Tag: heresy

God Enlists

God Enlists posted in Eleison Comments on April 29, 2017

Fr Jean-Michel Gleize, Theology Professor at the Écône seminary of the Society of St Pius X, has written on burning problems of today two articles which throw interesting light on their solution. Firstly, can the Pope fall into formal heresy? Answer, maybe, because Popes have not always been held to be so free from error as they have been held to be in the last few centuries. And secondly, does the Papal document Amoris Laetitia show that Pope Francis has fallen into formal heresy? Answer, strictly speaking, no, but in effect, one may say so, because neo-modernism undermines doctrine while pretending to uphold it. This second question will have to wait for another issue of these “Comments,” but if Fr Gleize did not want to be caught between sedevacantism and liberalism, he had to broach the first question first.

In the first and shorter article, he says that from the Protestant “Reformation” onwards, Catholic theologians in general, notably St Robert Bellarmine, have held that the Pope cannot fall into conscious and stubborn denial of Church dogma, i.e. formal heresy. They quote Our Lord telling Peter to confirm his brethren in the Faith (Lk. XXII, 32), which presupposes that Peter cannot lose it. And they argue that never in Church history has a Pope fallen into formal heresy. On the other hand prior to the Protestant revolution, says Fr Gleize, Catholic theologians from the 12th to the 16th century generally judged that a Pope can fall into formal heresy, and this opinion has continued into modern times, albeit less commonly.

Fr Gleize concludes that especially in view of the Conciliar Popes, the later theologians have not proved their point. As for Peter always being protected by Our Lord from formal heresy, faith is an act of the mind pushed by free-will, and God rarely interferes with free-will. And as for Popes in history, Honorius for example was anathematised by his successors for having favoured the Monothelite heresy. This conclusion is for sure disputable and disputed, but if one looks at the question from the historical standpoint of the Seven Ages of the Church, it does make sense.

By three Ages (Apostles 33–70, Martyrs 70–312, and Doctors 312 to about 500 AD), the Church climbed to the Fourth Age, the 1,000 year triumph of Christendom (about 500–1517). But by the late Middle Ages the Devil and original sin were eating into Christendom, and men launched into the Fifth Age of Apostasy (1517-?), whereby degenerating Christians invented one form of hypocrisy after another (Protestantism, Liberalism, Communism amongst others) to pay homage to Christian virtue and civilisation even while “liberating” themselves for the latest vice, e.g. same-sex “marriage.” Now God could have made the Middle Ages go on for ever, but He would have had to interfere with free-will. As it was, He gave to His Church a special crop of Saints to lead the Counter-Reformation, and over the next half-millennium He obtained, to vary the population of His Heaven, a harvest of post-medieval Saints. But to counter-act the corruption of post-medieval man, God chose to re-inforce authority in His Church, so that souls wishing for salvation but no longer enough so by inner virtue, could at least be directed by outer authority towards Heaven. Then of course the Devil set to work especially on churchmen in high positions of authority and after nearly half a millennium it is as though the Lord God said, “If you do not want My Church, then have your own Newchurch,” and that was Vatican II.

So now Church authority is damaged beyond all human repair, and He will use some other means to wring out of our spiritually exhausted world yet another harvest of souls. A Chastisement will ensure the initial brilliance of the Church of the Sixth Age, but the Devil and original sin will have a human nature to work on that has been weakened in depth by the Fifth Age’s liberalism, so that it should not take too long to bring on the Seventh Age of the Antichrist. But that will be an Age of some of the greatest Catholics of all Church history – a crop of especially great Saints.

Kyrie eleison.

Doctrinal Declaration – II

Doctrinal Declaration – II posted in Eleison Comments on May 4, 2013

Forgive me, dear readers, if I return to the seventh paragraph of the Doctrinal Declaration of April 15 a year ago. The Declaration was to serve as no less than a basis for all future relations between the Society of St Pius X and Rome. On June 13 (not 11) Rome refused it, so SSPX Headquarters may now have repudiated it, but it serves to show what the present SSPX HQ is capable of. As for the seventh paragraph, it is a masterpiece of confusion. These “Comments” three weeks ago (EC 300, April 13) explained in part with a twofold distinction, but the confusion requires a fourfold distinction to do it justice. Here is the complete paragraph:

Declaration III, 5: “The statements of Vatican II and the post-conciliar Magisterium with regard to the relation between the Catholic Church and non-catholic confessions and to the social duty of religion and the right to religious liberty, (1) the formulation of which it is difficult to reconcile with previous doctrinal statements of the Magisterium, (2) must be understood in the light of Tradition complete and uninterrupted, (3) in a manner coherent with the truths previously taught by the Church’s Magisterium, (4) without accepting any interpretation of these statements which can lead to Catholic doctrine being laid out in opposition to, or breaking with, Tradition and that Magisterium.”

The underlinings are my own, to highlight the trickery of the paragraph. Notice (1) how it is not the statements of Vatican II that are problematic, but only their “formulation.” We are already moving away from words meaning what they objectively say. Words float around, according to how they are subjectively “understood” (2), or “interpreted” (4). Our minds are being made to slip anchor from a spade being called a spade. There is suggested no objective impossibility of reconciling Conciliar nonsense with Catholic sense, they are merely “difficult” to reconcile subjectively (that is to say, in the darkened minds of backward Traditional Catholics).

Notice above all in (2) and (3) the subtle but crucial slide from “in the light of” to “in a manner coherent with.” Truly understanding the Vatican II novelties “in the light of” Tradition is to understand that they are wholly irreconcilable. Understanding them “in a manner coherent with” Tradition is to understand them as though they are reconcilable. Our minds are being made to slide again, because “in the light of” and “in a manner coherent with” do not mean the same thing. Sure enough, (4) any subjective understanding of the novelties that makes them clash with Tradition and the age-old Magisterium is absolutely to be rejected.

Thus clause (2) may tip the hat to “Tradition complete and uninterrupted,” and so (2) could be aligned with Catholic sense, but (3) suggests modernist nonsense, and (4) drives home the nonsense. Thus the paragraph as a whole constitutes a most clever step-wise movement from a shadow of truth to the outright error of the “hermeneutic of continuity,” which is pure Alice in Wonderland – “Words mean what I say they mean,” thunders Humpty Dumpty.

Whoever wrote this paragraph, God knows. It may not have been the Superior General of the SSPX. But can anybody who studies it carefully deny that, as it stands, it is designed to lead minds from Catholic Truth into Conciliar error? It makes words dance like heretics make them dance, and heretics that make words dance make souls lose their faith and fall into Hell. Whoever was responsible for this seventh paragraph, let him be anathema!

Kyrie eleison.

Elmer Gantry

Elmer Gantry posted in Eleison Comments on October 13, 2012

On the in-seat entertainment system of a long-distance flight I recently found, listed as a “classic,” a film I could remember from having watched it some 50 years ago – the film version made in 1960 of Sinclair Lewis’ novel, Elmer Gantry. I remembered the film because two remarks from the dialogue have stayed with me ever since. One is of an old man comparing religious conversion to getting drunk. The other is of a young woman begging to be lied to. I watched the film again . . .

Elmer Gantry is an American con-man of the 1920’s who falls for a revivalist woman preacher, Sister Falconer, while she is conducting a cross-country crusade for conversions in a big travelling tent. Lacking any real religion, the film is somewhat confused, but it does portray both the genuine need that souls have of some religion, and the falsehood of the fundamentalist Protestant “religion.” The true need and the false satisfaction are highlighted together when Elmer puts questions to an old man cleaning up in the tent: “Mister,” he replies, leaning on his broom, “I’ve been converted five times. Billy Sunday, Reverend Biederwolf, Gypsy Smith and twice by Sister Falconer. I get terrible drunk, and then I get good and saved. Both of them done me a powerful lot of good – gettin’ drunk and gettin’ saved.”

Of course the remark has its comic side, but it is tragic when one thinks of all the souls for whom it has become a kind of common sense to put religious conversion on a level with drink. That is survivalism replacing revivalism, well on the way to religion being ridiculed altogether. How many souls there must be for whom the Holy Name of “Jesus” has been virtually burnt out by its association with the emotionalism of fundamentalist preachers! Read “Wise Blood” and other stories by Flannery O’Connor (1925–1964), a Catholic writer who shocks but is not confused, and who portrays just how far man’s religious instinct can be bent out of shape by the Protestantism of America’s Deep South. God can make roses grow out of a sewer, but heresy does terrible damage!

The second remark that I remembered from the film arises in a private context, but its potential application is far wider. While pursuing Sister Falconer, Elmer runs by chance into a woman that he mistreated and abandoned years earlier. When this woman learns of his affair with Sister, she wants her revenge, but even whilst laying a honey-trap for Elmer to discredit him utterly in the media, she cannot help herself wanting him to tell her that he loves her. She says: “Tell me a good, strong lie I can believe, but hold me tight.” Loving him still as she does, all she wants is to be deceived.

Such is the world around us. All it asks is to be deceived. That is why we are living in a world of Satan’s lies. We do not want God. Now, life without him cannot work – see Ps. 126, v.1, and just look around you – but we desperately want to believe that life works best of all without him. In effect we say to our leaders, “We elected you to tell us good, strong lies, and to hold us tight in our godlessness. Please do a 9/11, a 7/7 (U.K.’s 9/11), or anything you like, just so long as we can go on believing in you as a substitute for God to look after us. The bigger the lie, the more we will believe it, but you must hold us tight. Tighten up our police states as much as you like, but you must keep out God.”

Is it any wonder we have the satanic world we have?

Kyrie eleison.

Reversible Declaration

Reversible Declaration posted in Eleison Comments on September 22, 2012

Not everything about the General Chapter of the Society of St Pius X held in Switzerland in July may have been disastrous, but of its two official fruits, the “Six Conditions” were “alarmingly weak” (cf. EC 268, Sept. 1), and its final “Declaration” leaves much to be desired. Here is the briefest of summaries of its ten paragraphs:—

1 We thank God for 42 years of our Society’s existence. 2 We have rediscovered our unity after the recent crisis(really?), 3 in order to profess our faith 4 in the Church, in the Pope, in Christ the King. 5 We hold to the Church’s constant Magisterium, 6 as also to its constant Tradition. 7 We join with all Catholics now being persecuted. 8 We pray for help to the Blessed Virgin Mary, 9 to St. Michael 10 and to St Pius X. This is a Declaration not lacking in piety, which St Paul says is useful for all purposes (I Tim. IV, 8). However, to his two disciples, Timothy and Titus, he is constantly emphasizing the need for doctrine, which is the foundation of true piety. Alas, the Declaration is rather less strong in doctrine. Instead of blasting the Council’s doctrinal errors which have been devastating the Church for the last 50 years, it has in its most doctrinal paragraphs, 5 and 6, only a timid condemnation of those errors, together with a tribute to the unchanging Magisterium (5) and Tradition (6) of the Church, accurate but constituting an argument all too easily reversible by a Conciliarist. See how:—

Paragraph 5 mentions Vatican II novelties being “stained with errors,” whereas the Church’s constant Magisterium is uninterrupted: “By its act of teaching it transmits the revealed deposit in perfect harmony with everything the universal Church has taught in all times and places.” Which of course implies that Rome should take Vatican II to the cleaners to take out the stains. But see how a Roman can reply: “The Chapter’s expression of the continuity of the Magisterium is wholly admirable! But we Romans are that Magisterium, and we say that Vatican II is not stained!”

Similarly with paragraph 6. The Declaration states, “The constant Tradition of the Church transmits and will transmit to the end of time the collection of teachings necessary to keep the Faith and save one’s soul.” So the Church authorities need to return to Tradition. Roman reply: “ The Chapter’s description of how Tradition hands down the Faith is wholly admirable! But we Romans are the guardians of that Tradition, and we say, by the hermeneutic of continuity, that Vatican II does not interrupt it but continues it. So the Chapter is entirely wrong to suggest that we need to return to it.”

Contrast the force of Archbishop Lefebvre’s irreversible attack on the errors of Vatican II in his famous Declaration of November, 1974. He declares that Conciliar Rome is not Catholic Rome because the Conciliar reform is “naturalist, Teilhardian, liberal and Protestant . . . poisoned through and through . . . coming from heresy and leading to heresy,” etc, etc. His conclusion is a categorical refusal to have anything to do with the Newrome because it is absolutely not the true Rome.

Pull up on the Internet both Declarations, and see which is an unmistakeable trumpet-call for the necessary battle (I Cor.XIV, 8)! One has to wonder how many of the 2012 capitulants have ever studied what the Archbishop said, and why.

Kyrie eleison.

A Chapter

A Chapter posted in Eleison Comments on August 4, 2012

As many of you know, a certain bishop was excluded from the General Chapter, or meeting of heads of the Society of St Pius X, held last month in Écône, Switzerland. To confirm the exclusion, use was apparently made of the adaptation by “Eleison Comments” (#257, June 16) of St Paul’s seemingly murderous wish that the corruptors of the Catholic Faith be “cut off” (Galatians V, 12). Actually Ambrose, Jerome, Augustine and Chrysostom all think that the wish, in context (Gal.V, 1–12), is aimed at the Judaisers’ manhood rather than at their very lives, and Chrysostom thinks it is a jest.

However, when I heard what serious use was being made of the jest at the Chapter, I must admit that I had a naughty vision: I imagined my noble colleagues in SSPX headquarters looking out of the windows at night to see if there might not be a lanky episcopal Englishman, heavily disguised as Jack the Ripper, prowling around in the bushes with a long carving-knife gleaming in the moonlight, seeking someone to carve to pieces. Dear colleagues, sleep easy – I have no murderous ambitions. Honestly!

But the Chapter was serious business. What did it produce? Above all, a Declaration, made public a few days later, and six conditions for any future Rome-SSPX agreement, leaked on the Internet soon after that (given how many souls are presently entrusting their faith and their salvation to the guidance of the SSPX, I find such a leak not unreasonable). Now all honour to the good men at the Chapter who by all accounts did their best to limit the damage, but if the Declaration and conditions give us the present mind of the Society’s leaders as a whole, then there has to be cause for concern.

As for the Declaration of 2012, it is enough to compare it for a few moments with Archbishop Lefebvre’s Declaration of 1974, to wonder what has happened to his Society. Whereas the Archbishop explicitly and repeatedly denounces the reformation wrought by Vatican II (“born of Liberalism and Modernism, poisoned through and through, deriving from heresy and ending in heresy”), in words that brought down upon him the wrath of the Conciliar Popes, on the contrary the Declaration of 2012 refers only once to the Council with its “novelties” merely “stained with errors,” in terms that one can easily imagine Benedict XVI underwriting from beginning to end. Does the SSPX now think that the Conciliar Popes represent no serious problem?

As for the six conditions for any future Rome-SSPX agreement, they deserve a detailed examination, but suffice it to say here and now that the demand made by the SSPX’s 2006 General Chapter for a doctrinal agreement prior to any practical agreement seems to have gone completely by the board. Is it now the mind of the SSPX that the doctrine of the Romans to whom they would submit is no longer so important? Or is the SSPX itself succumbing to the charms of Liberalism?

For a contrarian point of view, may I venture to recommend a collection of “Sermons and Doctrinal Conferences” of His Excellency Jack the Ripper from between 1994 and 2009, now available on seven CD’s from http://​truerestorationpress.​com/​node/​52, with special incentives to purchase expiring at the end of this month? Not every word in these 30 hours of recordings may be golden, some words are no doubt too temperamental, but at least the effort is made to disembowel the enemies and not the friends of our Catholic Faith.

Kyrie eleison.

Benedict’s Ecumenism – V

Benedict’s Ecumenism – V posted in Eleison Comments on May 19, 2012

Because of the need to break a long argument into several pieces, readers may have lost the thread of the several EC’s on “Benedict’s Ecumenism.” Let us sum up the argument so far:—

EC 241 established a few basics: the Catholic Church is an organic whole, amongst the beliefs of which if anyone picks and chooses, he is a “chooser,” or heretic. Moreover, if he takes with him a Catholic belief outside the Church, it will not remain the same, just as if oxygen is taken out of water by electrolysis, it ceases to be part of a liquid and turns into a gas. Conciliar ecumenism supposes that there are beliefs which non-Catholics share with Catholics, but in fact even “I believe in God” is liable to be quite different when it is incorporated in a Protestant or in a Catholic system of belief, or creed.

EC 247 used another comparison to illustrate how parts of the Catholic whole do not remain the same when they are taken out of that whole. Gold coins may remain identical gold coins when they are taken out of a heap of coins, but a branch cut off a living tree becomes something quite different, dead wood. The Church is more like the tree than like the coins, because Our Lord compared his Church to a vine-plant, in fact he said that any branch cut off it is thrown into the fire and burnt (Jn. XV, 6 – interestingly, no living branch is so fruitful as the vine-branch, no dead wood is so useless as vine-wood). So parts cut off from the Catholic Church do not remain Catholic, as ecumenism pretends.

EC 249 would show how Vatican II documents promote these false ideas of ecumenism, but EC 248 had to issue a preliminary warning that those documents are notorious for their ambiguity, So it gave the example of how Dei Verbum (#8) opened the door to the modernists’ false notion of “living Tradition” Then EC 249 presented three Council texts, crucial for the modernists’ ecumenism: Lumen Gentium #8, suggesting that Christ’s “true” Church reaches beyond the “narrow” Catholic Church, and Unitatis Redintegratio (#3), suggesting firstly that the Church is built up of “elements” or parts that can be found the same inside or outside the Catholic Church (like coins in or out of a heap), and secondly, that these elements can therefore serve to save souls inside or outside the Catholic Church.

EC 251 came at last to the ecumenism of Benedict XVI in particular. Quotes of Fr. Joseph Ratzinger given by Dr. Schüler in his book Benedict XVI and the Church’s View of Itself,” showed how the young theologian in the 1960’s thought entirely along the lines of golden coins in or out of the heap. Later quotes indeed showed that the older Cardinal and Pope has continually tried to keep his balance between the Church as a heap of coins and the Church as an organic whole, but as Dr. Schüler argues, this very balancing act presupposes that half of him still believes in the Church as a heap of coins.

Unless readers demand textual quotes of Joseph Ratzinger to prove that these are not being twisted or taken out of context, the last EC in this series will conclude with an application of its lessons to the situation of Archbishop Lefebvre’s Society of St Pius X. On the one hand the SSPX is part of the true Catholic whole, “one, holy, Catholic and apostolic.” On the other hand it had better avoid making itself part of the diseased Conciliar whole. As a healthy branch grafted onto the unhealthy Conciliar plant, it would necessarily catch the Conciliar disease. No way can a mere branch heal that disease.

Kyrie eleison.