns you, saying beforehand, 'God shall send them a strong
delusion,' not that they may be excused, but condemned...'
St Cyr. Catech. XV, 16-17
The new Church is promising us a
social and religious utopia. Let us consider what Scripture has to say about
the later days, presumably those in which we live today.
St. Paul warned us in his second
letter to Timothy that 'the time will surely come when men will grow tired
of sound doctrine,' and Christ Himself said 'I know that, after my
departure, ravening wolves will enter in among you, not sparing the flock...
men speaking perverse things' (Acts, 20:19). Such has occurred throughout
the course of history, so we must look for further guidelines. We know that at
some time in history an 'Antichrist' will arise and reign supreme.
Indeed, his reign will only be terminated by the Second Coming of Christ in
glory. But we are told even more. St. Paul warns us in his letter to the
Thessalonians, 'Let not man deceive you by any means, for that day shall
not come, except there come a falling away first' and 'now ye know
what withholdeth, that he [Antichrist] might be revealed in his time... He that
now withholdeth will withhold, until he be taken out of the way' (2 Thes.
2:3-10) There are certain other indications of the events that will precede the
second coming. Thus Christ warns us in Matthew (Chapter 24) that there will be
'false Christs,' and 'false prophets... showing signs and wonders,'
'iniquity abounding,' and 'love waxing cold.'
He adds further, 'when ye shall see all these things, know that it is near,
even at the doors... When ye shall see the abomination of desolation... stand
in the holy place... then let them that be in
It would seem then that the coming
of Christ will be immediately preceded by a very awful and unparalleled
outbreak of evil, called by St. Paul an Apostasy, a falling away in the midst
of which a certain terrible Man of Sin and child of perdition, the Antichrist,
the special singular enemy of Christ, will appear; that this will be when
revolutions prevail, and the present framework of society breaks into pieces; and
that prior to this happening, the spirit which he will embody and represent is
kept under 'the powers that be,' but that on their dissolution, he will rise
out of their bosom and knit them together again in his own evil way, under his
own rule, to the exclusion of the true Church. Remembering that the Old
Testament prefigures the New, let us look to this source for further help:.
One of the particular signs of this
time will be 'the abomination of desolation' which we are
warned of in both the Gospel of Matthew and Mark. This phrase occurs in several
places in the Old Testament. Thus in Daniel 9:27 we read that 'The victim
and Sacrifice shall fail: and there shall be in the
In Maccabees we have the story
of Antiochus, the savage persecutor of the Jews, who is often taken as a type
of Antichrist. Let us consider a few passages from this text that might well
apply to the present situation. 'In those days went there out of Israel
wicked men, who persuaded many, saying, let us go and make a covenant with the
heathen that are round about us; for since we departed from them, we have had
much sorrow. Then certain of the people were so forward herein, that they went
to the King, who gave them license to do after the ordinances of the heathen...
and [they] made themselves uncircumcised, and forsook the holy covenant and
joined themselves to the heathen, and were sold to do mischief...'
And after these events, Antiochus
returning from
And what do we see in these times
when the 'continual sacrifice' is but rarely performed. And what is
the 'autodestruction of the Church' but the 'destruction of the
Vineyard?' 'O God, they have defiled Thy Holy Temple' (Ps. 78:1)
with 'dance liturgies' and 'picture-slide services.' 'Thy
Holy Places are come into the hands of strangers' (1 Maccabees, 2: 8-12)
in the manner of heretics and 'separated brethren' preaching from our
pulpits. 'Behold our Sanctuary and our Glory is laid waste'(ibid), for the
tabernacles have been removed and the altars turned into tables. No wonder 'My
people have forsaken Me' (Jeremias 2:13).
One could of course search the
Scriptures for still more clues - but we shall rest with one, the Apocalyptic 'mark
of the beast.' This is usually assumed to imply that man will worship some
'animal' such as the 'golden calf.' However, one possible
understanding of the 'beast' is man himself, that is man qua man which
is so strongly stressed in the Documents of Vatican II. This is man who is 'the
author of his own culture,' man who 'is striving to come to an
authentic and full humanity.' After all, the curse of the angel in 16:2 is
'upon men who had the character of the beast.' This is man who no
longer prays and acknowledges God in other than vague and sentimental terms
that have no meaning in reality. This is man whose relationship with the
supernatural is one of personal 'feeling' and 'encountering'
rather than one of 'knowing' and 'accepting Revelation.' This
is man who 'through his dealings with others, through reciprocal duties, and
through fraternal dialogue develops all his gifts and is able to rise to his
destiny'(Pastoral Constitution on the Church, Para. 25). This is man whose
faith is a 'simple sublimating aspiration' rather than a 'belief
in the doctrines of the Catholic Church. This is man who no longer needs God or
His Church, and who, if he does not proclaim that 'God is dead,' at least
relegates Him to a 'nursing home.' This is modern man who has divorced
himself from all Tradition and is convinced that he can 'make it on his own.'
This is man who has reduced himself to the level of a 'beast.' This is
man who needs no special 'mark,' but rather leaves his mark on every thing he
touches.
Finally Christ repeatedly tells us
that when He comes again, he will find but a small 'remnant' that is
faithful (Luke 18:8) - a remnant upon which Antichrist will visit persecutions
- a remnant that 'shall call upon His Name.'. 'Two parts in all
the earth shall be scattered, and I will bring the third part through the fire,
and will refine them as silver is refined: and I will try them as gold is
tried. They shall call on my Name and I will hear them. I will say 'thou art my
people': and they shall say, 'the Lord is my God.'' (Zacharias, 13: 8-9).
To quote
Scripture and Vatican II are
obviously in direct contradiction with regard to what the end of times will
bring - or are they? The destruction of the Mass, the great Apostasy, and the
small persecuted Remnant are hard if not impossible to reconcile with the 'unity
of the People of God' under the aegis of the United Nations. The promised
'conversion of the Jews,' the 'restoration' before the final
coming, are things remote to our understanding. But as always, mankind is faced
with choices. Man's freedom is bound to his responsibilities and he must accept
the consequences of his acts.
CHAPTER XV, part 7
CONCLUSION
Has a Catholic layman the right to judge these matters?
One constantly hears the statement that it is not within the provenance of the average Catholic layman to judge such issues, and that one must be a trained theologian to understand them. Such is false. If an individual is unable to judge of such matters, not only would there be no conversions to the Church; there would also be no guilt incurred in embracing heresy or apostatizing from the Faith. What the Church condemns is our making judgements about souls, for only God really knows the 'bowels' of a human being. As to discerning between truth and falsehood, that is our obligation.
As for current training in theology, if one is to judge by the post-Conciliar hierarchy, this is proscription for damning one's soul. Theology has never been the sole prerogative of those in holy orders, and it is perfectly conceivable that a given layman may be more intelligent and discerning than many priests; indeed the times would seem to supply more than ample evidence of such. In point of fact, the laity have an obligation to know their catechism and to judge innovations and doctrinal changes by it. It is tradition and orthodox doctrine that provide the laity with the means of making such judgments. By following these infallible guides they will neither be led astray, nor will they be guilty of presumption.
The final solution
What
then can the traditional Catholic do? Faced with the present situation, he must
still be primarily concerned with the salvation of his own soul. No man can
offer his neighbor what he does not himself possess, and no man can change the
world without first changing himself. The
'So what shall the Catholic Christian do if some part of the Church should come to detach itself from the communion, from the Universal Faith? What other side could he take than to prefer to the gangrenous and corrupted member, the body which is whole and healthy? And if some new contagion should seek to poison, not only a little part of the Church, but the whole Church at once, then his greatest care should once again be to adhere to antiquity, which obviously cannot be seduced by any deceitful novelty.'
This
has always been the attitude of the true Church. St. Athanasius was
willing to stand alone against all the bishops of the world - even to the point
of having his excommunication confirmed by a Pope who allowed himself to be
pressured by the 'power structure' of the then existing 'world.'
Yet today he is a canonized saint and who but the scholars of the Arian heresy
have even heard of the name of Pope Liberius, to say nothing of 'the
bishops in union with him?' Witness the words of St. Hilary of
In a certain sense, the faithful Catholic has no choice. He cannot ask with Pilate 'what is Truth?', but must accept that 'infallible Truth' that Christ revealed to His Church. Now there can be no doubt but that the post-Conciliar 'popes' and the bishops in union with them have abandon the faith. (Even on the human plane they have abandoned mankind by their acceptance of Communism.) There can be no doubt but that Vatican II is a modernist and hence an heretical (theologically a 'robber') Council, that places man on a par with God. There can be no doubt but that the validity of the Sacraments and even of the Apostolic Succession has been undermined if not destroyed. Given this situation, and even granting that some of the issues can be debated, the faithful Catholic has no choice but to adhere with all his heart, with all his soul, and with all his mind, to that same body of Truth which is the Truth of All Times. It is not just our 'right,' but our 'obligation' to do so.
One cannot expect the average Catholic to be a well-read theologian or Canon lawyer. But one can expect him to reject anything in the Second Vatican Council that in any way departs from the 'deposit of the faith' as taught in any standard traditional catechisms. He must also reject any ambiguous manner or equivocal way of stating the Truth, as well as anything that in any manner even slightly suggests innovation. He must refuse obedience to anyone who attempts to Protestantize his religious beliefs and practices. He cannot accept 'dubious' sacraments, for as the theologians say, a dubious law/sacrament/pope is no law/sacrament/pope at all. If the traditional 'Canon of the Mass' is of 'Apostolic origin,' there is no way in which he can accept an ersatz canon of purely 'human origin.' All this is NOT a matter of his exercising 'private judgment' or of his personal 'freedom of conscience'' it is a matter of an OBLIGATION in conscience - a well-formed conscience - a conscience molded by that traditional body of doctrine which has been 'believed by all, believed always and believed everywhere' since the time of Christ. Any attempt by the New and post-Conciliar Church to hinder him in this is a direct attack on his soul.
Nor
can the Catholic hide behind the mask of ignorance. No one can claim that it is
not his responsibility to know his faith. To do so is to liken oneself to those
who were unable to come to the 'marriage feast' because they had to care for
their oxen. As
Every
post-Conciliar Catholic brought up in the traditional faith knows that
something is very wrong. Every parent who sends his children to the services of
the
While
I have by no means covered the entire scope of the post-Conciliar deviation,
nor marshalled all the available evidence, it can honestly be stated that
nothing in this book is either 'new' or 'original.' All these things, as is
obvious from the innumerable quotations, have been said before. Just as the
CHAPTER XV, part 8
CONCLUSION
Some would-be loyal Catholics have
attempted to avoid these issues by taking a 'conservative' stand. They accept
Vatican II as a 'legitimate' Council and stretch its
statements to force them into an orthodox mold. They accept
(admittedly with regret) the Novus Ordo Missae and seek out
priests who will say it 'properly' and with some modicum of dignity. They
stress the intermittently orthodox statements of the post-Conciliar 'popes' and
ignore those that conflict with tradition and the faith. Such is not an
acceptable stance for a traditional Catholic.
Others insist on declaring that the
post-Conciliar 'popes' are true and valid popes, and advocate a policy of
disobeying them, not only on doctrinal issues, but also on the administrative
level. For them Vatican II is legitimate when 'interpreted in accordance with
tradition.' Since they insist on deciding what is and is not traditional, they
assume to themselves Magisterial authority. While declaring that the
post-Conciliar sacraments are in se valid (another Magisterial
statement), they administer pre-Conciliar sacraments in clear cut
disobedience to those whose authority they proclaim. And further, while
declaring that the new Canon
law binds, they refuse to follow its commands. Such an attitude is far from
being Catholic. It is one thing to adhere to traditional forms while holding
that one doesn't know whether a given 'pope' is a true and valid pontiff, and
quite another to declare him valid and disobey him. Such a position not only
lacks logic and, if not heretical, is clearly schismatic.
Still others avoid the issue by
attending Eastern Uniate churches. Such is only a delaying
action, for the these Churches are also under attack. Those in the
There is another group of Catholics
that admit all we have said is true, but who stay within the new church because
they hope to reform it from within. They see themselves as 'infiltrators' whose
function it is to preserve the 'true faith.' The problem with such an attitude
is that they give witness -however regretfully - to all that Vatican II teaches
and all that the Novus ordo Missae implies. Examples of such are priests who
say the new mass with the proper words of consecration (is this not
disobedience?), or who provide the laity with 'benediction' or rosary services.
Such individuals do a great deal of harm for they lend 'respectability' to what
they claim to abhor. There are two fundamental errors involved. First, they are
seemingly (if not in fact), denying the true Catholic faith, which no Catholic
can do. What saint of the Church has ever infiltrated the Lutheran or Anglican
bodies to bring them back to orthodoxy? What martyr ever became a follower of
the Roman gods to convert Caesar? The second error is to suppose that it is
possible for Truth to infiltrate error. The very act involves a dissimulation
and a lie. It is a 'freedom' given to Satan that he can act in this manner, for
he is not bound by the rules of morality. The Modernists, the Albigensians, the
Communists and the Freemasons do such things. Catholics never can, for they
must declare their faith - and if they are not obliged to do so under every circumstances,
they can never deny it or give witness against it. To act in such a manner is
to give support to the enemies of the true Church, and hence to the enemies of
Christ.
To admit that there is room within
the new Church for conservative priests (and for a
conservative laity) is to admit in one and the same breath that there is also
room - and on an equally legitimate basis - for 'liberal' priests, a 'liberal
mass' and a 'liberal theology.' One might well ask if Christ
was a 'conservative' or a 'liberal' priest - recognizing of course that various
answers would be given by Novus Ordo Catholics. One must remember that if there
are those who travel at great pains to attend a service that is faintly
recognizable as 'Catholic,' There are also those who attend a variety of
bizarre 'masses' who can claim and who are recognized as being just as
'Catholic.' If the Latin Novus Ordo is approved, so is the 'clown 'mass,' or
whatever enthusiasm will replace it in an attempt to keep the attention of the
congregation. For a Catholic to take a 'conservative stance' is for him to
admit (and indeed, to connive at) the fact that the new Church is in fact a
'pluralistic' and 'open' Church. He is, within this framework, simply 'picking
and choosing' what seems right to him. The conservative Catholic in fact is one
who leans towards orthodoxy, but one who refuses to make the necessary
commitment. As
Many dream and claim that the
post-Conciliar Church is returning to tradition and point to miniscule
concessions as evidence of such. Others beg for patience and charity. What they
do not understand is the revolutionary principle of two steps forward, one step
back. Every revolutionary stage has embraced this principle and the new Church
is no different. To those who assure us of a return to tradition a simple answer
is to be given. When Vatican II is thrown out, when the Novus Ordo Missae is
discarded and condemned, when the true and unequivocally valid sacraments are
returned to the faithful, then we will believe the leopard has changed its
spots. When that occurs the post-Conciliar Church will have returned to unity
where traditional
Catholics already are. Till then, we owe no charity to error.
CHAPTER XV, part 9
CONCLUSION
A traditional Catholic
(can there be any other kind?) is one who adheres to the teachings of the
Church as they have always been. He insists upon the traditional sacraments
administered by validly ordained priests. As such he rejects the teachings of
Vatican II, the Novus Ordo Missae and all the other post-Conciliar sacraments.
The argument that Vatican II
contains many orthodox statements does not impress him. He knows the Church has
never mixed poison with her medicine; that error and truth make poor
bedfellows. The only traditional attitude towards ambiguous and inconsistent
teachings is to reject them in toto.
Traditional Catholics avoid making magisterial statements. Only the true
Church can speak with the authority of Christ. This in no way precludes their
having strong and reasonable theological opinions. Hence they will not say
absolutely that the new mass (or any given sacrament) is invalid, but simply
that its validity is highly doubtful or almost certainly absent. Now it is a
principle that to accept dubious sacraments is a sacrilege. Hence it is that a
traditional Catholic insists upon priests ordained before 1968, or
conditionally reordained by traditional Bishops with the ancient rites. It is a
farce for a minister ordained by the new rites to say the ancient
And what of the post-Conciliar
'popes'. Here various positions are held. Once again, individuals cannot claim
magisterial authority, and hence, no once can say with absolute certainty what
these individuals are. But if we cannot speak for the magisterium, we are not
obliged to abandon all logic. Hence it follows that one can say these
individuals, on the basis of their statements and actions are not Catholic. And
knowing that a non-Catholic cannot be a pope, one can hold to the firm
theological opinion that these men are not popes. Such is the essence of the Sede
Vacante position. On the other hand, one can also hold as a
'theological position' that they have some 'material' function, without any
'formal' or spiritual authority. Finally, one can simply say that one is unsure
of their status, but regardless of what it is, one is going to remain Catholic
in one's beliefs and practices. What one cannot do is declare they are popes,
that they are Christ's Vicar on earth, and then disobey them with impunity.
Now there are many who will not
accept such criteria for being a traditional Catholic. Knowing that an
'untraditional Catholic' is a contradiction in terms, they appropriate to
themselves the designation regardless of where they stand on the issues. There
is a spectrum of belief in the new Church and most unlikely segments claim the
designation. Paul VI asked us to accept his new 'mass' in the name of tradition
and even Liberation Theologians claim the desugbatuib. Hence, to find out where
a given Catholic stands, one must ask him his position on the Mass, on the
teachings of Vatican II and on the individuals who currently sit on Peter's
chair. These are and will remain the issues that unite and divide the faithful.
A Catholic who adheres to the
traditional position cannot be accused of turning his back on the 'existing'
Church. On the contrary, in opposing the new 'mass' and the doctrinal changes
introduced by Vatican II, he is only remaining faithful to what the Church has
always taught. There is no such thing as the 'existing' Church in opposition to
'the Church of the past.' There is only one Church, a Church that traces its
origin back to Christ, and those of Modernist or 'conciliar' persuasion have
apostatized from it. This is something we dare not do. Using the analogy of the
'bark of Peter, we are not 'rebels' because we are faithful to the 'owner' and
refuse to join with those who would 'mutiny' and steer the ship into unknown
and perilous waters. The accusation that traditional Catholics are 'rebels' is
as absurd as labeling Thomas More and Cardinal John Fisher rebellious to God
because they refused to obey the legitimately crowned king of
Nor for the same reason are
traditional Catholics 'schismatic.' There is not doctrine of the Church that we
deny - not even that of the primacy of Peter. It is not the traditional
Catholic that is schismatic, but the post-Conciliar Church - and that body is
not so much schismatic - that would be to place it on a par with the Greek
Orthodox - as it is heretical. Equally offensive is the post-Conciliar practice
of labeling us 'Protestants' because we choose to reject their Modernist
beliefs. We are not picking and choosing because we adhere to the constant
teachings of the Church; rather, we are choosing to be Catholic. It is not our
Mass the Protestants use, but the 'mass' of those who would tar us with this
brush.
Nor are traditional Catholics in
'disobedience.' No one can command one to sin, and to go to the new 'mass' is a
sin and a sacrilege. No one can command one to deny the teachings of Christ,
and to accept Vatican II is to deny His teachings. That those who insist on
being Catholic are in disobedience is an absurdity. And what makes this
accusation both hypocritical and offensive is that it comes from those who have
made a virtual profession of being disobedient. Threats of excommunication by
the post-Conciliar Church are also a 'joke.' A traditional Catholic is
delighted to be outside the new Church, for that Church is not the Body of
Christ. Such threats mean no more than if they came from some other Protestant
sect or from the Freemasons. No traditional Catholic can be in communion with
the new Church because that would place him in communion with a host of
heretics.
CHAPTER XV, part 10
CONCLUSION
No indeed. The fact that in every
city and every nation of the world traditional Catholics
abound is proof to the contrary. And indeed, the Gates of Hell can never
prevail, for even if Catholics are reduced to a handful, it is with them that
the faith will exist. One does not need the sacraments or even priests to
remain Catholic. The Japanese managed to do so for three hundred years with
neither. St. Anthony of the Desert lived for years without the
administration of a priest. (Of course, it goes without saying that one is
obliged to have recourse to the sacraments when and where they are available.)
One must remember that Christ said that when he returned, he would only find
remnant faithful - but it is that remnant that will stand out against the Gates
of Hell. Nor are we tried beyond our strength - for such is a de fide teaching
of the Church. There is nothing that has ever prevented us from being Catholic
but our own cowardice or ignorance.
Conclusion
God does not ask the impossible. He
does ask that we be Catholic and that we live our faith to the fullest degree
possible. He doesn't ask that we solve the problem of a traditional bishop. He
doesn't ask that we solve the problem of the pope. We must have faith - as
Abraham had faith - that all that happens, and that the future of the Church
itself, are within His disposition. But for us as individuals there is only one
option. And that is to become or remain a fully traditional Catholic, for as
God promised us through the mouth of Matthew, 'he that shall persevere to the
end, he shall be saved.'
To the post-Conciliar Church,
to its 'popes' and 'the hierarchy in union with them,' and to the 'world'
which they have embraced, I say with St. Jerome: 'Whosoever you be who assert
new dogmas, I beg you to spare Roman ears, spare that faith which was praised
by the mouth of the Apostle. Why, after four hundred years do you try to teach
us what we knew till now? Why do you produce doctrines which Peter and Paul did
not think fit to proclaim? Up to this day the world has been Christian without
your doctrine. I will hold to that faith in my old age in which I was
regenerated as a boy.'
FOOTNOTES:
(1) Father Lubac is a great
admirer of Teilhard de Chardin and was once considered a
'progressive,' but found himself outpaced by the periti at the Council. He made
these comments at the International Congress of Theology in
(2) A religion can be defined by
its Creed, Cult (manner of worship) and governance. I have said little of the
latter, for the new Code of
Canon Law functions to bring her governance into line with the new
doctrinal and liturgical principles.
(3) Many of these were already
'liberalized' by their education, and were uncomfortable in the traditional
Church. They welcomed the changes as a 'liberation.'
(4) If one were to ask a group of
ten such 'Catholics' what they believed, one would get ten different answers.
(5) With regard to 'governance',
one must distinguish divine laws established by Christ, and human laws
established by the Church with Christ's authority. Strictly speaking, one
cannot object to the changing of human laws, as this has been continuously done
throughout the ages. However, one must distinguish between human laws
established to protect divine laws, and human laws established to undermine
those ordained by God. The new Church changed divine laws in its promulgation
of 'Religious Liberty.'
(6) I.e., for something to be de
fide, it had to trace its origins back to Christ and the Apostles.
(7) At least with regard to faith
and morals.
(8) Some have described this
'freedom of conscience' as 'the freedom not to have a conscience.'
(9) And this despite the economic
failures of every socialist regime that has ever existed - some 66 during this
century.
(10)
(11) Let not the so-called failure
of Pius XII be raised.
Listen to the statement of Albert Einstein:
'Being a lover of freedom, when the
revolution came in
(12) As J.M. Cameron said:
'The conflict between the regal and the priestly power... no more exists. No
one doubts that in a purely legal sense, the State is omnipotent, and that if
and when the command of the State is resisted on grounds of conscience or of
interest, there is no body of recognized rules to which a cogent appeal can be
made.' (Terry Lectures, Yale Univ. Press., 1966).
(13) Witness, the Church's refusal
to condemn Communism at Vatican II and her scandalous treatment of Cardinal
Mindszenty. The Iranian ambassador to
(14) The new Church's relations
with Communist countries bear witness to this. John Paul II along with every
Polish bishop not in jail, has sworn allegiance to this Communist nation which
is openly trying to dechristianize the faithful.
(15) As an editorial in the
L'Osservatore Romano (March 3, 1977) stated: 'No one today any longer believes
in tradition, but rather in rational progress. Tradition today appears as
something that has been bypassed by history. Progress, on the other hand
presents itself as an authentic promise inborn in the very soul of man - so
much so that no one today can be at home with tradition which represents what
has passed, but only in the future with an atmosphere of progress.' Not
everyone is so enamored with progress however. As William Morris said at the
end of the last century, 'I have no more faith than a grain of mustard seed in
the future history of 'civilization,' which I know is doomed to destruction:
what a joy it is to think of!' Even a recent editorial of the New York Times
states: 'It takes a touching faith in 'progress' - and a certain cultural
arrogance - to believe that western science and technology are bound to improve
the lot of Third World Peoples. It doesn't work out that way.' The 'Literature
of indictment' is full of condemnations of this false 'superstition.' Why is it
however such a powerful 'opiate?' Why do those who have placed their faith in
the present order of things put so much stress on this concept? The answer is
simple. The present state of affairs, as is obvious to any thinking person, is
so terrible, and so clearly fraught with danger on every plane, that it is necessary
to provide some'hope' for future improvement. Progress has been touted as an
aphrodisiac for the discontented masses ever since the Reformation. This along
with the falsifying and re-writing of history that presents mediaeval times as
'horrible' - the 'dark ages' convinces modern man that things were far worse in
the past and will be far better in the future. (For a more realistic
perspective, see William Cobbett, A History of the Protestant Reformation in
England and Ireland, Ill.: TAN, 1988.) If modern man were convinced that the
present situation was permanent, deprived of the consolations of religion, he
would openly revolt and destroy his present masters.
God spoke through Jeremiah: 'You of this generation, take not of the word of
the Lord: Have I been a desert to
(16) It is entirely false to say
that the Church is against science as such. Some of the world's greatest
scientists have been devout Catholics. Empirical science as a subject is
restricted to the realm of measurable facts. Religion is not. It is only when
modern science claims to encompass the whole of reality - to be in effect, a
religion; or when science is allowed to run amuck without moral restraints - that
the Church rightly protests.
(17) The story of SS. Balaram and
Josephat are pertinent. Suffering, Illness, Old Age and Death are the lot of
man that no Utopian society can remove. Even in Purgatory there is suffering.
(19) Of course many Catholics have accepted
evolution despite the fact that scientists consider it a far from proven
theory; despite the fact that Scripture tells us all things reproduce 'after
their own kind,' despite the fact that Monogenism - that we all descend from
Adam and Eve - and Creation ex nihilo are de fide teachings of the Church.
Biological evolution violates every scientific and rational principle for it
claims that the greater can come from the less. In point of fact, there is
absolutely no scientific evidence that can be brought forth in favor of it, and
those scientists who do believe in it do so with a 'blind faith.' (For a fuller
discussion see: Douglas Dewar, The Transformist Illusion,
Mitigated Evolution, or the idea that God works through the evolutionary
process, is also absurd. If such is the case then prayer (to change the forces
of evolution), charity to our neighbor (interfering with natural selection),
and sanctity (a matter of our choice) are absurd.
It is sad to note how frequently avant guard Churchmen are behind in their
scientific thinking. Just as they embrace Protestant theologies at a time when
the Reformation sects are recognizing their own bankruptcy, so also they
embrace scientific theories as fact when they have been all but discredited.
John Paul II is a firm believer in Evolution. To quote him directly: 'All the
observations concerning the development of life lead to a similar conclusion.
The evolution of living things, of which science seeks to determine the stages
and to discern the mechanism, presents an internal finality which arouses
admiration. this finality which directs beings in a direction for which they
are not responsible or in charge, obliges one to suppose a Mind which is its
inventor, its Creator' (General Audience, July 10, 1985.) Believe this, and you
will believe anything.
The prophet Daniel tells us that Antichrist 'in his estate he shall honor the
'god of forces'; and a god whom his fathers know not shall he honor...'
(11:39). What better definition could one give of the 'god of forces' then the
current belief in Evolution?
(20) The
(21) Quo Primum guarantees the
right of a Catholic to say and or attend the traditional Mass, and anyone who
denies him this privilege will incur the wrath of SS. Peter and Paul.
(22) The first edition published in
1978 has not been shown to be heretical by a single person. Even prior to this
the author carried on an extensive correspondence through Mother Theresa with
Cardinal Knox (or his theologian). At the end of this correspondence, which
Mother Theresa refused permission for publishing, Cardinal Knox concluded that
the author was invincibly ignorant of the Catholic faith, but was unable to
tell him on what point of doctrine he was innocent.
(23) He recognizes that baptism is
validly administered, as indeed, the valid baptisms of Protestants were always
recognized by the Church. But one is never sure about post-Conciliar baptisms,
and hence conditional re-baptism is usually necessary. The situation is similar
with marriage.