GORĄCE TEMATY: aborcja : pornografia : homoseksualizm	PROGRAMY NARZĘDZIOWE: | Real Player | Nero | Skiny do Winampa | Analiza prawna - kredyty mieszkaniowe
Tematyka poniższego artykułu ----->	Salvation History	Socialization, transcendent, remnant, Archbishop, Oscar Romero

Rev. Rama Coomaraswamy

CREED AND CULT IN THE POST-CONCILIAR CHURCH
A STUDY IN AGGIORNAMENTO (part 5)

SALVATION HISTORY AND THE COMMUNITARIAN NATURE OF GOD'S PLAN

Vatican II taught that the Church 'his bound to no particulars form or human culture, nor to any political economic or social system.' Indeed, the Council goes further and teaches us that 'a more universal form of human culture is developing, one which will promote and express the unity of the human race... 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 man not just as individuals, but as members of a certain community. 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 the 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 or all mankind... Every type of discrimination, whether social or cultural , whether based on sex, race, color, social condition, language or RELIGION, is to be overcame and eradicated as contrary to God's intent.

These passages are most revealing. Not only do they reaffirm much that I have said above s they also tell us a great deal about the nature oft the 'new humanism' which the 'new People of God' will share when the Church finally realizes herself. First, let us consider the concept or Salvation history - the idea that salvation is part of a historical process and that God wishes to save us as a community rather than as individuals. Does this mean that on the Day or Judgement I will not have to answer for my individual sins, but only have to show my 'party cards?' And are not those who refuse to become united with the 'new people of God' also guaranteed their salvation because of the Incarnation? How can all this be consistent with the Scriptural prediction of a great apostasy and that on the Last Day Christ will find but few - a Remnant who invoke the name or God - Who remain faithful?

Next, let us consider how the 'new People of God' are to be organized. In his encyclical Pacem in Terris John XXIII advocates that this one world community be under 'a public authority, having world-wide power and endowed with proper means for the attainment of its objective, which is the universal Common Good...' And what organization is to achieve this? According to all the post-Conciliar 'popes,' it is the United Nations. Listen to the accolades Paul VI gives this organization which all the world knows is heavily infiltrated with Communist ideologues and whose meditation room is for all the world like a Freemasonic temple:

'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 for peace and concord... The goals or the United Nations are the ideals 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 or 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 third point to draw from these quotations is that all cultures are to be blended - including Communist cultures. T. S. Eliot pointed out that there has never been a culture without a cult. One cannot divorce Hindu culture from the Vedas and the Upanishads; one cannot conceive of Islamic culture apart from the Koran. But now we are to have a new kind or culture, a 'universal Cultures' And how is this culture to be created? Vatican II assures us there is no problem. '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 watch man is defined first of all by his responsibility towards his brother and towards history (55)'.

The fourth point is that there is nothing wrong with Communism,. As John XXIII said, '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 dignity since they are bodies whose membership is made of these same human beings.' Indeed, there is a 'wholesome socialization' that is constantly advocated both by Vatican II and the post-Conciliar Encyclicals.

This explains why John XXIII made a 'secret' agreement with the Russians prior to the Council and why the Council failed, nay, refused, to condemn Communism. Listen to the words of Paul VI addressed to Communist China during the time of Mao Tse Tung:

'The Church recognizes and favors the just expression on the present 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 China in order to show with how much interest and sympathy we look on their present and enthusiastic efforts for the ideals of a diligent, full and peaceful life.'

Not one of the post-Conciliar popes has ever spoken out against Communist principles. When a Czech newspaper recently criticized John Paul II for being an anti-communist and a reactionary, the L'Osservatoro Romano expressed strong indignation and stated that the pope found the accusation 'grossly offensive' and 'absurd'. In a similar manner be told Archbishop Oscar Romero shortly before the latter's death that 'the Church - his Church - Was not anti-Communist.' Presumably then, what Paul VI calls 'the new economy of the Gospel' will have some sort of Marxist socio-economic structure. Let me not fail in justice. The new Church conceives of a Christian Marxism divorced of violence and its atheistic principles, or to use the words of Teilhard de Chardin, a combination of the rational force of Marxists with the human warmth of Christianity. But is not this to forget that the traditional Church has repeatedly condemned Communism; that Pius XI called it 'a pseudo-ideal of justice, of equality and of fraternity... intrinsically evil', and further stated that No one who would save Christian civilization may collaborate with it in any undertaking whatsoever.

So much then for what John XXIII called his 'new Pentecost'and for what John Paul II has termed 'the church of the New Advent.' Perhaps after all, those of us who were never dissatisfied with the old Pentecost and the old Advent, and who increasingly see ourselves as a 'remnant', have reason for not being enamoured with it.

* * *

I have presented to you a brief and incomplete spectrum of post-Conciliar teachings which traditional Catholics refuse to accept. I would summarize these as the acceptance of Evolution and Progress in biological, social and doctrinal realms, and consequently or the need for the Church to continually adapt itself. What John Paul II calls 'the startling vision of Vatican II' also includes the acceptance of the idea that Christ is 'in a certain way' united to all men for all time, and that, thanks to the Incarnation, all men are saved. If such is so it follows that salvation itself has a communitarian character and that the Sacrifice of the Cross loses its redemptive power - it becomes but a witness to the wonderful dignity of man. If all men are saved by the fact of the Incarnation, what becomes the function of the Church? She 'realizes' herself, not in saving souls - that is already achieved - but by fostering the unity on the people of God and the creation of a 'new humanism' in which, all men are united as brothers under the fatherhood of God. Indeed, the Church is a sign and a sacrament of this unity which only 'subsists' in the visible Catholic Church. And how does the Church envision this 'new humanism'? I think it fair to say, as some sort of perfect society, a society in which man is the creator of his own culture, and in which a 'wholesome socialization' - some sort of Marxist economic and social structure - will inevitably develop. Indeed Jonn Paul II was right when he said that 'The Second Vatican Council has laid the foundations of a substantially new relationship between the Church and the world, between the Church and modern cultures.'

I would ask you to pause and consider these ideas. Are they not in fact the ideas that pervade the modern world? Do we not repeatedly hear of the coming age of Aquarius in which all men will be united in peace, harmony and a common culture, in which 'every type of discrimination, whether social or cultural, whether based on sex, race, color, social condition, language or RELIGION' will be eliminated? And cannot all this be achieved without the help ot the Church? Remove from the preceding paragraph all mention of God and do we not have secular humanism? No wonder Cardinal Suenens said Vatican II was 'a French Revolution in the Church' Extraordinary!

But a religion consists of more than Creed. It also expresses itself by means of a Cult. As John Paul II said, 'the liturgical renewal is... the measure and the condition for putting into effect the teaching of the Council' (Dominicae Cenae). Let us next turn to the Novus Ordo Missae and see whether: