Tag: Benedict XVI

Discussions’ Usefulness – II

Discussions’ Usefulness – II posted in Eleison Comments on July 31, 2010

Some people have wondered whether the writer of “Eleison Comments” came under any kind of pressure to quote three weeks ago (EC 156) Bishop de Galarreta’s arguments in favour of the doctrinal discussions currently taking place between Rome and the Society of St Pius X. The answer is that there was no kind of pressure. Then maybe the Eleison Commentator is going soft in the head? The answer is, no more than usual.

The reason why readers wondered is of course that the “Comments” have more than once argued that there is little hope of any agreement coming out of the discussions, on the grounds that you cannot mix oil and water. If you shake furiously a bottle containing both, the oil and water will mingle for as long as the shaking goes on, but as soon as it stops, the oil and water separate again. It is in their nature. Being lighter, oil is bound to float on top of water.

It is likewise in the nature of the true Church’s divine doctrine and neo-modernism’s humanistic doctrine to be able to mingle but not mix. The “letter” or documents of Vatican II made them mingle, but not even Vatican II’s masterpieces of mingling, e.g. “Dignitatis Humanae” on religious liberty, could get the two to mix. The aftermath of Vatican II, in accordance with its “spirit,” demonstrated this. That “spirit of the Council” is still tearing the Church apart. Benedict XVI’s “hermeneutic of continuity” is a recipe for continuing to shake furiously, or should we say resolutely, but the religion of God and the religion of man will still not mix. They still fly apart.

Then why did the “Comments” quote Bishop de Galarreta favouring the discussions? For two reasons. Firstly, as to the discussions’ main effect, in none of his arguments – read them carefully – did he expect or hope that oil and water can be made to mix. On the contrary, when he said that he looked forward to the discussions being terminated in the spring of next year, he surely implied that the shaking of the bottle should not go on indefinitely, especially if that were to foster in anybody the illusion that oil and water can eventually be made to mix. Secondly, all of his arguments mentioned side-effects of the discussions, whereby the contacts which they bring about between Rome and the SSPX act as anti-freeze, both in the radiator of Romans wishing to freeze off the SSPX, and in the radiator of SSPXers wishing to freeze off Rome.

The Eleison Commentator has the honour of agreeing with his colleague that Rome-SSPX contacts are good for the Universal Church, so long as there is no question of the SSPX failing in its Providential mission of helping to guard from today’s Rome the Deposit of the Faith for the time when tomorrow’s Rome will come back to its Catholic senses. “Heaven and earth shall pass away,” says Our Lord, “but my words shall not pass away” (Lk.XXI,33). God forbid that the SSPX should ever join that Rome which is mingling the oil of God with the water of man!

Mother of God, keep us faithful to our mission!

Kyrie eleison.

Cardinal Smiles

Cardinal Smiles posted in Eleison Comments on June 19, 2010

A recent smile of Cardinal Kasper confirms my long-standing belief that despite the profound liberalism of the Conciliar Popes since John XXIII, still one need not doubt their really having been Popes. A number of serious and believing Catholics do doubt it because they cannot see how real Vicars of Christ can depart so far from the Catholic Faith and Church of Christ as these Popes have done. Indeed there is a problem, grave beyond all measure.

These “sedevacantists,” as they are usually called, argue that if anybody walks like a heretic, talks like a heretic and, as Americans say, quacks like a heretic, then he IS a heretic. But a heretic excludes himself from the Church. Therefore these Popes have excluded themselves from the Church and cannot possibly have been its Head – how can a non-member be a head?

The true answer, I believe, is that the heresy which automatically casts out of the one and only Ark of Salvation is so grave that to commit it, somebody must fully know and fully mean what he is doing. He must realize that he is denying Catholic truth that has been defined with God’s own authority by God’s Church, in other words that he is defying God. Without this realization, called “pertinacity” by the Church, he may be denying divine truths, but he is not yet defying God, or casting himself out of the Church.

Now “sedevacantists” find ridiculous the idea that Popes, profoundly educated in Church teaching, do not know what they are doing when they utter such enormities as does Benedict XVI, to take just one example amongst many, on the on-going validity of the Old Covenant. To make a heretic fully realize what he is doing, in olden days, when the Church was in her right mind, the Pope’s Inquisition (or Holy Office) would pull him over, confront him authoritatively with his error, and urge him to renounce it. If he refused, then his pertinacity was clear to all, and the wolf was cast out of the sheepfold. But such a confrontation requires authority, both to summon the heretic and to declare his error. What then if, since Vatican II, it is the highest Church authority which no longer discerns Catholic truth?

Enter Cardinal Kasper. At a press conference he held on May 4 in Paris (already referred to in EC 148), he is reported as saying, correctly, that the Society of St Pius X staunchly opposes the Catholic Church’s dialogue with other Christian churches for which he is responsible. “They’ve attacked me as a heretic,” he said with a smile.

Well might he smile. By what authority, if you please, does the mere SSPX condemn the ecumenical dialogue which has been the Universal Church’s principle and practice ever since Vatican II, which is preached everywhere by Benedict XVI, and for which he is the Pope’s prime agent? Surely it was only charity towards those misguided “Traditionalists” that prevented the good Cardinal from bursting into laughter!

Humanly speaking, the Church is finished. But not divinely.

Kyrie eleison.

Papal Error – II

Papal Error – II posted in Eleison Comments on February 6, 2010

Just coming out in English (see truerestoration.blogspot.com) is the valuable 100-page treatise in French by Bishop Tissier de Mallerais of the Society of St Pius X on the doctrine of Pope Benedict XVI: “The Faith imperilled by Reason.” The title says it all. Bishop Tissier’s thesis is that Benedict XVI allows human reasoning to adulterate the Catholic Faith. Let me paraphrase a paragraph from the Bishop’s conclusion which goes to the heart of the matter:—

“Benedict XVI frequently calls for a “hermeneutic of continuity,” meaning an interpretation of Vatican II and of Catholic Tradition which shows that there is no break but continuity

between them. After studying the Pope’s teachings, I now realize that this “hermeneutic” goes further than I originally thought. It means not just a new reading of Faith and Reason, but a new birth of both, and it is of universal application. Firstly, each is to purify the other: Reason will stop Faith from sliding into intolerance, while Faith will heal Reason’s blind independence. Secondly, each is to regenerate the other: Reason will enrich the Faith with the liberal values of Enlightenment thinking, while Faith, suitably re-expressed for modern times, will win a hearing from Reason. And this process is to be applied across the board to all religions and all ways of reasoning. Without any one system of values being imposed on everybody, those values which keep the world going will be strengthened.”

Note here firstly how, on his own admission, Bishop Tissier originally under-estimated the breadth and depth of the Pope’s vision. Catholics following Tradition know that the Conciliar reconciling of the Faith with modernity (especially the sentence that I have underlined above) is wrong, and is destroying the Church, but they do need to recognize that it has been thought out with intelligence, however misguided, and it is held with conviction. Benedict XVI believes profoundly both in the old way of believing and in the new way of thinking, and he is confident that by his own way of solving any apparent problems between them, all men can be brought together. This “solution” drives his Papacy.

Alas, I cannot reconcile 2+2=4 with 2=2=5 by saying that four is “more or less than four and a half,” while five is “more or less than four and a half,” because four apples will remain obstinately four, while five oranges will persist in being five. Thus the true Faith may tolerate the person erring, but it cannot tolerate their error, whereas modern Reason may wish to see, but as long as it is modern it insists on putting its own eyes out, the eyes of the mind (Kant). At every turn Bishop Tissier demonstrates that the eternal Faith, revealed by God, cannot lie down with modern reasoning, fabricated by men, which is designed to exclude either God or at least his demands on men (Religious Liberty).

Thank you, your Excellency! For, however charming may be the Pope’s prospect of “peace in our time,” it is not charm but truth in charity that will get us to Heaven.

Kyrie eleison.

Papal Error – I

Papal Error – I posted in Eleison Comments on January 30, 2010

Speaking two weeks ago on relations between the Rome of Vatican II and the Society of St. Pius X (SSPX), Pope Benedict XVI showed once more how subtle and powerful the Conciliar error is. He was addressing on Jan.15 a plenary session of the Roman Congregation for the Doctrine of the Faith (formerly known as the Holy Office). The three first paragraphs of his twelve-paragraph address need to be quoted in full, but a summary, as faithful as possible, will have to do.

1. Your Congregation shares in the special ministry of the Pope to ensure Church unity by safeguarding Catholic doctrine. That unity depends on unity in the Faith of which the Pope is the foremost defender. To confirm the brethren in the Faith and keep them united is his prime task. 2 Your teaching authority, like the Pope’s, involves obedience to the Faith, so that there may be one flock under the one Shepherd. 3. At all times the Church must get all Christians to witness together to the Faith, “In this spirit I place a particular trust in your commitment to overcoming any remaining doctrinal problems in the way of the SSPX achieving full communion with the Church.”

The problem here is much more than just whether or not the SSPX is in “full communion with the Church.” The problem is the whole relationship between unity and the Faith. In reality, Catholic unity is essentially dependent on the Catholic Faith. A Catholic being defined firstly by what he believes, then wherever there is no Catholic Faith there can be no Catholics to unite, and wherever there is that Faith there is the essential basis of Catholic unity. Now the Pope does say (1) that “Unity is in fact primarily unity in the Faith,” but generally (1,2,3) he connects unity and Faith as though they are on an equal footing, almost as though they are interdependent, whereas true unity is entirely dependent on the true Faith. How else could he arrive at his conclusion of (3), quoted above in full, where he gives the impression of instructing his Congregation to overcome doctrinal problems for the sake of Rome-SSPX unity?

Yet the duty of Christ’s Vicar is not to unite Rome and the SSPX at any cost, so to speak, but to unite them in the Catholic Faith as given us by Christ. So if there is a doctrinal difference between Rome and the SSPX (and there is, and it is huge!), then his prime problem is which of the two has the Catholic Faith, and which has not. And then he must unite the whole Church around whichever of them has that Faith, even if that happens to be the poor li’l SSPX! “Li’l,” or little, because it is insignificant except by its Faith!

Alas, Benedict XVI is more Conciliar than he is Catholic. But the Council, putting man before God, constantly undermined the Revealed doctrine of God, or the Faith, in the name of the ecumenical unity of men. That is why Benedict XVI is incapable of grasping, short of a miracle, the significance of the SSPX’s doctrinal stand. Yet how many Catholics are not liable to be deceived by the smoothness of his transition from much Truth (in 1,2) to its undoing (in 3)? Few! The error is as powerful as it is subtly conceived and expressed! We must pray for the miracle.

Kyrie eleison.

 . . .And If Ever . . .

 . . .And If Ever . . . posted in Eleison Comments on September 26, 2009

 . . .And if ever any discussions to be held between Rome and the Society of St Pius X did seem to be arriving at a non-doctrinal “practical agreement” between them, then all Catholics wishing to save their souls would have to study the “agreement” closely – especially the fine print – to see who would in future be appointing the leader or leaders, and their successors, in the Rome-approved SSPX.

He might be given whatever title pleased either party: “Superior General” or “Personal Prelate” or “Lord High Executioner” (a personage of noble rank and title) – the name would be of no importance. Crucial would be, who was to make the decisions, and who would appoint whoever would make the decisions? Would he be appointed by the Pope or by the Congregation of the Clergy, or by any Roman official, or would he continue to be appointed independently of Rome from within the SSPX as now, by a 12-yearly election through some 40 leading SSPX priests (next election in 2018)? Yet what would the “agreement” have gotten Rome if it had not gotten them control over appointing the SSPX leadership?

The history of the Catholic Church is littered with examples of the struggle between the friends and enemies of God – normally Church and State respectively, but no longer! – for control of the appointment of Catholic bishops. For as any intelligent friend or enemy of the Church well knows, the bishops are the key to its future. As Archbishop Lefebvre used to say, in defiance of all today’s democratic nonsense, it is the bishops who form the Catholic people and not the people who form the bishops.

A classic example of this struggle is the Napoleonic Concordat of 1801 by which the newly Freemasonic French State made sure that it acquired a significant degree of control over the choice of bishops in the Church in France. Promptly all pre-Revolutionary bishops were sacked who were still too Catholic, and the Church was then securely on its way to Vatican II. Similarly when in 1905 the Freemasons broke off the union of the French State with the Church, the better to persecute it, the heroic Pope Pius X profited by his unwanted new independence of that State to appoint, and himself consecrate, a mere handful of nine bishops, but their virile Catholicism so scared the Freemasons that as soon as Pius X was dead, they hastened back to renegotiate a certain reunion of Church and State, if only they could recover control of the appointment of French bishops – and Vatican II was back on track.

The pattern was repeated in 1988 when the heroic faith and courage of Archbishop Lefebvre alone saved the SSPX by his consecrating of four bishops independently of the explicit disapproval of Conciliar Rome. The same Conciliar foxes might now “give away the store” in order to regain control of the SSPX’s four “ugly ducklings,” and their potentially independent successors – ducklings make a dainty morsel for hungry foxes! God bless Fr Schmidberger and Bishop Fellay, and all their successors who will maintain that Catholic independence for as long as Rome is out of its Catholic mind!

Kyrie eleison.

Difficult Discussions – II

Difficult Discussions – II posted in Eleison Comments on September 5, 2009

What is the best outcome one may hope for, and the worst outcome one may fear, from the “doctrinal discussions” due in theory to begin this autumn in Rome between the mainstream Church and the Society of St. Pius X? In practice the doctrinal gulf between Rome’s Conciliarism and the Society’s Catholicism is so fundamental (can or cannot 2 and 2 equal both 4 and 5?) that the “discussions” may not even begin. However, supposing that representatives of Rome and of the Society sit down together on two sides of one table, what is to be hoped for?

Short of a stupendous miracle of God, there is, humanly speaking, no hope whatsoever of the Romans abandoning their devotion to Vatican II, that Council whose letter mixes the religions of God and man while its spirit is definitely the religion of man. For over 40 years the churchmen controlling Rome have been possessed by the conviction that God’s religion needs to be adapted to modern man, and nothing indicates that they are collectively about to abandon their deadly “combinazione,” on the contrary. See for instance the Pope’s latest Encyclical, “Charity in Truth.”

Therefore the most that can be hoped for on the side of the Romans is that to the Catholic Truth laid before them by the SSPX, a handful of them will react positively, most likely in private – may they save their souls! On the side of the SSPX, at best it will have witnessed to the Truth at the summit of the Church where it most matters, and even if on those heights it does little to no apparent good, still one may hope that an open account of the “discussions” presented afterwards to all Catholics of good will may reinforce their grasp of that doctrine by which Catholics are Catholics, and strengthen their Catholic common sense that, naturally and supernaturally, 2 and 2 make 4 and nothing else.

What we may fear on the contrary is that this primacy of doctrine may be blurred amidst the charms of the Roman autumn. “He who lies down with Roman dogs gets up with purple fleas,” says a proverb (adapted by a friend). The temptation for the SSPX, especially if Rome waves both the stick of further condemnation as well as the carrot of recognition in front of the still scorned donkey’s nose, will be to glide over the doctrinal gulf and settle for some kind of “practical agreement” whereby the SSPX, already being very nice to Benedict XVI, would, for instance, be granted juridical status within the mainstream Church in exchange for an at least tacit understanding to stop attacking its Conciliarism.

However, any such understanding would be the beginning of the end, not the end of the defence of the Faith but of the SSPX’s defence of it, because as old-fashioned Communism knew, it should never fight Catholics over doctrine, where Catholics are strongest. Rather its strategy was to propose any kind of practicalagreement whereby the Catholics would pass over the doctrine and just co-operate in action with the Communists. As Communists always knew, the rest would follow . . .

Kyrie eleison.