There is a prophetic irony in Pope Francis promulgating his motu proprio Traditionis custodes [on the use of the Roman Liturgy prior to the reform of 1970] on the Feast of Our Lady of Mount Carmel. The standoff between the two 'forms' of the Roman Rite was prefigured in the confrontation between the Prophet Saint Elias and the priests of Ba'al on this very mountain about 2800 years ago.
Destroyer of Heresies
"Meanwhile, Venerable Brethren, fully confident in your zeal and work, we beseech for you with our whole heart and soul the abundance of heavenly light, so that in the midst of this great perturbation of men's minds from the insidious invasions of error from every side, you may see clearly what you ought to do and may perform the task with all your strength and courage. May Jesus Christ, the author and finisher of our faith, be with you by His power; and may the Immaculate Virgin, the destroyer of all heresies, be with you by her prayers and aid."
Pope St. Pius X, Pascendi Dominici Gregis
Friday, July 16, 2021
Monday, May 3, 2021
Among the reforms inspired by the Second Vatican Council were sweeping changes to the sacred liturgy, a new orientation towards the unbelieving world, and a new and novel effort to promote a unity with those who confessed Christ but rejected His Church and its divinely appointed government.
As a consequence of the new liturgy approved by Pope Paul VI in 1969, the Roman Breviary was also reformed. The new Liturgy of the Hours excised the office of Prime, and with it, the recitation of the Roman Martyrology. For centuries the Martyrology placed the heroic witness of the martyrs of the Church before the eyes of those bound by holy orders; daily their combats and tumults were rehearsed in the hearing of the clergy, and their glorious victories over their tormentors informed many sermons and counsels. Yet but for the few who have happily discovered this suppressed treasury of inspiration, the Martyrology is not only ignored, it is simply unknown. The impact of this glaring and tragic omission is incalculable (think of the type of sermons we have grown accustomed to since the Novus Ordo was promulgated).
But the Council - whether by intent or reckless naivete - not only removed the Martyrology from the sacred liturgy of the Church; it disparaged the traditional contemplative spirituality of the Church as well.
Monasteries and cloisters emptied in the wake of Vatican II which zealously advocated a new partnership with 'modern man' who sought not the purification of prayer, but the social change only attainable by activism. The New Theology which emphasized subjective experience and the dynamics of societal change goaded churchmen to embrace the spirit of democracy, technological progress, and social justice. In this hubris for activism the appreciation for mysticism and contemplation waned; what good was praying and meditating? How could it move the mountains required by revolution in South America and equality for racial minorities and women in the United States? Who had time for spiritual reading or the Rosary when our cities were on fire and the Vietnam war raged on? No, the old Saints such as John of the Cross or Theresa of Lisieux had to give way to the new activist saints who rather than wasting time with angels, apparitions, and visions were toppling oppressive social structures in the name of a revolutionary Christ who came to bring a new ethical order to this present world.
The Council also introduced a new form of ecumenism which reached its peak during the grotesque display of theological discord which occurred at Assisi in 1986 under the leadership of the Pope himself. Preaching to convert the unbeliever was out; a new sense of brotherhood that could find common ground between men of all religions - or none at all - in the quest for a temporal peace was in. Pope John Paul II was absolutely persuaded that this "utterly new way" of seeing the Church was in fact, the fulfillment of all Vatican II promised:
Two months after the event, in a Christmas speech to his Cardinals published in the Vatican’s L’Osservatore Romano, John Paul said, “The day of Assisi, showing the Catholic Church holding hands with our brothers of other religions, was a visible expression of [the] statements of the Second Vatican Council.” The interfaith event at Assisi was thus described by John Paul II not as a tragic misrepresentation of Vatican II, but as the glorious realization of its teaching.
Pope John Paul II went on to celebrate the inter-religious prayer meeting at Assisi as a new direction for the future, “The event of Assisi” he said, “can thus be considered as a visible illustration, an exegesis of events, a catechesis intelligible to all, of what is presupposed and signified by the commitments to ecumenism and to the inter-religious dialogue which was recommended and promoted by the Second Vatican Council.”
Toward the end of the speech, the Pope urged his Cardinals to continue on the same new path, “Keep always alive the spirit of Assisi as a motive of hope for the future.”
- Pope’s Christmas Address to Roman Curia,” L’Osservatore Romano, January 5, 1987, pp. 6-7.
Go ye into the whole world, and preach the gospel to every creature. He that believeth and is baptized, shall be saved: but he that believeth not shall be condemned. (St. Mark 16, 15-16)
We will conclude with the words provided by the man many modern Catholics esteem to be a great Saint of the Church, at the beginning of his pontificate:
However, as the Council is not limited to the documents alone, neither is it completed by the ways applying it which were devised in these post-conciliar years. Therefore we rightly consider that we are bound by the primary duty of most diligently furthering the implementation of the decrees and directive norms of that same Universal Synod. This indeed we shall do in a way that is at once prudent and stimulating. We shall strive, in particular, that first of all an appropriate mentality may flourish. Namely, it is necessary that, above all, outlooks must be at one with the Council so that in practice those things may be done that were ordered by it, and that those things which lie hidden in it or—as is usually said—are "implicit" may become explicit in the light of the experiments made since then and the demands of changing circumstances. Briefly, it is necessary that the fertile seeds which the Fathers of the Ecumenical Synod, nourished by the word of God, sowed in good ground (cf. Mt 13: 8, 23)—that is, the important teachings and pastoral deliberations should be brought to maturity in that way which is characteristic of movement and life.
Fifty years later, it is plain what devastation the Council has wreaked upon the Church and even the world it aspired to serve. Martyrdom gave way to temporal happiness and rapprochement with the world; mysticism to activism, and missionary labor to the soft appeasement of ecumenism. Only in the full and absolute commitment to the Church's treasury of Tradition can we recover.
Tuesday, April 20, 2021
Our Lady is the Destroyer of all heresies. St. Pius X called Modernism 'the compendium of all heresies'. The roots of Modernism are in agnostic philosophy - an agnosticism supported by the Copernican assertion that the Church was wrong about her geocentric cosmology. If the Church was wrong about so fundamental and foundational a matter, she cannot be trusted with the far weightier matters of faith and morals. This was the conclusion of the Church's enemies (and too many of her own sons) when Galileo Galilee advanced the idea of a mobile earth spinning diurnally and orbiting the sun. Yet our Lady of Fatima gave us a miraculous sign to demonstrate once and for all that the Church was not wrong to condemn heliocentrism, but that she had faithfully handed down what she received from the Holy Fathers.
For those unfamiliar with the controversy, it concerns the Church's biblical cosmology. Theologian Paula Haigh (+2015) explains
The medieval world possessed such a sound foundation in its Geocentric Cosmology. Cosmology, which defines the Structure of the Universe and the fixed centrality of earth, is the necessary essential of the entire body of knowledge we know as the Natural Order. It is this natural order upon which Grace builds the entire edifice of the Supernatural Order of Divine Grace - producing the Elect and those beacons of light for us, the Saints. Any historian who omits in-depth consideration of the relations between the natural sciences and theology, will not give us true or reliable history. It was first Copernicus - and then his popularizer, Galileo, who first cut the umbilical cord binding the natural sciences to Theology - by way of Holy Scripture. Without the guidance of the theologians of the Church, the natural sciences were bound to go astray, and so they did. The end result is precisely what the encyclical Pascendi describes as the subjugation of faith to science - a science falsely so called, (1 Tim. 6:20). This is a crime of the greatest magnitude - the synthesis of all heresies - overturning in men's minds the very hierarchy of reality.
The Church put the full weight of her magisterial authority behind the condemnation of heliocentrism as formal heresy. The Church was right. There isn't and there never was any proof for heliocentrism. The miracle of the sun at Fatima was our Lady's way of demonstrating that the defeat of Modernism will only be achieved by recovering the Church's full and plenary power for proclaiming the complete record of revelation to a world that had been plunged into philosophical futility and meaninglessness. For, if the earth were some insignificant planet cast into a random corner of the universe drifting aimlessly towards oblivion as the modern philosophers postulate, what good was religion? On October 13th, 1917 the sun danced; not the earth, not the cosmos. 70,000 people saw it, to include many atheists. Our Lady is the Destroyer of All Heresies, and the miracle of the sun is a great sign for us to believe as the Church had always taught - that we occupy a privileged place in the very center of the cosmos in which God became man in her virginal womb.
In Psalm 18, the sun is depicted as an athlete running the way "from the end of heaven, and his circuit even to the end thereof" to illustrate the movement of the sun around the earth. This Psalm clearly tells the reader that the 'language' spoken by the heavens is (a) universal; and (b) understood by all. The plain evidence of the phenomena is that the sun circles the earth daily. No one has ever observed the earth circling the sun or spinning on an axis. As if to emphasize how irrefutable and infallible this phenomena is, the Psalmist then discourses about the perfection of the Law of the Lord. The entire Psalm moves in perfect motion through four themes:
(1) The heavens declare the glory of God.
(2) The sun circles the earth.
(3) The Law of the Lord is perfect.
(4) Whoever keeps the just judgments of the Lord will be kept from sin.
Lest we think this is a simplistic and primitive way of exegeting the divine Word, let us take a Doctor of the Church, St. Robert Bellarmine for our guide:
"Second. I say that, as you know, the Council [of Trent] prohibits expounding the Scriptures contrary to the common agreement of the holy Fathers. And if Your Reverence would read not only the Fathers but also the commentaries of modern writers on Genesis, Psalms, Ecclesiastes and Josue, you would find that all agree in explaining literally (ad litteram) that the sun is in the heavens and moves swiftly around the earth, and that the earth is far from the heavens and stands immobile in the center of the universe. Now consider whether in all prudence the Church could encourage giving to Scripture a sense contrary to the holy Fathers and all the Latin and Greek commentators." (Letter to Foscarini, 1615)
Vatican I (1869-1870) infallibly confirmed the teaching of Trent:
Now since the decree on the interpretation of holy scripture, profitably made by the council of Trent, with the intention of constraining rash speculation, has been wrongly interpreted by some, we renew that decree and declare its meaning to be as follows: that in matters of faith and morals, belonging as they do to the establishing of christian doctrine, that meaning of holy scripture must be held to be the true one, which holy mother church held and holds, since it is her right to judge of the true meaning and interpretation of holy scripture. In consequence, it is not permissible for anyone to interpret holy scripture in a sense contrary to this, or indeed against the unanimous consent of the fathers. (emphasis mine)
The philosophy condemned by Pope St. Pius X in the 1907 encyclical Pascendi gregis (On the Doctrines of the Modernists) is agnosticism, the belief that man could not know for certain whether there is a God, and that His will is likewise unknowable (this is condemned at Vatican I, ch. i, 3). St. Pius X counted among the chief of the doctrines of the Modernists the vile and antibiblical idea of evolution. The evolution championed by Teilhard de Chardin which has wounded the faith of the Church so deeply to this very day presumes upon the Church's loss of authority in supposedly interpreting the first chapters of Genesis incorrectly. If the earth was not created on the first day and the sun, moon and stars on the fourth as lights and signs for the times and seasons to benefit man, which the Church had always taught, then the Church was wrong about the foundational passages of Sacred Scripture. If she was wrong about this, then surely she could be in error about the cosmos being created in six days. Thus the way for Modernism is paved, not by true science, nor by sound philosophy, but by a demonically animated skepticism: "...hath God said...?" (Genesis 3,1)
This wound was inflicted upon the Church not by Darwin, but by Nicholas Copernicus, who, like Teilhard was a priest who rejected the testimony of the Holy Fathers infallibly confirmed by the Council of Trent. In summary, there is no Darwin and no Teilhard without the monstrous error of heliocentrism, which three Popes rightly condemned as a formal heresy for its opposition to the Patristic consensus.
|Our Lady of Guadalupe|
No wonder then that of all the signs at her queenly disposal she, the Seat of Wisdom, chooses the dance of the sun at Fatima. This sign unambiguously indicates the movement of the sun, just as the miracle requested by Josue in the Old Testament (cf. Josue 10,13). Perhaps through this sign our Heavenly Queen is showing mankind that all the errors of Russia which were then as now flooding the world could be staunched by her Immaculate Heart; that she who is Mediatrix of all graces could obtain for the Church that glorious defeat of the compendium of all heresies, Modernism. As St. Pius X recognized her in his encyclical on Modernism as the Destroyer of All Heresies, the Blessed Virgin Mary restores that wisdom which had been so long abandoned and rejected by men under the delusion of the heliocentric cosmos which rendered the Church's interpretation of the Word of God to be wrong. If this sign is received in good faith from our Lady of Fatima, the shame of 'persecuting science' with 'faulty biblical exegesis' would be remedied and the Church vindicated in her treatment of the entire Galileo affair, which at present time serves as an embarrassment and a humiliation.
There is no heresy of Modernism without the doctrine of evolution infecting the human element of the Catholic Church. There are no evolutionary toxins wounding sacred doctrine without the stigma of wrongly interpreting Genesis. And that stigma was first applied not by the adepts of Darwin, but of Copernicus.
Our Lady is showing us at Fatima that the way back to orthodoxy (and true militancy) is to recover the correct philosophical moorings that the Fathers of the Church handed down to us, which is to say, the earth is stable at the center of the cosmos, and is the theater of redemption in which God became man in the Virgin's womb.
Wednesday, August 19, 2020
"Entrusting myself fully to the Spirit of truth, therefore, I am entering into the rich inheritance of the recent pontificates. This inheritance has struck deep roots in the awareness of the Church in an utterly new way, quite unknown previously, thanks to the Second Vatican Council..." Pope John Paul II, Redemptor hominis
...The opening made by the Second Vatican Council has enabled the Church and all Christians to reach a more complete awareness of the mystery of Christ, "the mystery hidden for ages" in God, to be revealed in time in the Man Jesus Christ, and to be revealed continually in every time....Accordingly, what is in question here is man in all his truth, in his full magnitude. We are not dealing with the "abstract" man, but the real, "concrete", "historical" man. We are dealing with "each" man, for each one is included in the mystery of the Redemption and with each one Christ has united himself for ever through this mystery....this is "each" man, "the most concrete" man, "the most real"; this is man in all the fullness of the mystery in which he has become a sharer in Jesus Christ, the mystery in which each one of the four thousand million human beings living on our planet has become a sharer from the moment he is conceived beneath the heart of his mother."- Pope John Paul II, Redemptor hominis, 1979"...utterly new way, quite unknown previously...""...to reach a more complete awareness of the mystery of Christ...""...with each one Christ has united himself for ever through this mystery.""...this is 'each' man ...in all the fullness of the mystery in which he has become a sharer in Jesus Christ..."
"Two months after the event, in a Christmas speech to his Cardinals published in the Vatican’s L’Osservatore Romano, John Paul said, “The day of Assisi, showing the Catholic Church holding hands with our brothers of other religions, was a visible expression of [the] statements of the Second Vatican Council.” The interfaith event at Assisi was thus described by John Paul II not as a tragic misrepresentation of Vatican II, but as the glorious realization of its teaching. Pope John Paul II went on to celebrate the inter-religious prayer meeting at Assisi as a new direction for the future, “The event of Assisi” he said, “can thus be considered as a visible illustration, an exegesis of events, a catechesis intelligible to all, of what is presupposed and signified by the commitments to ecumenism and to the inter-religious dialogue which was recommended and promoted by the Second Vatican Council.” Toward the end of the speech, the Pope urged his Cardinals to continue on the same new path, “Keep always alive the spirit of Assisi as a motive of hope for the future.”
- Pope’s Christmas Address to Roman Curia,” L’Osservatore Romano, January 5, 1987, pp. 6-7.
|John Paul II and various religious leaders, Prayer Meeting of Religions, Assisi, Italy 1986|
"It must first be kept in mind that every quest of the human spirit for truth and goodness, and in the last analysis for God, is inspired by the Holy Spirit. The various religions arose precisely from this primordial human openness to God. At their origins we often find founders who, with the help of God’s Spirit, achieved a deeper religious experience. Handed on to others, this experience took form in the doctrines, rites and precepts of the various religions. In every authentic religious experience, the most characteristic expression is prayer. Because of the human spirit’s constitutive openness to God’s action of urging it to self-transcendence, we can hold that “every authentic prayer is called forth by the Holy Spirit, who is mysteriously present in the heart of every person.”
(Address to the Members of the Roman Curia, 22 Dec. 1986, n. 11; L’Osservatore Romano English edition, 5 Jan. 1987, p. 7).
"How far off we are here from Catholic teaching we have already seen in the decree of the Vatican Council. We shall see later how, with such theories, added to the other errors already mentioned, the way is opened wide for atheism. Here it is well to note at once that, given this doctrine of experience united with the other doctrine of symbolism, every religion, even that of paganism, must be held to be true. What is to prevent such experiences from being met within every religion? In fact that they are to be found is asserted by not a few. And with what right will Modernists deny the truth of an experience affirmed by a follower of Islam? With what right can they claim true experiences for Catholics alone? Indeed Modernists do not deny but actually admit, some confusedly, others in the most open manner, that all religions are true."
Pascendi gregis #14
Wednesday, May 13, 2020
This Day, the Thirteenth Day of May
At Rome, in the time of the emperor Phocas, the dedication of the church of St. Mary of the Martyrs, formerly a temple of all the gods, called Pantheon, which was purified and dedicated by the blessed Pope Boniface IV to the honor of the Blessed Mary ever Virgin, and of all the martyrs.This consecration of the Basilica dedicated to St. Mary and the Christian Martyrs in a temple formerly dedicated to the adoration of the pagan gods occurred in 609 A.D. It symbolizes the empire of Christ - an empire of martyrdom and charity - overcoming the false religions backed by the state in the first six centuries of the Christian era.
In 1986, Pope John Paul II completely reversed this victory by convening his "Prayer Meeting of All Religions" at Assisi, Italy wherein he invited practitioners of all manner of religions to invoke their luminaries under the auspices of the Pope himself.
He traces this spectacular display reversing all previous Catholic teaching to the Second Vatican Council (1962-1965):
Assisi Prayer is a "visible illustration, an exegesis of the events, a catechesis, intelligible to all, of what is presupposed and signified by the commitment to ecumenism and to the inter-religious dialogue which was recommended and provided by the Second Vatican Council."
(Christmas address of the Pope to the Cardinals and members of the Curia on 22 December, 1986, L'Osservatore Romano, 5 January 1987, page 7)
"Look at Assisi in the light of the Council!"One can only tremble at what price the martyrs paid to testify to the One true God, His Only Begotten Son, and His One, Holy, Catholic, and Apostolic Church as the only way of salvation when considering the actions of Pope John Paul II and the aftermath of the Second Vatican Council.
(Papal address in the General Audience of 22 October, 1986)
I look at this horrible accident as a parable. This giant crucifix dedicated to John Paul II is bent unnaturally forward as though Christ were straining from the Cross to appeal to man. However two days before his canonization, this giant crucifix collapsed under its weight and unnatural posture killing a young man who had come to admire it. This is a sad parable of the men who believe God is not merciful enough so they must make Him to appear even more merciful (as though that were possible):
Hence, the manipulation of the mercy of God by men who are deficient in supernatural faith ends up bringing death instead of life by proclaiming a Christ who fails.
A PRAYER FOR PAGAN PEOPLES
O Lord, have mercy also on the pagan nations of the world, the sad thousands of millions who walk in the darkness of the shadow of the valley of death. Have pity on abandoned sinners, on the malicious, on outcasts, on the fallen and on the depraved. Have mercy on the dying and especially on those who have none to pray for them. With all the fervor of Thy Sacred Heart, my Jesus, pray and beseech Thy Heavenly Father for the conversion of all sinners, and for the perseverance in Thy grace of all the just. Amen.
Sunday, March 15, 2020
Sister Lucia communicated this message in writing to her confessor, Fr. Gonçalves in 1929 after seeing a vision of the Virgin Mary in her chapel requesting this consecration again. According to Sr. Lucia, our Lady had requested this consecration on several occasions, and it occupies a central theme in the Fatima apparitions.
The doctrine of modern Communism, which is often concealed under the most seductive trappings, is in substance based on the principles of dialectical and historical materialism previously advocated by Marx, of which the theoricians of bolshevism claim to possess the only genuine interpretation. According to this doctrine there is in the world only one reality, matter, the blind forces of which evolve into plant, animal and man. Even human society is nothing but a phenomenon and form of matter, evolving in the same way. By a law of inexorable necessity and through a perpetual conflict of forces, matter moves towards the final synthesis of a classless society. In such a doctrine, as is evident, there is no room for the idea of God; there is no difference between matter and spirit, between soul and body; there is neither survival of the soul after death nor any hope in a future life. Insisting on the dialectical aspect of their materialism, the Communists claim that the conflict which carries the world towards its final synthesis can be accelerated by man. Hence, they endeavor to sharpen the antagonisms which arise between the various classes of society. Thus, the class struggle with its consequent violent hate and destruction takes on the aspects of a crusade for the progress of humanity. On the other hand, all other forces whatever, as long as they resist such systematic violence, must be annihilated as hostile to the human race.
While Cardinal Wyszynsky could not get away from his diocese, because the communist government would not grant him permission, Archbishop Wojtyla had full freedom to travel abroad without restriction. This was the common policy of encouraging Wojtyla and destroying the old Cardinal Wyszynski for his anti-communism.
It should be noted that from the start, the figure of John Paul II was built carefully by the press and the media, as opposed to the Primate of Warsaw, the heroic unyielding anti-Communist Cardinal Wyszynski. Therefore, an alleged conflict was exaggerated between the two, Wyszynski as the super-conservative and Wojtyla, instead, as the open intellectual who loved the company of girls, who went about dressed in shorts, a true “liberal” and “progressive.” Indeed, Wojtyla really was a liberal prelate. (Fr. Luigi Villa)
However, as the Council is not limited to the documents alone, neither is it completed by the ways applying it which were devised in these post-conciliar years. Therefore, we rightly consider that we are bound by the primary duty of most diligently furthering the implementation of the decrees and directive norms of that same Universal Synod. This indeed we shall do in a way that is at once prudent and stimulating. We shall strive, in particular, that first of all an appropriate mentality may flourish. Namely, it is necessary that, above all, outlooks must be at one with the Council so that in practice those things may be done that were ordered by it, and that those things which lie hidden in it or - as is usually said - are "implicit" may become explicit in the light of the experiments made since then and the demands of changing circumstances. Briefly, it is necessary that the fertile seeds which the Fathers of the Ecumenical Synod, nourished by the word of God, sowed in good ground (cf. Mt 13: 8, 23) - that is, the important teachings and pastoral deliberations should be brought to maturity in that way which is characteristic of movement and life.
What we refer to as communism has its own history. It is the history of protest in the face of injustice, as I recalled in the encyclical Laborem Exercens - a protest on the part of the great world of workers, which then became an ideology. But this protest has also become part of the teaching of the Church. (Crossing the Threshold of Hope, pp 130-131)
|Bolivian President Evo Morales gave Pope Francis a |
crucifix atop a hammer and sickle, 9 July 2015.
Saturday, November 23, 2019
The motu proprio, which means 'written on the Pope's own initiative' reads
The root of this schismatic act can be discerned in an incomplete and contradictory notion of Tradition. Incomplete, because it does not take sufficiently into account the living character of Tradition, which, as the Second Vatican Council clearly taught, "comes from the apostles and progresses in the Church with the help of the Holy Spirit. There is a growth in insight into the realities and words that are being passed on. This comes about in various ways. It comes through the contemplation and study of believers who ponder these things in their hearts. It comes from the intimate sense of spiritual realities which they experience. And it comes from the preaching of those who have received, along with their right of succession in the episcopate, the sure charism of truth".
|Headstone at the grave of Archbishop Marcel Lefebvre. |
It reads, 'what I received, I handed on.'
Yet absolutely necessary to the revolution that culminated at the Second Vatican Council was this new understanding of tradition observed through the lens of evolutionary theory:
"Thus, the human race has passed from a rather static concept of reality to a more dynamic, evolutionary one. In consequence there has arisen a new series of problems, a series as numerous as can be, calling for efforts of analysis and synthesis." (Pastoral Constitution on the Church in the Modern World, Second Vatican Council)Therefore, in an 'evolutionary concept of reality', that which is newest is always best. In the Hegelian system, the dialectic between the thesis [Tradition] and antithesis [the novelties produced by the Nouvelle Theologie] produces a synthesis ['living Tradition'] that becomes the new thesis. This dialectical method will always leave that which is ancient, venerable, immutable, and eternal at a sort of distant reference point for the sake of history. But make no mistake: for those who have accepted Vatican II's theory that "the human race has passed from a rather static concept of reality to a more dynamic, evolutionary one," that which is newer (Vatican II) is better than everything that went before it.
Baptizing the theory of evolution was task number one for these innovators, and the prophet of their cause was Teilhard de Chardin, S.J. Teilhard's theories were so bizarre that his own order forbade him from either teaching or publishing, a suppression which lasted until his death on Easter Sunday 1955. Teilhard studied in England under another Jesuit, Fr. George Tyrrell, whom St. Pius X excommunicated for the very same theological monstrosities which he named "Modernism" which was the "compendium of all heresies" that "ruins and destroys all religion" (Pascendi gregis, 1908).
About Modernism, St. Pius X warned,
"To finish with this whole question of faith and its shoots, it remains to be seen, Venerable Brethren, what the Modernists have to say about their development. First of all they lay down the general principle that in a living religion everything is subject to change, and must change, and in this way they pass to what may be said to be, among the chief of their doctrines, that of Evolution. To the laws of evolution everything is subject - dogma, Church, worship, the Books we revere as sacred, even faith itself, and the penalty of disobedience is death.... Consequently, the formulae too, which we call dogmas, must be subject to these vicissitudes, and are, therefore, liable to change. Thus the way is open to the intrinsic evolution of dogma. An immense collection of sophisms this, that ruins and destroys all religion. Dogma is not only able, but ought to evolve and to be changed. This is strongly affirmed by the Modernists, and as clearly flows from their principles."
This living religion which Pope John Paul II co-opted from de Lubac as 'living tradition' need not maintain any meaningful continuity with the capital 'T' Tradition of the Catholic faith:Pope St. Pius X, ON THE DOCTRINES OF THE MODERNISTS
(St. Thomas' definition of truth was the mind's correspondence with reality, not life, -editor.)"The advocates of the new theology follow the same current when, with Blondel, they define the truth as the mind's correspondence with infinitely variable and progressive life. And since truth is life and Tradition should transmit the truth, de Lubac concludes at the existence of a living Tradition. According to him, then, the ulterior beliefs of the Church need not necessarily be logically bound to what she has always explicitly believed from the earliest centuries."Father Dominic Bourmaud, One Hundred Years of Modernism, Angelus Press, 2006, pages 248-249
The conclusion to all this is obvious: for a religion to be true, it must be alive; and the sign of life is its changeability and 'progress.' The stable cosmos envisioned by the Church Fathers had to give way to the new theories proposed by Copernicus, Newton, Darwin, and Einstein; the bold new scientific theories embraced by the Protestants must find acceptance in the Catholic Church as well. The philosophy and theology of St. Thomas had to be updated or even discarded with its objective realism and adherence to divine authority. What Modern Man needed was a living tradition that would prove to him that Catholics too, were constrained by the theory of evolution and that their religion was true because it too, was changing.
Now in a striking irony John Paul II himself is victimized by the contemporary adherents of living tradition. His firm commitment to traditional Catholic morality (paradoxically contained in a philosophical system which for him was quite dependent on man's subjective experiences) must now yield to Pope Francis' ethic of accompanying and listening to not only non-Christian religions, but to 'mother earth'! John Paul II's era is now passed; what he explained in Ecclesia Dei about the council is now coming to pass to leave him as history's casualty on the march to Teilhard's Point Omega.
John Paul II harshly condemned Archbishop Lefebvre for standing firm in what he received and faithfully passed on - the very definition of Catholic Tradition infallibly defined at the first Vatican Council in 1869-1870:
"For the Holy Spirit was promised to the successors of Peter not so that they might, by His revelation, make known some new doctrine, but that, by His assistance, they might religiously guard and faithfully expound the revelation or Deposit of Faith transmitted by the Apostles."And now, even though canonized in a hasty display of Pontifical hubris, Pope John Paul II's moral doctrine gives way to the latest, newest manifestation of living tradition. The cycle of thesis, antithesis, and synthesis is unending in the elastic world of evolution and perpetual flux. The demands of natural selection can never be contradicted. In fact, philosophical, theological, and moral change is the very signature of 'truth' and progress. Such is the living tradition bequeathed to us by the neoModernists.
In such an atmosphere where the tyranny of the new must always triumph, wisdom bids her children to stand firm with the maxim of Saint Vincent of Lerins:
"Moreover, in the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all."This and this only is Tradition. Tradition does not 'live' in any evolutionary sense, and always maintains the same sense and meaning. May God help us to hold fast to the Tradition - Divine, Apostolic, and Ecclesiastical - handed onto to us by the Lord's Apostles, the Fathers, the Doctors, the martyrs, confessors, virgins, Saints, and faithful Pontiffs.