Catholic Postmodernism Endorses Nihilism: The Amnesty Debate
Catholic Postmodernism Endorses Nihilism: The Amnesty Debate
By Joseph Andrew Settanni
Since it is now publicly known, e. g., that American Hispanics are warmly converting to Islam in ever increasing numbers and that, furthermore, amnesty for illegals will bring more millions of Hispanics into America, besides those already here illegally, the odd question must be critically posed: Is this part of an effort to give an opportunity at least for possibly allowing for more predictable conversions to Islam?
Of course, the still predominant majority of Hispanics tend, starting practically at birth through their baptism, to be Roman Catholics; however, one can easily perceive that life in the USA affords them the genuine prospect, if wanted, to then freely become Mohammadans. Amnesty, therefore, allows for such a troubling side effect to be exacerbated, meaning a yet greater loss of the (former) faithful.
And, the general disintegration of most of domestic Catholicism, of course, relatedly continues apace. It is so well known that, e. g., the mainstream Catholics are, on the whole, merrily contracepting and aborting themselves out of existence.
Moreover, the Roman Catholic Church’s morally corrupt hierarchy, as seen in its September 8, 2013 unfortunate push for amnesty for the millions of illegals, would, thus, surely have this rather curious above noted result, meaning as to a number of the Hispanics.
Equally, as has been extensively documented over many years, growing numbers of Hispanic apostates do chose various forms of Protestantism, contrary ever to their original or traditional faith. Is this push for amnesty a supposed idealistic and purely noble act of gracious charity for man or, more likely, just a cynical and vile, contemptible and duplicitous, attempt to (somehow or other) desperately save a dying Church in America? The latter case, in pragmatic terms of what may be thought tangible rather than solely ethereal, seems more reasonable, on average, and quite likely as well.
What, nevertheless, may be here understood? One certainly must greatly factor in the truly horrid aftermath and terrible results of the Second Vatican Council, which had legitimized progressive/radical dissent.
Embrace of the Nietzschean Abyss
Obviously, the quite degenerate ethical and moral vision of the postconciliar Church, in this country and elsewhere, very substantially exhibits postmodern thinking, upheld by philosophical nominalism, in that it is both post-existential and post-phenomenological in its basic orientation. Concern for the many illegals manifests a most curious dispassion, profound detachment, as to whether or not they may or may not wish to remain Roman Catholics in their choice of a religion. This is curious.
The too strange ethics and morality, rather bizarrely displayed, is so clearly, therefore, postmodern in its overt strong attitude that significantly indicates a great affinity for and, in effect, a blatant endorsement of nihilism. Let this fact be understood clearly. This has been cooperatively aided, in addition, by the baleful influences of subjectivism, relativism, and overall situation ethics that do pervade what gets normally taught in the main colleges and universities of the Western world. Can all this empirical consequence of the vast deformation of human thought be, therefore, unknown or unknowable to the hierarchy? Again, this is curious.
There is a pervasive blindness exhibited toward revealed causes and effects by which ethical and moral viewpoints become quite necessarily abstract; these then pronounced abstractions, in their turn, are fully allowed to govern progressive Church policy, in this momentously debatable matter, related to the burning question of amnesty. Postmodernism, in contemporary ethics and morals, cannot but help having a fairly logical affinity with gross nihilistic beliefs and practices that do evilly disregard noted certain malevolent consequences, as to many possible diverse impacts upon human lives.
The radical and ever radicalizing Spirit of the Second Vatican Council (postconciliar Church) introduced the ways and means by which the evil of nihilism would and could be legitimized within the rancid cognition of the hierarchy and elsewhere; this is because the heresy of modernism, warned against by Pope St. Pius X, was itself mainly legitimized.
With that former barrier successfully leaped over many decades ago, there was then really nothing to stop the, thus, logical progression, favored by nominalism, by which postmodern attitudes would come to pervasively dominate what can be obviously termed progressive or liberal thinking.
In its parody of Utopia, the nihilistic Nietzschean abyss has, therefore, been wholeheartedly embraced by the vast majority of the hierarchy, as is so quite superbly represented by, one could here guess, the ethically and morally corrupt National Council of Catholic Bishops (NCCB). How can this attitude be obviously detected?
Amnesty fits in properly with the realities of the American welfare-warfare State in that the basically socialist policies and programs of Obama and the Democrat Party, aided by many RINO and neocon Republicans in the GOP leadership, are politically congenial to the contemporary needs and desires of the Church and, of course, the NCCB. The decline and degeneracy easily seen in the nation’s society and culture, furthermore, adds to the overall immoral inclination of the Church’s venal hierarchy to just go with the flow of many national events, not to seek victories for Christ and His Church.
However, noted major activism explicitly done on behalf of the Obama-Rubio amnesty, as with the September 8th efforts, plunges this religious organization directly into the national political debate upon a subject that is a hot button item. It is, in many ways, ripping the nation apart.
Amnesty, as has been documented, will certainly accelerate rapidly the nihilistic decay of this country’s institutions; the Weimarization of America would then become nearly completed in that millions of native-born Americans will feel, increasingly, alienated from what was once thought to be their country, which would be, in effect, handed over to millions of foreigners. The Catholicism of St. Thomas Aquinas and the Catholic traditionalists would then have to be repudiated as reactionary and atavistic, which is an even more serious matter, meaning especially for Catholics, of course. It just seems that Utopia can’t wait, though, as is known, it never arrives.
The hierarchy, in their perverse policy attitudes, violates the notion that charity first begins at home. About thirty million American workers, at a minimum, are either unemployed, underemployed, or have taken premature retirements or disability escapes; this is surely due to the nasty Obama economy in its horrid transition toward a European-style, social-democratic State that seeks to eventually absorb the entire economy, meaning as to its basic functions and organization as such. The plainly unholy alliance between this social-market/collectivist economy and the Church appears as if it were a marriage made in Hell, though claimed to be the assumed favoring of social justice (aka Utopia).
The fact of amnesty, therefore, gets sadly added to the noted national debauchery and depravity that is engulfing the sociopolitical and sociocultural realities of this country, as it spirals ever downward into the welcoming cesspool of world history. Instead of the Church valiantly resisting the vile trends, its leadership, however, turns a blind eye toward the inherent and logical consequences of their many harmful decisions that freely fuel the fires of this nation’s evident destruction, of its noted decline.
The rapid increase of the welfare population in America, including more and more people on food stamps, to be brought upon by the expected amnesty can only end up provoking ever higher and higher taxes upon the then dwindling middle class. Actions and ideas have consequences; they do not exist in a vacuum. In observable terms of human liberty and constitutional order, this is an unsustainable, greatly untenable, outcome as to the unfortunate future that can be beheld by objective observers. The bread and circuses of ancient Rome had basically the same results, including being overrun by the barbarians (aka illegal aliens of that past era).
The rich and wealthy, as usual, will find the various ways and means of minimizing or totally escaping taxation, inclusive of renunciations of citizenship, which is now occurring at a historically unprecedented rate. The poor and the then growing lower class are to naturally expand as the economic, social, and cultural misery also necessarily increases, along with the hyper-centralization of the State wanted by Obama and his evil Leftist minions.
One sees here how the hierarchy becomes a committed accomplice to all this evil, done in the Catholic name of social justice no less. In practice, so-called social justice becomes a mere synonym for tyranny, which incorporates injustice, corruption, vice, and oppression; it will not, moreover, fight against the rise of anti-Christian bigotry in America; Catholic religious institutions, thus, will not necessarily accrue more assumed sympathy or respect.
The Catholic Church, by its implicit cooperation with the transition toward the social-market economy, then becomes a willing partner to the disastrous consequences that must occur after amnesty takes full effect. It is expected, of course, that some kinds of religious rationalizations are to come forth by which postmodern degrees of reasoning can then be applied ad hoc to the increasingly debased conditions of the impoverished populace.
One can, at that time, observe how many will try to supposedly make the best of a bad situation, including the suppression of the Roman Catholic Church that would have served its purpose in better securing the immoral triumph of tyranny in this nation.
No intermediate institutions are to exist between the State and its subjects, the former citizens of a once free, representative, constitutional republic. The Church will be considered as being unneeded and entirely superfluous or just reactionary. All assumed essential and permitted social service functions and operations are to be taken over completely by the ever centralized political institution, the mortal Leviathan as Thomas Hobbes had called it. Many within the hierarchy, moreover, can be so counted among those who will side with the heinous notion that the Church has, thus, become an obsolescent organization no longer meaningful in the lives of people.
Postmodernism in thought, as ought to be seen, can become rather infectious, as rationalization poured upon rationalization merely comes, thus, to provide a grandiose self-justification for spiritual suicide and its results. Added to pragmatism, positivism, and secularism in cognition, nothing, furthermore, needs to hold the line against whatever specious argumentation may be shallowly sufficient and pleasing to the powers-that-be, the ruling-political class, regarding the wanted glorification of the State, the New Order, highly favored by Obama.
Nihilism is then to be provided with convenient euphemisms by which to conceal the demonic thinking that really supports this radicalization of the society and culture, eventually beyond proper recognition. As always, however, it helps to follow the proverbial money trail. Church organizations have willingly received, e. g., many pro-abortion Navigator Grants as a now fundamental part of Obamacare, which, supposedly, the Catholic Church has rejected as to its explicit Culture of Death orientation. But, then again, Utopia just can’t wait.
There is a strong stench, therefore, of Machiavellian quid pro quo about these contemptible matters that urgently screams to high Heaven and reaches down to low Hell. The sordid relativization of ethics and morals gets completed, moreover, when money coopts ethical and moral decisionmaking processes.
Furthermore, this is surely how postmodernism, via the demonic radicalism of the Spirit of Vatican Council II, has shamefully captured the thinking and motivations of the hierarchy as the evil basis for an overall nihilism in approach that vilely grips the souls of these despicably depraved clerics and their many necessarily compromised supporters.
The cognitive affect of rationalism eventually yields to the core rationalization of anything that basically serves to fulfill the ends sought by those who are in situational charge of the institutional reality of any organization, civil, social, or religious. But, when this happens, ends and means become distorted and convoluted, as with the openly self-serving cognition in Machiavelli’s The Prince.
Rationalization covers not only self-justification and self-righteousness; it conveniently encompasses a variety of sins, including those of omission and commission. The Catholic Church’s overt support for amnesty seeks to rationalize supposed Catholic teachings into providing religious coverage for those who have knowingly broken a country’s immigration/naturalization laws.
An error in ethics and morals gets committed. Two wrongs are said to make a right. The objective breaking of the law and the seen rewarding of people for breaking the law (aka amnesty) are quite conveniently rationalized into becoming the proper legitimation, for the assumed Catholic position, favoring the illegal aliens. The wish becomes father to the thought.
Postmodernism in ethics and morals is revealed, therefore, as supportive of the trend in thought that aligns itself with liberal or progressive political Catholicism, which becomes hardly distinguishable from outright adherence, as so thought needed, to mere positivism or pragmatism on the highly problematic issue of amnesty. Concern for poor people, a priority of Catholicism, gets itself oddly convoluted into becoming the having of a warmly solicitous regard for these obvious lawbreakers, those who crossed the border illegally, of course, meaning, by definition, criminals. Again, this is a curious matter.
Absolutely nothing (in comparison) is really said about the well-known massive corruption, economic oppression, and social injustice of the Mexican regime that eagerly creates terrible conditions that do force the Mexican poor and uneducated to flee their own country for the American welfare-warfare State up North. There is a virtual silence in this matter as compared to strong leftist denunciations of the USA in line with PC thinking and its Cultural Marxism. It is, as ever, curious, indeed.
Equally, nothing is much mentioned, relatively speaking, about the known tens of millions of people who properly accept the process of legal immigration and naturalization, nor the fact that about one million people are naturalized in America annually; this is, quite remarkably, more than the entire rest of the world’s countries combined, as to the creating of new citizens.
This, it must be said forthrightly, is hardly the action of an ungenerous or just quite stingy nation supposedly unwilling at all to, thus, reasonably accommodate and accept new people, meaning immigrants. Yet, this extremely important fact is rarely, if ever, mentioned by the mass media and the national propaganda networks.
The illegals, therefore, as can be then fairly perceived, have a very unjust cause. The Catholic Church’s bizarre championing of such an excessively unfair cause is prominently, ethically and morally disturbing to say the least.
It is not surprising, given their rather open support from the American Left and the Church, that the vast majority of the illegals now simply think that they do have (somehow or other) actually acquired a right to citizenship by the bold act of their knowing trespass and occupation on the soil of America. Logic gets thrown out the window, apparently, whenever bold rationalism is so confused and confounded with rationality, which, of course, is of the noetic essence of rationalized postmodernism itself.
It is historically argued, nonetheless, that the Catholic Church in America was once fundamentally an immigrant Church in that it existed to meet and greet the millions of 19th century Irish and others who came to these shores. But, the preconciliar ecclesial organization that existed had not lost its moral compass as is basically true of the later postconciliar institution. A quite different reality exists today.
The illegals are not made subject to any assimilation or acculturation, as had been true in the past; they come now substantially as colonizers who have no real intention of becoming Americans; their offspring, furthermore, are made to think of themselves as permanent outsiders, having a separate existence, who just occupy the land. This is, of course, a sure devaluation of American citizenship into becoming a mere utilitarian status symbol, not a part of republican civic virtue, not an attribute of Americanism nor patriotism.
Conditions and circumstances today are extremely different from what they were well over a hundred years ago; back then, there was no (existing or generous) welfare State, even in a primitive form, to lavishly greet and meet the immigrants, legal and illegal, as is so obviously true in this era. The Church is now, as can be easily noted, in a rather tight ideological alliance with Obama and the Democrats.
While it is historically true, in America, that the Democrat Party has usually been the natural home of immigrants, however, a truly full-scale welfare State, with a surely secularist orientation and existing bounteously in this present age, provides both the material and ideological means for separating such Catholics from their faith, not otherwise. Is this an unfair statement to make? How could it be really otherwise?
The highly different reality of this postmodernist era is a new existential situation by which millions of illegals are to be ideologically prepared for a diversity-oriented, multiculturalism inspired, and pluralism obsessed sociopolitical order that has nothing to do with supposedly helping Catholics to remain united to Holy Mother Church. The primary purpose of the Church is the salvation of souls, not the spreading of niceness throughout the world.
Once this significant and critical fact is clearly recognized, therefore, the overt activism on the part of the hierarchy and those who foolishly or otherwise cooperate with it can be realistically seen in a light revealing the harsh outlines of a nihilistic regard for truth. What is meant?
The logically and reasonably expected secularization of the masses is to then rather predictably occur, not the assumed anticipation of their warmly attending to the possible religious affirmation of an ardent Catholicism surely. The contemporary Western world, with the USA certainly part of it, is truly being enthralled to the neopaganization of its debased society and culture; de-Christianization, therefore, is the easily observed norm, not the exception. Secularism is, moreover, considered the normal point of view by “sophisticated” minds and contemporary intelligences.
With its overt affinity for and ideological integration with the aggressive, American welfare-warfare State, the Church’s morally degenerate hierarchy is, furthermore, involved with the secular process of de-Christianization, regardless of any vague or meaningless protestations set to the contrary. Reasoning as to generalities and particulars gets, moreover, thoroughly confused and greatly confounded through an unneeded ambiguity as to any requisite moral thought. Catholicism, however, is still supposed to be rightly defended, not debated.
How has this disgusting situation come about? The advance and assimilation of postmodernism in much prevalent cognizance has, thus, created certain situations such as, e. g., having a theologically confused pontiff, Pope Francis, who publicly says, for instance, that he cannot judge homosexual priests. The Holy Father seems to forget that, according to Catholic teaching, God does the ultimate moral judging at both the Particular Judgment at death and, later, the General Judgment at the final end of time.
Pope Francis, however, as an ordained priest of the Church, is religiously supposed to always judge and condemn all sin unequivocally, whether ever committed by heterosexual or homosexual people is not ever the issue. Does he not understand this theological fact? What sadly occurs when a priest, in this manner, forgets his vocation? The rights, honor, and glory of God have become sadly neglected in a misguided desire to be nice. The greater metaphysical order of reality gets lost, as when, as yet another example, the pope bows down to mere foreign potentates.
As the proclaimed representative of the eternal King of Kings on earth, the Vicar of Christ, his then excessive acts of humility become seen much more as a source of inordinate pride, not the vain presumption of a seeming desire to appear humble as supposed. After all, there is known the hoary joke about a bunch of zealous monks in a monastery furiously arguing over who is the humblest of them all. What needs to be understood, therefore, for properly elucidating this profound matter under serious discussion?
The supreme leader of the Church Militant, meaning the ecclesial reality on earth, possesses the high dignity of his exalted office; thus, to knell and kiss the Ring of the Fisherman is not meant to honor the mere personage of the temporary holder of the office, it is done to honor the current Vicar of Christ, not the man himself, not even just the Bishop of Rome. The Apostles Creed, which is surely known to Pope Francis, speaks eloquently of the Catholic dogma involving the extraordinary Communion of Saints; this noted matter, fully and gloriously, includes the Church Militant, the Church Suffering (Purgatory), and the Church Triumphant (Heaven).
Thus, one can logically perceive, therefore, that the great defender and champion of the Communion of Saints ought not to be some sort of supposed lackey who bows and scrapes before the ordinary powers of this fallen world. Pope Francis, as many perceive him, is a clearly neo-hippie pontiff so desperately seeking to be, in general, a lovable character who takes a grandfatherly approach toward his children. What is, however, at the basic root of all these contemporary problems, lapses of needed moral and spiritual thought, so sadly afflicting Sancta Mater Ecclesia?
The Conciliar Captivity
Pope John XXIII and all those who followed him had been made subject to what may usefully be called the “Conciliar Captivity” created by the malignant Spirit of the Second Vatican Council; it is similar, in certain fascinating ways, to the Avignon Captivity of the Renaissance Papacy in that the crude kind of corrupted thinking to be found, under such circumstances, must ever remain within the now well-worn grooves of Vatican Council II. There appears currently, at the least, to be no escape from this mentality.
This is, sadly, known as the now weakened spiritual and theological condition of the postconciliar Church, with its Novus Ordo (New Mass) being the central part of this theological syndrome, which keeps captive, has nastily caged, the thoughts and general mindset of the hierarchy and their many sycophants; they are stuck in the 1960s. That era now defines the past as well as the future for them.
Consequently, in America, it ought not to be surprising that the hierarchy eagerly sides with the illegal aliens, the law breakers, and strongly against the suffering majority of the people of this nation who do oppose any amnesty that, in effect, openly rewards such criminality.
This matter reflects back upon the noted Conciliar Captivity that is not a physical place, as was the case with Avignon, France, but, instead, is a kind of place of mind seemingly guarded round by the obsessive Vatican II Spirit. What then needs to be here properly understood?
The preconciliar Church would not have (nihilistically) entertained such bizarre cognition that readily accommodates increasing degrees of secularization of attitudes to then match the prevalent conditions necessarily created by the expansive secular reality of the modern State. A St. Catherine of Siena is needed to admonish Pope Francis, as was done regarding her influence on Pope Gregory XI during the period that is known as the Babylonian Captivity or Avignon Papacy.
What exists today may be called the Conciliar Papacy, defined by the ‘60s “flower power” Spirit of Vatican II, that seeks degrees of compromise with the world; and yet, it knows that, realistically speaking, there can be no real compromise between the Culture of Life, the doctrines and dogmas of orthodox Catholicism, versus the always nihilistic Culture of Death.
Therefore, what critically needs to be comprehended carefully is that the embrace of amnesty aligns itself with the Culture of Death, which now clearly encompasses Obamacare with, as is known, its evil pro-abortion demands. It is impossible to dance with the devil without being burned as a result. The political and ideological forces favoring amnesty are, therefore, highly congruent with and supportive of the aggressive or militant secularization of American society and culture.
The logic of what is wanted, meaning by the laicist politicians and their ilk, cannot, moreover, be simply discounted by supposing that the raw veneer of religiosity can provide supine cover for what must, thus, happen naturally consequent to the full realization of the amnesty and its baleful effects. Increasingly, it ought to be plainly expected that, over time, fewer and fewer Hispanics will want to remain within the old faith of their ancestors.
Amnesty, as should be rightly noted, cannot rationally be perceived as being a victory for the advance of Catholicism in America. On the contrary, predictably divergent forces will come to impinge upon the Hispanic community as to the ever expanding pluralism and heterodoxy in beliefs to be easily found in contemporary America. Such reasoning should not be doubted given the empirical realities confronted as the Weimarization of this nation, the now basic thrust toward a European-style, democratic-socialist regime, evidently continues apace.
These marked domestic tendencies will then include, of course, Protestantism, Islam, and, as ought to be suspected, just outright secularism. Liberal or progressive Catholicism with its New Mass structure has not proven itself religiously powerful enough to firmly maintain and attract generations of believers because of the unauthoritative posturing that generally characterizes the usually lax appeal made.
This is surely true for both the non-Hispanic and Hispanic populations, as adaptations are, therefore, willingly made toward the secularized sociocultural and sociopolitical order now developed so militantly by the welfare-warfare State, especially under the nihilistic Obama Administration. But, for the Church, what happened to the salvation of souls?
Moreover, e. g., the tremendously illegitimate or strange fears of the illegals are disproportionately absurd; there would never ever be any kind of police-state roundup of them; among other reasons, it would be simply inordinately expensive to attempt to actually capture and physically house about 12 to 20 million people, besides making the supposed cure much worse than the disease.
They are, in fact, allowed to openly roam about America and protest freely in all major and minor cities, which, incidentally, would never be permitted elsewhere in almost all the other countries of the world. Their absurd hatred of this nation is, therefore, both unfair and ironic, while they so haughtily, snootily, keep demanding citizenship no less (called an amnesty). Ingratitude is not charming.
Meanwhile, America’s secularist therapeutic culture is just ethically and morally disarmed in the face of such bold absurdity. Mainstream Catholicism, in this degenerate nation, participates so easily with the noted therapeutic culture, which sees nothing actually wrong with the Obama-Rubio amnesty now supported by the Church.
Attitudes among the jaded hierarchy, however, are not expected to really change much, as long as the corrupting Spirit of Vatican II lingers on as it seems to, while the ever misinformed laity gets further and further befuddled as to what Catholic teachings are supposed to say about this terrible situation. The Church, as a direct result, yields more and more real authority and power to the modern State, the assumed engine of most contemporary niceness and pleasantry, the goods and services, of a proficient tyranny, of the Big Nanny State.
Church politics and Leftist ideology, consequently, do then demonically combine to favor the blurring of moral right versus moral wrong, which, of course, satisfies easily the callous desires of those who want to maximize solicitude for the lawbreakers who claim, in effect, that they righteously may inhabit this country at will. Subjectivity, backed by a willing pragmatism and an often covert positivism, rules over all this vile mess, as the clerisy proclaims its ardent love for the downtrodden, which is so economically profitable for them, considering all the Federal welfare programs and policies that do lavishly exist.
The discussed Conciliar Captivity will never allow for any true reconsideration, much less fundamental questioning, of Vatican II as having created the Postconciliar Church with its wide openness toward the anthropocentric viewpoint, which all contemporary religious dialogue is to revolve around interminably. Pope John XXIII’s perverse Council is, thus, to forever endure as the core alpha and omega of theological dialogue, as long as there remains any leadership still enthralled by the Spirit that just cannot seek any real compromise.
One can guess that the final truth, the Philosopher’s Stone, has supposedly been found; it must then be myopically and dogmatically defended, regardless of the still many verifiable, demonstrable, negative consequences that are notably strangling the Church, especially in Europe and North America. This horrid mindset continues to destroy and stultify any possibility for having a hearing of genuine thought contrary to the superstitions created that condemns any fundamental questioning of the evil results of Vatican II.
The neo-Catholics, as they have been denominated, firmly support the “new orthodoxy” that was developed and hardened into dogma by that mid-1960s gathering. All seemingly possible valid criticism, if made acceptable, can only be, reductionistically, made to support the redundant reform of the reform of the reform, which becomes merely absurd.
The enormous errors, the heresy, residing inevitably at the demonic center or core of the assumed reform discussed must, however, remain either completely or substantially unquestioned. Why? This further insures the odd legitimacy demanded for Vatican II, regardless of the tremendous suffering and anguish it has obviously caused and can only continue to undoubtedly foster, far into the future.
Until the equivalent personage of a St. Catherine of Siena (or, perhaps, a group or saints) can come along to appropriately right this wrong, by seeking to reorient significantly the jaded thinking of the papacy, nothing much would seem likely to bring about the needed and requisite change. Fr. George Rutler’s A Crisis of Saints truly defines the fundamental and explicit remedy needed for strengthening contemporary Catholicism. A movement is required to end this Conciliar Captivity.
The traditionalist, orthodox religious orders, such as the Priestly Fraternity of St. Peter, Institute of Christ the King, and Society of St. Pius X, can be expected to generate a natural block of determined opposition that may very well produce the saints needed and requisite to the spiritually urgent task.
The coming September 8th pseudo-humanitarian niceness extravaganza is, surely, much more a product of the bizarre reflections that developed, as part of the mental, moral, and spiritual aftermath of Vatican II, than will ever be publicly acknowledged as such.
As a greatly deleterious spiritual result, the much damaged moral compass of the Church’s substantially failed leadership will come to celebrate a nihilistic regard for the truth, as the illegal aliens get depicted as the supposed victims of an oppressive country; thus, cold cognitive postmodernism, in its nominalist mode, unites plainly with nihilism in its favoring of a bland utopianism founded upon secularism.
Until some fundamental semblance of religious and theological normality may get needfully restored, perhaps, through the traditional teachings of Thomistic morality and Catholic orthodoxy, the Church in America can only sink ever further into the menial morass of viewing itself as a sort of adjunct social services agency obedient, more or less, to the laicist ideological dictates of the State. Democratic despotism is to reign supreme as the sole judge of pragmatic, convenient, or relative truth. For defending (orthodox) Roman Catholicism, however, what must be done?
The Conciliar Captivity, at a minimum, must be brought to an end as a means of joyously freeing, liberating, the Church from this bizarre attitude that minimizes the Gospel message, meaning as the evil tyranny of the modern State gets, resultantly, more maximized. A great lion of the Church, a saint, is needed today to combat the forces of spiritual decay.
Only an adamant affirmation of the orthodox understanding and comprehension, therefore, of the three main pillars of the glorious Faith, meaning Scripture, Tradition, and Magisterium, can properly produce the revitalization, the spiritual revival, which is so necessary for rightly proclaiming and advancing true Catholicism, not the secularist desire to be nice.
Athanasius contra mundum!