Eleison Comments

Faith Killers

Faith Killers on May 12, 2012

But if Rome offers the Society of St Pius X all that it wants, why should the SSPX still refuse? Apparently there are Catholics still believing that if a practical agreement fulfilled all the SSPX’s practical demands, it should be accepted. So why not? Because the SSPX was brought into existence by Archbishop Lefebvre not for its own sake, but for the sake of the true Catholic Faith, endangered by Vatican II as it has never been endangered before. But let us see here why the Newchurch authorities will seek any practical agreement as much as the SSPX must refuse it.

The reason is because the Newchurch is subjectivist, and any merely practical agreement implies that subjectivism is true. According to the new Conciliar religion, dogmas of Faith are not objective truths but symbols that serve subjective needs (Pascendi, 11–13, 21). For instance if my psychological insecurity is calmed by the conviction that God became man, then for me the Incarnation is true, in the only sense of the word “true.” So if Traditionalists have their need of the old religion, then that is what is true for them, and one can even admire how they cling to their truth. But in justice they must agree to let us Romans have our Conciliar truth, and if they cannot make that concession, then they are insufferably arrogant and intolerant, and we cannot allow such divisiveness within our Church of luv.

Thus Neo-modernist Rome would be happy with any practical agreement by which the SSPX would even only implicitly renounce its radical claim to the universality and obligation of “its” truths. On the contrary the SSPX cannot be happy with any agreement that in an action speaking louder than words would deny the objectivity of “its” religion of 20 centuries. It is not “its” religion at all. To come to an agreement with subjectivists, I have to stop insisting on objectivity. To insist on objectivity, I cannot accept any terms at all proposed by subjectivists, unless they renounce their subjectivism.

These Romans are doing no such thing. Yet another proof of their crusading insistence upon their new religion came in the form of their recent “Note on the conclusions of the canonical visit to the Institute of the Good Shepherd” in France. Readers will remember that this Institute was one of several founded after the Council to enable Traditional Catholicism to be practised under Roman authority. Rome can wait for a few years before closing in, to make sure that the poor fish is well on the hook, but then –

The “Note” requires that Vatican II and the 1992 Catechism of the Newchurch must be included in Institute studies. The Institute must insist on the “hermeneutic of renewal in continuity,” and it must stop treating the Tridentine rite of Mass as its “exclusive” rite of Mass. The Institute must enter into official diocesan life with a “spirit of communion.” In other words, the Traditional Institute must stop being so Traditional if it wants to belong to the Newchurch. What else did the Institute expect? To keep to Tradition, it would have to get back out from under the Newchurch’s authority. What chance is there of that? They wanted to be swallowed by the Conciliar monster. Now it is digesting them.

So why, in Heaven’s name, would it be any different with the SSPX? Rome’s temptation may be rejected this time round by the SSPX, but let us be under no illusions: the subjectivists will be back and back and back to get rid of that objective truth and objective Faith which constitute a standing rebuke to their criminal nonsense.

Kyrie eleison.

Benedict’s Ecumenism – IV

Benedict’s Ecumenism – IV on May 5, 2012

The Catholic Church has always taught that it is Jesus Christ’s one and only true Church, so that even if the mass of believers leave it, as will happen at the end of the world (cf. Lk.XVIII, 8), still it will not have lost its unity. Thus St Cyprian said that the unity of the Church arises from a divine foundation knit together by heavenly sacraments, and it “cannot be torn asunder by the force of contrary wills.” Souls may fall away or tear themselves away, but the Church they leave behind remains one. On this view “Church unity” can only mean souls coming back one by one into the one true Church.

That is not Vatican II’s view of the Church. By saying (Lumen Gentium #8) that Christ’s Church “subsists in” the Catholic Church, the Council opened the door wide to distinguishing between the two, and to pretending that Christ’s “true” Church is broader than the “narrow” Catholic Church. On this view there are pieces of Christ’s true Church scattered outside the Catholic Church, whereupon “Church unity” means putting these pieces together again without individuals having to convert one by one. This was certainly the view of the brilliant young Council theologian, Fr. Joseph Ratzinger, as is shown by astonishing words of his from soon after the Council, quoted with references in Dr. Schüler’s Benedict XVI and the Church’s View of Itself, pp. 17–19. A brief summary highlights their drift:—

Wherever there is Bishop, Table and Word of God, there is “church.” This true broad Christian communion has been gravely narrowed down over the centuries by Roman centralization, which drove the Protestants to break with Rome. The doctrinal differences should have been lived with. So return-to-the-fold ecumenism needs to be replaced with co-existence ecumenism. Churches must replace Church. Catholics must open up. Conversion will be only for the individual who wishes. Protestant errors are, virtually, Protestants’ rights.

But where is the Faith in all this talk of Church and churches? Or doctrine? Apparently nowhere. And what kind of unity can exist between souls that have beliefs as contradictory as those of Catholics (old-fashioned) and Protestants? It can only be a quite different unity from that of the pre-conciliar Church, and therefore quite a different Church. Indeed young Fr. Ratzinger was working towards the Newchurch. However, the Newchurch’s unity became a problem. Firstly, the unity of the Church is a dogma. And secondly, as Cardinal and Pope, Joseph Ratzinger found himself having to defend Newchurch unity against even wilder Revolutionaries than himself (e.g. Fr. Leonard Boff), for whom the Newchurch “subsists” all over the place, in many different pieces.

So Schüler quotes the Cardinal arguing that the Church of Christ has its complete realization in the Catholic Church, but not so as to exclude its incomplete realization elsewhere (but then how is it one?). Similarly the identity of the Church of Christ with the Catholic Church is substantial but not exclusive (but how can identity be anything other than exclusive?) Again, the complete being of Christ’s Church is in the Catholic Church, but it also has incomplete being elsewhere (but how can a being be complete if part of it is elsewhere?). And so on.

In brief, Benedict XVI’s Newchurch includes elements both Catholic and non-Catholic. But even partly non-Catholic is not Catholic as a whole. Therefore Benedict’s ecumenical Newchurch is, as such, not the Catholic Church.

Kyrie eleison.

“Enlightenment” Darkness

“Enlightenment” Darkness on April 28, 2012

Whether or not the Society of St Pius X finally decides to by-pass the doctrinal disagreement and to enter into a purely practical agreement with the authorities of the Conciliar Church in Rome, souls concerned for their eternal welfare must understand as fully as possible what is at stake. In this connection a friend of mine just sent me an admirable synthesis of the heart of the matter:—

“From 2009 to 2011 so-called “Doctrinal Discussions” took place between Vatican experts and four theologians of the SSPX. These discussions made clear just how firmly the Roman authorities are attached to the teachings of Vatican II. That Council attempted to reconcile Catholic doctrine with the concept of man as developed by the “Enlightenment” of the 18th century.

“Thus the Council declares that by reason of the dignity of his nature, the human person has the right to practise the religion of his choice. Accordingly society must protect religious liberty and organize the peaceful co-existence of the various religions. These are invited to take part in ecumenical dialogue, since they all possess their own part of truth.

“In effect, such principles deny that Christ is truly God, and they deny that his Revelation, the deposit of which is guarded by the Church, must be accepted by all men and all societies. Thus the doctrine of religious liberty, as expressed in the Conciliar document Dignitatis Humanae#2, contradicts the teachings of Gregory XVI in Mirari Vos, of Pius IX in Quanta Cura, of Leo XIII in Immortale Dei and of Pius XI in Quas Primas. The doctrine expressed in the Dogmatic Constitution Lumen Gentium #8, according to which divine Providence uses non-Catholic sects as means of salvation, contradicts the teachings of Pius IX in the Syllabus, of Leo XIII in Satis Cognitum and of Pius XI in Mortalium Animos.

“These novel doctrines which along with many others contradict the formal and unanimous teachings of Popes before the Council, can only be qualified in the light of Catholic dogma as heretical.

“Therefore since the unity of the Church rests on the integrity of the Faith, it is clear that the SSPX cannot come to any agreement – be it only “practical” – with those who hold such doctrines.”

When my friend accuses the 18th century movement of intellectual emancipation known as the “Enlightenment” of being at the root of the churchmen’s 20th century collapse, he is making essentially the same point as Archbishop Lefebvre when he said to priests of his, half a year before he died in 1991: “The more one analyzes the documents of Vatican II . . . the more one realizes that what is at stake is . . . a wholesale perversion of the mind, a whole new philosophy based on modern philosophy, on subjectivism . . . It is a wholly different version of Revelation, of Faith, of philosophy . . . It is truly frightening.”

So how does one get one’s mind back in subjection to God’s reality? One way might be to get hold of the papal Encyclicals mentioned by my friend above, and study them. They were written for bishops, but Conciliar bishops are not reliable. Today’s laity must take in hand their own formation – and their own Rosary.

Kyrie eleison.

Benedict’s Ecumenism – III

Benedict’s Ecumenism – III on April 21, 2012

In these “Comments” two weeks ago was the promise to look at three quotes from Vatican II which have done much to dissolve the Church of Jesus Christ, which is the Catholic Church. And one week ago was the warning that the texts of Vatican II are ambiguous, so that they can always be made to look as though there is nothing wrong with them. But only one of their two possible meanings is innocent. The other meaning is deadly for the Catholic Church, as the last forty years have proved.

The first quote comes from Lumen Gentium #8. Here it is: “The one Church of Christ . . .constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by Peter and the bishops in communion with him.” Now what does that word “subsists” mean here? The ambiguity is that it can mean either that Christ’s Church exists mainly and only in the Roman Catholic Church, which is what the Church always taught up to Vatican II, or it can mean that Christ’s Church exists mainly but not only in the Catholic Church, in which case Christ’s Church also exists partly outside the Catholic Church. This opens the door to the Conciliar ecumenism which breaks down the Catholic Church’s dogmatic claim to be the exclusive ark of salvation: “Extra ecclesiam nulla salus.”

The problem here is that it is also a dogma that the Church is one. At every Sunday Mass we hear or sing that we believe in the “one, holy, catholic and apostolic Church.” Then how can Christ’s Church be divided amongst several more or less churchlike communities? If the Church is one, it cannot be several. If it is several, it cannot be one. In his book on Benedict XVI and How the Church Views Itself, Dr. Wolfgang Schüler gives a series of quotes of Joseph Ratzinger to show how as a theologian he enthusiastically promoted the breaking down of the Catholic Church’s exclusivity, but as a Cardinal and Pope he has struggled to maintain also the Church’s oneness.

The second quote comes from Unitatis Redintegratio #3: “Very many of the significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church.” Now the obvious meaning of these words is that as gold coins build up a heap but can also be found as gold coins outside the heap, so Church elements listed by the Council such as “faith, hope, charity and other gifts of the Holy Spirit” can be recognized existing as such outside the Catholic Church. But Our Lord said that branches cut off his vine wither and die (Jn. XV, 6). What is his vine if not his Church?

The third quote draws the logical conclusion, just a little further in the same document (U.R.#3):” The churches and communities separated (from the Catholic Church) have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation . . .” But as Archbishop Lefebvre said: “No community insofar as it is separated from the Catholic Church can enjoy the support of the Holy Ghost since its separation means resistance to the Holy Ghost. He can work directly only on souls, he can use directly only means, that show no sign of separation.”

Vatican II essentially misunderstood the Church. Let us next see with the help of Dr Schüler how Benedict XVI has applied both brake and accelerator to that misunderstanding.

Kyrie eleison.

Conciliar Ambiguity

Conciliar Ambiguity on April 14, 2012

Imagine a strong and well-armed foot-soldier who in hot pursuit of the enemy walks into a quicksand. That is what it is like for a brave Catholic armed with the truth who ventures to criticize the documents of Vatican II. They are a quicksand of ambiguity, which is what they were designed to be. Had the religion of man been openly promoted by them, the Council Fathers would have rejected them with horror. But the new religion was skilfully disguised by the documents being so drawn up that they are open to opposite interpretations. Let us take a clear and crucial example.

From section 8 of Dei Verbum comes a text on Tradition which John-Paul II used to condemn Archbishop Lefebvre in 1988: “A/ Tradition . . .comes from the Apostles and progresses in the Church with the help of the Holy Spirit. B/ There is a growth in insight into the realities and words that are passed on. This comes about in various ways. C/ It comes through the contemplation and study of believers who ponder these things in their hearts. D/ It comes from the intimate sense of spiritual realities which they experience. E/ And it comes from the preaching of those who have received, along with their right of succession to the apostolate, the sure charism of truth.”

Now true Catholic Tradition is radically objective. Just as common sense says that reality is objective, meaning that objects are what they are outside of us and independently of what any subject pretends that they are, so the true Church teaches that Catholic Tradition came from God, and is what he made it, so that no human being can in the least little bit change it. Here then would be the Catholic interpretation of the text just quoted: “A/ With the passage of time there is a progress in how Catholics grasp the unchanging truths of the Faith. B/ Catholics can see deeper into these truths, C/ by contemplating and studying them, D/ by penetrating more deeply into them, and E/ by the bishops preaching fresh aspects of the same truths.” This interpretation is perfectly Catholic because all the change is placed in the people who do indeed change down the ages, while no change is placed in the truths revealed that make up the Deposit of Faith, or Tradition.

But see now how the same passage from Dei Verbumcan be understood not objectively, but subjectively, making the content of the truths depend upon, and change with, the subjective Catholics: “A/ Catholic truth lives and grows with the passing of time, because B/ living Catholics have insights that past Catholics never had, as C/ they discover in their hearts, within themselves, newly grown truths, D/ the fruit of their inward spiritual experience. Also, E/ Catholic truth grows when bishops preach things unknown before, because bishops can tell no untruth (!).” (In other words, have the religion that makes you feel good, but make sure that you “pay, pray and obey” us modernists.)

Now here is the huge problem: if one accuses this text from Dei Verbum of promoting modernism, “conservative” Catholics (who conserve little but their faith in faithless churchmen) immediately reply that the real meaning of the text is the Traditional meaning first given above. However, when John-Paul II in Ecclesia Dei Adflictaused this text to condemn Archbishop Lefebvre, and therewith the Consecrations of 1988, obviously he can only have been taking the text in its modernist sense. Such actions speak far louder than words.

Dear readers, read the text itself again and again, and the two interpretations, until you grasp the diabolical ambiguity of that wretched Council.

Kyrie eleison.

Benedict’s Ecumenism – II

Benedict’s Ecumenism – II on April 7, 2012

As in any dispute involving the dreadful ambiguities of Vatican II, it might take long and scholarly articles to prove, or attempt to disprove, what Dr Wolfgang Schüler puts forward in his book of 2008 on “Benedict XVI and How the Church views Itself.” However, his main line of argument is clear enough, and it is well worth presenting to readers of “Eleison Comments,” to help them to see clear amidst much confusion. In this respect, comparisons have their limits, but they do help.

A whole can be composed of parts in two different ways, like a living tree, or like a pile of coins. Either the whole is primary and the parts are secondary, as with a tree, or the parts are primary and the whole is secondary, as with a pile of coins. The tree as a whole is primary because parts like branches may be cut off, but the tree continues to live its life as a tree and grows new branches, while the branches cut off lose their life and become something quite different, like a log or a chair. On the contrary each coin separated from its pile of coins remains exactly what it was in the pile, and if only enough coins are taken from the pile, it is the pile that perishes.

Now, is the Catholic Church, taken as a whole, more like the tree or the pile of coins? The Catholic Church is that special society of human beings who are united in that society by three things: the Faith, the sacraments and the hierarchy. To all three life is given by God himself. Faith is a supernatural virtue of the mind which God alone can give. The sacraments use material elements like water and oil, but what makes them sacraments is the supernatural grace they carry, that can only come from God. Likewise the hierarchy consists of natural human beings, but if these had no guidance from God, they could never succeed by themselves in leading souls towards Heaven.

Therefore the Catholic Church is much more like a living tree than like a pile of coins, even golden coins. For just as every living organism has within it a principle of life that gives it its existence and unity, so the Catholic Church has within it primarily God himself, secondarily his hierarchy, giving to it existence and unity. When what was a part of the Church cuts itself off from the hierarchy by schism, or from the Faith by heresy, it ceases to be Catholic and becomes something else, like the schismatic Orthodox or heretical Protestants. True, Orthodox believers may have kept valid sacraments, but since they are no longer united with Christ’s Vicar in Rome, nobody in his right mind calls them Catholic.

But now comes Vatican II. It changed the view of the Church, as it were, from that of a living tree or vine-plant (Our Lord’s own comparison: Jn. XV, 1–6), to that of a pile of golden coins. From the desire to open the Church to the modern world, the Conciliar churchmen began by blurring the frontiers of the Church (L.G.8). That enabled them to pretend that there are elements of the Church outside the visible bounds of the Catholic Church (U.R.3), like gold coins separated from the heap. And since a gold coin remains a gold coin, then they could further pretend (U.R.3) that what were elements of salvation inside the Catholic Church remain such outside also. From which the natural conclusion drawn by countless souls is that I no longer need to be a Catholic in order to get to Heaven. This is the disaster of Conciliar ecumenism.

We must present these texts of Vatican II in a little more detail before we pass on to Pope Benedict’s efforts to combine the ecumenism which divides the Church with the Catholic doctrine that unifies it.

Kyrie eleison.