Eleison Comments

“Greek Gifts” – II

“Greek Gifts” – II on August 27, 2011

“But, your Excellency, how could you in last week’s “Eleison Comments” (214) call in question, as you did, the sincerity and good will of the Roman officials who are only seeking to put an end to the alienation of the Society of St Pius X from the mainstream Church? You compared them to the Greeks deliberately deceiving the Trojans by means of the Trojan Horse. But all they want is to overcome the long and hurtful division between Catholics of Tradition and Church Authority!” Answer, one need not at all call in question these Romans’ sincerity and good will. There, in fact, is the problem! After nearly 500 years of Protestantism and Liberalism our age is so confused and perverse that the world is now full of people doing wrong even while being convinced that they are doing right. And the more convinced such people are that they are doing right, the more dangerous they can be, because with all the more force of subjective sincerity and good intentions they push towards doing objective wrong, and they pull others with them. The more sincerely today’s Romans are convinced of the rightness of their Newchurch, the more efficaciously they will destroy the true Church.

“But, your Excellency, God alone judges their intentions!” When it comes to defending the Faith, subjective intentions are comparatively unimportant. If Romans mean well in trying to pull the SSPX into the mainstream Church, I may like them personally but I will hate their errors. If they do not mean well because they know that they are trying to destroy the true Faith, than I shall not like them and I will just the same hate their errors. Their being likeable or not, or liked by me or not, is of little or no importance compared with those errors by which they are, objectively, destroying the Church.

When likeable men are peddling horrible errors, it is all too easy either to say that the errors are as likeable as the men, in which case the men incline us to liberalism, or to say that the men are as horrible as their errors, in which case the errors of the Conciliar Popes incline us to sedevacantism. But the reality today is that it has never been easier in all the history of mankind for men to be likeable at the same time as their errors are horrible. Such is our age. This situation could get worse only under the Antichrist, but it is his forerunners that are already driving the world to its ruin.

In the meantime the Romans who on September 14 are due to meet with the leaders of the SSPX are sure to be convinced of the rightness of the Newchurch as reshaped by Vatican II, in which case they are in grave error, but they may be chosen for their personal charm, to help draw the SSPX towards official Rome. Then be not surprised, dear readers, if the SSPX will be made to seem as though it is spurning Rome’s noble offers and good intentions, but that will not be the case. Any spurning by the SSPX will only be of horrible errors. Long live true Rome! Long live sweet Romans! But perish their errors!

“Your Excellency, what is their essential error?”

Putting man in the place of God. They are sliding into apostasy, and taking numberless souls with them.

Kyrie eleison.

“Greek Gifts” – I

“Greek Gifts” – I on August 20, 2011

On September 14 in a few weeks’ time is due to take place in Rome, so we are told, a meeting of Cardinal Levada and Roman officials with the Superior General of the Society of St Pius X and his two Assistants. Catholics who appreciate all that Archbishop Lefebvre and his Society have been given to do over the last 40 years in defence of the Faith need to be forewarned, because that Faith is ever more in danger, and “Forewarned is forearmed,” especially by prayer.

It was Cardinal Levada, Prefect of the Congregation for the Doctrine of the Faith, who was entrusted two years ago with overseeing the doctrinal Discussions that ran from the autumn of 2009 to April of this year, between Rome and the SSPX. It was Rome that invited the SSPX to this meeting. It seems reasonable to anticipate that the Romans on September 14 will be laying down as to future relations with the SSPX their decision emerging from the Discussions.

Now by all accounts the Discussions made clear that no doctrinal agreement is possible between the SSPX as cleaving to the age-old Church doctrine, and today’s Rome as set upon the Conciliar teaching of the Newchurch, and moreover persevering in this disorientation, as is clear from the Newbeatification of John-Paul II in May and from Assisi III due to happen this coming October. So the situation coming out of the Discussions remains exactly where it was two years ago, going into the Discussions: on the one hand, for the glory of God and for the salvation of souls, the SSPX strives to help Rome back to the true Catholic Faith, whilst for the glory of modern man and for the satisfaction of his ignoble media (as in January and February of 2009), Conciliar Rome is doing all within its power to induce the SSPX to blend into the mind- and soul-rotting ecumenism of the Newfaith.

What then can we imagine Rome imposing on September 14? Either carrot or stick, or more probably, as adjusted by their expertise in its reading of the current state of mind within the SSPX, both. The stick could be a threat of total “excommunication” for the SSPX, once and for all. But who that has the Catholic Faith could be scared by such a threat? When Archbishop Lefebvre was threatened for the first time with “excommunication” from the Newchurch, we remember his reply: “How can I be put out of a ‘church’ to which I have never belonged?”

On the other hand the cleverest carrot from Rome could be the apparently irresistible offer of “full communion with Rome” on the SSPX’s ownterms. Only there might be hidden away a little clause that would stipulate that future SSPX Superiors and Bishops might be chosen by a joint committee of Rome and the SSPX with the merest majority of members being – Romans. After all, would the SSPX be wanting to come under Rome, or not? “Make up your minds!” will be their reasonable demand, as Cardinal Ratzinger reportedly cried out in 2001.

Clear minds recall the saying of the wise – but scorned – Trojan who did not want the Greeks’ Horse to be brought into Troy: “Howsoever it be, I fear the Greeks, even when they bear gifts.” But the Trojan Horse was brought in. We all know what happened to Troy.

Kyrie eleison.

Innocent Ignorance?

Innocent Ignorance? on August 13, 2011

A reader asks a vital question: « If a good Protestant has lived a good life but still firmly believes that the Catholic Faith is wrong, so that he does not even consider entering the Catholic Church, can he still be saved?” The question is vital (from “vita” in latin, meaning “life”), because it is a question of eternal life or death for countless souls.

By way of answer, the first thing to be said is that every soul appearing at death instantaneously before God’s judgment seat will be judged by him with a perfect justice and with a perfect mercy. God alone knows the depths of a man’s heart which a man can hide from himself, let alone from other men. Men may misjudge, but God never. Therefore the “good Protestant” will be damned by himself or saved by God, exactly as God knows that he has deserved.

Nevertheless it stands to reason that if God wants all of us to be saved (I Tim.II,4), and requires of us to believe on pain of damnation (Mk.XVI,16), he will have let us men know what we must believe and what we must do to save our souls. What then must the “good Protestant” believe?

At the very least any soul to be saved must believe that God exists and that he rewards the good and punishes the wicked (Heb.XI,6). If a “good Protestant” who has led “a good life” does not believe that, he cannot be saved. But many Catholic theologians go further and say that to be saved one must also believe in the Holy Trinity and in Christ as Redeemer. If these theologians are right, then there may be many more “good Protestants” who cannot save their souls.

And God may require of them to believe in more than just these absolute basics, depending upon how much opportunity they have had in life to learn of the Truth that comes from him. If they are ignorant of all the rest of the Catholic Faith, have they never come across it? Possibly not. But possibly they have. I can remember my mother telling with admiration how a Catholic priest once answered all the serious questions of her “good Protestant” father, but there was no follow-up that I know of. If then “good Protestants” have even only once come across Catholic truth, why exactly did they not follow up? Unless it was badly presented, they were in effect rejecting truth. Can they have rejected it without some fault? Then did they reject it innocently or wilfully? “Good Protestants” easily consider themselves to be innocent, as do we all, but God is deceived by none of us.

However, there is also what a “good Protestant” must do to be saved. He may not know all that the Catholic Church infallibly requires of us in morals, but he does have at least the natural light of his in-born conscience. Now it may be truly difficult with original sin and with no help from the Catholic sacraments to follow that natural light of one’s conscience, but if one does seriously violate it or twist it out of true, it is easy to live and to die in mortal sin, a state in which no soul can be saved. Again, the “good Protestant” may plead ignorance of the fullness of God’s law as Catholics can know it, but is his ignorance truly “invincible,” i.e. innocent? For instance, did he really not know, or did he actually want not to know, that artificial means of birth control are seriously displeasing to God?

God knows. God judges. May he have mercy upon all “good Protestants,” and upon all of us.

Kyrie eleison.

Faith Victorious

Faith Victorious on August 6, 2011

By way of answer to Bishop Tissier de Mallerais’ persuasive criticism of Pope Benedict’s thinking, laid out briefly in the last four numbers of these “Comments,” what then shall we say (Rom.VI, 1)? Let us look at three arguments by which good Catholics might seek to defend the Pope from the accusation that his thinking is not Catholic.

A first line of defence might claim in general that to attack in any way the Pope is to help the enemies of the Church. But is not the primary duty of the Pope to “confirm his brethren in the Faith” (Lk.XXII, 32)? If then a Pope’s thinking seriously strays from the Faith, to point out to him, with all due respect, where he is going astray, is not to attack him, or to do the work of the enemies of the Church. It is to help him to see clear to do his duty, and to remind him of the one and only means he has of conquering those enemies, who are today more powerful than ever – “This is the victory which overcometh the world – our Faith” (I Jn.V, 4).

A second objection to Bishop Tissier’s argument, particular to our own time, might be that Pope Benedict is a prisoner in the Vatican, so he is not free to defend Catholic Tradition as he would really wish to do. Now it is true that the post-Conciliar Popes have been surrounded by high-up Church officials who are Freemasons secretly bent upon destroying the Church. It is also possible that since Vatican II the money-men have had more and more of a financial slip-knot around the Vatican’s neck. But enough dollars would follow the true doctrine, if only it were proclaimed, and if Benedict’s faith were not imprisoned by Hegelian errors, it would easily have the victory over the Freemasons all around him. Victory by martyrdom? It might take a series of martyr Popes, but if only we deserved them, as in the early Church, the Vatican would soon again be free!

A third more direct objection was alluded to in the last “EC”: Benedict XVI might claim that he believes not only in Faith and Reason correcting one another, but also in the Traditional Faith. Thus, he might say, he himself absolutely believes that Jesus’ own crucified body rose alive with his human soul from the tomb on Easter morning, so if he also tells modern man that the real meaning of the Resurrection is not a material body coming out of a material tomb, but spiritual love conquering death, that is merely to make the Resurrection accessible to disbelieving modern man.

But, Holy Father, did or did not that crucified body rise alive from that material tomb? If it did not, stop believing that it did, stop even pretending to believe that it did, and resign from being the Pope of delusional Catholics. But if it did rise from the tomb, then THAT is what you must proclaim to poor modern man, and you must – pardon my language – cast his disbelief in his teeth. Modern man does not need to be told about luv, luv, luv. He hears it all day long! He does need to hear the rational argument, not pre-supposing faith, that only Our Lord truly risen could have both stopped his implacable enemies in their tracks and turned his totally dispirited Apostles into world-conquerors.

Holy Father, it is useless trying to get through to the world on its own rotten terms. Conquer it on Our Lord’s terms! And if you are obliged to give to us an example of martyrdom, do believe that that is the example that many of us may need in the not too distant future. We humbly pray for you.

Kyrie eleison.

Benedict’s Thinking – IV

Benedict’s Thinking – IV on July 30, 2011

In the fourth and last part of this overview of Bishop Tissier’s Faith Imperilled by Reasonthe Bishop pronounces judgment upon Pope Benedict XVI’s system of re-interpreting the Catholic Faith in order to make it more accessible to modern man. Defenders of the Pope might accuse the Bishop of presenting only one side of the Pope’s thinking, but that side is there, and the Bishop is right to bring it out into the open, and to show its coherence as a system of error, because the more truth is mixed with it, the better disguised it will be, and the more damage it can do to the salvation of souls.

In Chapter IX of his tract, Bishop Tissier shows how the Pope changes what Catholics believe in, and why. True Catholics believe in the Articles of Faith as defined by the Church, which they accept because of the objective authority of God revealing them. But to Benedict this seems an abstract religion of cold definitions, so instead he will say, “Faith is a meeting with Jesus, a person, the presence of God, a presence of love.” Now belief changed in this way may feel more warm and personal, but it also risks being the vague fruit of personal experience, based on subjective feelings, which are unreliable. But who really wants a tottering bridge to Heaven, just because it feels good?

In Chapter X the Bishop goes on to show how the whole system of belief totters which emerges from this change, because Benedict’s recipe for a felt Catholicism is to purify dogmas of their non-essential past, and enrich them with a more understanding awareness drawn from the present. But the prime former of present-day awareness is the philosopher Kant, followed by Benedict, who holds that God cannot be proved, but only postulated or fabricated according to men’s needs, which take the place of objective realities. In any such world, how many people will postulate God at all? Small wonder if in 1996 Cardinal Ratzinger foresaw a dim future for the Church.

In his Afterword, Bishop Tissier concludes that the synthesis between modernity and Catholicism being subjectively sought for by Benedict’s imperative need for a reconciliation between his Catholic heart and his modern head, is impossible. For instance, the Pope wants to believe that the Rights of Man, idolized in every democracy of today, are merely the up-dating of Christianity, but they are in fact its death. Implicit in their logic is a declaration of independence from God, and of liberation from all constriction by any God-given human nature. They are in fact an atom bomb in modern man’s war on God, a keystone in the New World Order.

So the Pope, says the Bishop, must put no hopes for upholding the world in any such “mutual purification and regeneration” of religion and reason in view of their “mutual enrichment.” When it comes to religion, secularized reason has little or nothing of value to offer, and all attempts of Catholic theologians to come to terms with it will collapse like a house of cards, just like the New World Order that such theologians are hoping to serve. And the Bishop gives to St. Paul the last word – “For other foundations no man can lay, but that which is laid: which is Christ Jesus” (I Cor.III, 11).

Bishop Tissier’s complete tract has been available in French, but it may for the moment be out of print. English and Italian translations are accessible on the Internet.

Kyrie eleison.

Benedict’s Thinking – III

Benedict’s Thinking – III on July 23, 2011

After studying the roots of Pope Benedict’s thinking (EC 209), Bishop Tissier in his Faith Imperilled by Reason proceeds to study its fruits. If that thinking is rooted above all in the systematic subjectivism of Kant (1724–1804), those fruits cannot be good. How can the objective truths of the Faith be made in any way intrinsically dependent on the participation or reactions of the subjective believer? The Gospel, dogma, the Church, society, Christ the King and the Last Ends will be, one after another, mortally stricken.

Let us start with the Gospel. Its value lies no longer in telling the historical facts of the life and death of Our Lord, but rather in the power of its narrative to evoke existential problems of our own time. For instance whether Our Lord’s very own body sprang re-united with his human soul out of the tomb on Easter morning is not important. What matters is the modern meaning behind the narrative: love is stronger than death, Christ lives on by the force of love, and guarantees that we too will survive by love. Forget the reality or the facts. “All you need is love.”

Dogma needs likewise to be purified of the past and enriched by the present. Now the present-day philosopher Heidegger teaches that the person is a “self-surpassing.” Then Christ was the man so totally self-surpassing, so completely striving for the infinite beyond himself, that he fulfilled himself to the point of becoming divine. So the dogma of the Incarnation no longer means that God became man, but that man became God! Similarly the Redemption must mean no longer that Jesus paid to his Father by his terrible Passion the debt for all men’s sins, but that by his Cross he loved God in our stead as God should be loved, and he attracts us to do the same. Sin has ceased to be a mortal offence against God, it is merely a selfishness, a lack of love. So Mass no longer needs to be a sacrifice, and the priest becomes merely the animator of the communal celebration. No wonder Benedict believes in the Novus Ordo Mass.

As for the Church, since the existent person is the supreme value (cf. EC 209) and all persons are equally existent, then away with a Church of hierarchical inequalities, and away with the Catholic Church as the one and only Ark of Salvation, because the followers of every religion are existent persons. Let ecumenism replace all Catholic missionary efforts. Also, making the person into the supreme value will dissolve society by subordinating the common good to the individual’s rights, and it will undermine both marriage and society by putting the mutual company of the male and female persons in front of children. As for Christ the King, he will be dethroned by the bestowing upon every person such dignity that the State must protect that person’s right to choose his own religion.

Finally death, from a penalty, becomes a remedy for our ills. The particular judgment means only a reward. Hell is no more than an irrevocably selfish state of soul. Heaven will be “an ever new immersion in the infinity of being” – what being? – and so on. Here is a new religion, comments Bishop Tissier, rather more comfortable – at least vhere below – than the Catholic religion.

Kyrie eleison.