Revealed: The Blatant Nihilism of the Second Vatican Council
Revealed: The Blatant Nihilism of the Second Vatican Council
An Evil Consequence of the Conciliar Captivity: Co-Celebration of the Protestant Reformation
By Joseph Andrew Settanni
Orwellian (a term created from Orwell’s frightening 1984) has come to mean, among other things, the public substitution of lies for truth and the force or ability necessary to make people believe that such lies are really true. Modern or, rather, modernist religious thinking and related theological speculation possesses definite Orwellian qualities. How so? It has become, more and more, so easily possible to make people believe that what ought to be, logically, factually, or empirically speaking, necessarily false is, however, actually true. Such truly awesome power should, thus, be regarded as literally frightening.
In line with this hideous power, the inane superstitions of the secularist modern intelligentsia are always significantly much worse than those of the proverbially ignorant peasantry or common folk. The latter have an excuse, the former do not. In a day and age, because of the progressive intelligentsia, when the ever tremendously heinous butchery of abortion and infanticide (aka partial-birth abortion) has become rather routine horrors, they do delight in ever supposing that mankind has “matured” in not seeking to have any agonizing disputes about, e. g., Christian truth. Hence, many contemporary fallacies and myths, falsities and fantasies, do greatly abound within a congenial therapeutic culture, which has its strange consequences, along with the denial of sin.
Standards of contemporary “truth” have been too often reduced to mere niceness, of being nice toward people. Also, ethical or moral deformations and distortions of Christianity known as humanitarianism and altruism have, through the vile influence of “imperialistic” secularism, become the now modern assumed standards of measuring niceness or goodness. This is, nonetheless, the greatest superstition of them all in assuming that one’s own age is totally free of superstitions. The worldly minded, thus, see many pragmatic dividends from the wanted dissolution, gradual crumbling, of religion and the cognate increased lack of theological rigor in the thought being exercised.
As was clearly known to Malcolm Muggeridge (who escaped from the laicist prison), secular valuations and means of judgment have, then, substantially replaced right Christian regard for moral and spiritual conduct and reflection as well as spiritual integrity. As Jesus Christ is the standard of actual truth qua the Truth for any truly believing Christian, therefore, there must be ever the solidly enormous concern for defending appropriate veracity; this is since it is completely equivalent to the ever requisite and honorable defense of Christianity itself, of solid religious truth; so, the Orwellian butchering of veracity ought to be morally and, moreover, spiritually repugnant to the followers of the true Messiah.
How so? No one filled with authentically good will would seek to ever heartily praise Satan’s kingdom, meaning knowing that the Devil is the father of all lies. Thus, it is for love of one’s fellow human beings as to their precious souls that heresy (a contempt for truth) is hated mightily, not for the simple sake of just hating people, as is so falsely and often alleged by the modernists or pragmatists. How shall the matter in question be approached? Veracity, in its unvarnished purity, is ever the best standard.
And, hence, pure, genuine Christianity for its own noble sake celebrates the authentic Word of God in adamant defense of all sure Christian verisimilitude, which properly excludes the secularist desire for supposedly attaining plain “niceness” or wholesome “goodness” as well as contemptuous lying, of course.
The Loving Embrace of Damnation
Principles of thought can be given rightly here. As all truth is eventually as univocal as is God Himself, there can be only one true Faith, all others must be, by definition, necessarily false. It is ever incumbent upon all sincerely committed Christians, as is taught by religion and theology, to then ardently desire to very much want the genuine truth for their own salvation toward the life of the world to come. The dire consequences of rejecting religious and theological truth can be and, finally, will be spiritually fatal.
Ultimately speaking, as ought to be known, the four last things for Christians to gravely consider are Death, Judgment, Heaven, and Hell. However, it is not simply nice to believe such things; for authentic Christians, it is absolutely essential for salvation. For all true Catholics, moreover, it is never optional; and, worldly goodness or niceness will never really be accounted as having been good enough.
Being a genuine Christian, therefore, does not consist of supposed niceness, of convenient kindness or just pleasant goodness. Salvation, moreover, is wanted not only for one’s self but for all those who are open to God’s mercy. The dedicated followers of Christ are, as could be suspected, to hold to proper beliefs extremely above and beyond any ever merely altruistic/humanitarian affections or orientations as such. Christianity as a valid belief requires an internal commitment, not just lip service.
Among other reasons, there is no such thing as universal salvation, regarding of modernist sensibilities to the contrary denying that few or, perhaps, nobody is really in Hell or is ever going to get there. So, Catholicism qua theological orthodoxy is inconsistent with notions of any universal salvation, which thought leads finally toward perdition. Ideas have consequences, as Richard M. Weaver had observed.
It is, therefore, morally wrong and spiritually dangerous to accept error or falsity as being true whenever there is the known probability, not just simple possibility, that people may be actually damned to Hell eternally, as a direct consequence of not recognizing such error. This situation, as will be articulated in this article, is tightly related to the important consideration of heresy, with Protestantism here being the prime example of such.
Being a mere Christian is, therefore, really not enough; being a heretic is much worse. Catholicism qua orthodoxy, moreover, cannot morally abide with heresy, which very important point ought to be quite obvious to anyone having more than just a passing acquaintance with the rich fullness of the dogmas, doctrines, and teachings of the Church.
But, sometimes, things must occur to shock people into recognition of the truth. Nihilism, often related to reductionism, can often disguise itself, especially when there are enough people willing to be fooled. The proclaimed or believed in glories of the Second Vatican Council have, therefore, created their own obnoxious mythology, a vile pool of lies, that has sadly obscured the critical need to come to the right realization of what, simply, Christ taught. His everlasting words are true, not the rarified pratings of theologasters, court jesters, and others who were gathered at that damnable mid-1960s fiasco. But, why is this rather harsh pronouncement made?
A good tree will bear good fruit; a bad tree will yield forth bad fruit. And, major heresy, the great evil under discussion here, has the known effect of trying, so to speak, to crucify Jesus a second time. What is, however, the malevolent matter at hand? What is the grave danger needing exposure to the truth?
The Vatican and mainstream Protestant sects, especially devotees of Lutheranism, are planning a co-celebration1 [see: Notes] of the so-called Protestant Reformation or, as others would better call it, the Protestant Revolt started by Martin Luther in 1517. This, this nihilism, so certainly exemplifies the true Spirit of the Second Vatican Council (VCII), which ought to give one pause. What are, however, the odd implications, ramifications, and consequences involved? Besides unfortunately giving more and more ammunition to the schismatic sedevacantists, why is, moreover, blatant nihilism said to obviously exist?
Insanity, craziness, would be a gross understatement as to the monumentally crass thinking involved, as G. K. Chesterton would have agreed. But, no superlatives could thoroughly cover here the profound irrationality and extremely major lack of just plain common sense, so gratuitously exhibited by such a tremendously bizarre decision, at deliberate co-celebration to be actually done by the Roman Catholic Church. Let the rather serious matter under critical discussion, therefore, be properly illustrated and extrapolated boldly and quickly here, as a surely requisite kind of grave warning, of strong admonition.
Analysis and Considerations
What is to so strangely occur, in the year 2017, is, thus, 1.) a full public admission by the Catholic Church that it was, of course, absolutely wrong in its complete and harsh condemnation of Protestantism and 2.) a congratulation of Protestantism in general (and Lutheranism in particular) for, then, succeeding in its existence as an open, continuing, and avowed opponent of Catholicism. In all honesty and upon solid reflection, nothing less is implied, though all that could possibly be said might not be made so explicit.
Only overt nihilism, therefore, clearly stemming from the philosophically nominalist developments and sad aftermath of VCII, could be so sophistically used as a “logical” justification for making such peculiar endorsements so plainly consistent, surely, with the evil reality and nature of the postconciliar Church’s substantially misdirected efforts at ecumenism. How, in true charity, has this basically occurred?
The mental and psychological acceptance of nominalism, over the course of time, eventually destroys the human mind’s ability to cogitate effectively, objectively and with basic, concrete reasoning abilities.2 Dissociative thinking, as direct consequence, becomes the norm, not the exception. There then comes the allied unfortunate inability to properly detect major philosophical or theological error. Thus, such a supposedly cozy co-celebration readily appears, therefore, to be just a rather nice or good idea to many Christians and others. Of course, the clear horror is unseen when such an untutored opinion is given.
In forever staunch and needed opposition, the preconciliar Church, as is today represented by the Latin Mass Community, frankly condemns both propositions 1 and 2 as then being absolutely, religiously, and theologically incommensurate, incompatible, and illogical to the nth degree. It rationally could not be otherwise. The open perversion and sure travesty ought to be readily manifest, meaning for all those people, Catholics and Protestants alike, who still can truly think with objective minds on this subject.
In addition, elements of indifferentism and latitudinarianism, at a minimum, cannot be far from the total evil reality confronted, by this insane co-celebration, with its certainly both implied and explicit niceness notwithstanding. But, for goodness’ sake at least, let not evil be called good.
Even, moreover, those Lutherans and other Protestants still having sound enough minds would both clearly and immediately recognize the absolute incongruity and integral absurdity of 1 and 2, as long as such a thing as traditionalist, orthodox Roman Catholicism exists as a continuing coherent opposition, religiously and theologically speaking. This future joint celebration of the Protestant Revolt is, without question, a vilely and contemptuously nihilistic act that necessarily must logically spit upon and revile Catholicism as it, thus, simultaneously praises and commends the positive existence of Protestantism. As William F. Buckley, Jr. was “fond” of quoting Leon Trotsky, who says A must say B.
And yet, if legitimate reflective powers of the mind are adequately or better exercised, Protestantism, in the process, is necessarily itself mocked, belittled, and contemptuously handled, as if it were a mere semantic derivation of just a quasi-Catholic internecine dispute that really, in the end, had no notable consequences, for either Protestants or Catholics.
It seems to celebrate a type of generic Christianity having, thus, become, over the centuries, a kind of syncretistic religion open to all Christian believers of whatever derivational opinions or persuasions (aka denominations/sects) whatsoever they may be. Concretely, one sees this in the supposedly amiable presence of, e. g., Christian bookstores, which do not today call themselves Protestant bookstores, of course.
The blatant nihilism inherent in the aftermath of VCII has, moreover, greatly come to easily facilitate planning for this horrid co-celebration of the permanent fracturing and disarray, sorrowful breakup and disembodiment, of what had once been gloriously called Christendom, the Kingdom of Christ, where there had been only the One, Holy, Catholic and Apostolic Church for believing Christians. It used to known, of course, that heresy is a grave moral evil that has terrible consequences, not just social or cultural repercussions.
But, today, there is ignorantly assumed to be variational multitudes upon multitudes of just happily undifferentiated and, perhaps, multidimensional Christians with mainly quite porous denominational structuralizations as such. The “pragmatic” move beyond dogmas or doctrines as such is done in open preference for goodness or niceness. Or, as Whittaker Chambers put it politically, liberalism is Christ without the Cross, a blasphemous parody at best.
The incredible scope and depth of this unconscionable and reprehensible matter needs, nonetheless, seriously to be put into some sort of appropriate perspective by giving an analogy as to what is being proposed by these erstwhile contemporary Christians. There needs to be the proper understanding that the, in effect, decided glorification of heresy is morally obnoxious, not just intellectually objectionable or, perhaps, subjectively problematic as to its, by definition, invidious nature. An attempted analogy may help, though knowing, admittedly, that all analogies are imperfect, of course.
This coming together of Catholics and Protestants (no matter how supposedly well meaning) would be equivalent to having both Jews and Nazis pleasantly celebrating, say, the Centennial of Kristallnacht or Reichskristallnacht as a joyous occasion, which was a cruel pogrom against Jews throughout Germany and parts of Austria on 9–10 November 1938; it would be, of course, a happy time for the Nazis, not for any of the Jews (or, at least, one would not assume so).
Mostly likely, any exultant prospective Jewish celebrants would be accounted as being insane, except, perhaps, by the possible minority of truly self-hating Jews. (In life, moral perversion yet remains a possibility.) What of Protestantism?
In that such a major heresy condemns millions of souls to Hell, the heinous, by definition, results of the Protestant Revolt had been once abhorred, publicly and unreservedly, by the fully contrary religious and theological teachings of the Roman Catholic Church. But, this is only true, in the proper strict sense of meaning, for the preconciliar Church, which now resides, for all practical purposes, with the Latin Mass Community. The postconciliar ecclesial establishment is guided by the Spirit of VCII [read: nominalism], which raises a problematic kind of relative or flexible adherence to particularly Catholic dogmas and doctrines now thought just to be hoary artifacts or, perhaps, dusty relics of a bygone era, of a rejected past.
Modernity in religion, championed by enlightened secularism, now stridently claims to have risen above and beyond mere childish or reactionary concerns (read: dogmas) for any religious correctness. Most postconciliar prelates, on average, generally try to avoid being too harshly judgmental; this is regarding firm points of any apparent or seeming disagreement, while, thus, seeking out any limits or welcomed degrees of supposed basic agreement, even with those people who (probably or definitely) are heretics.
There are, as one could image, notable problems involved that logically do or ought to impinge severely upon serious and critical religious and theological distinctions and considerations. At a simple minimum, the enduring truths of (orthodox) Catholicism are still mightily involved, as one could guess.
The preconciliar Church, knowing full well the contrary teachings of the Council of Trent, would have easily thought this obnoxious future action to be highly inconceivable, plainly unthinkable, beyond any true rational question; it would not have had any doubt whatsoever that such a morally and spiritually prohibited meeting, under such bizarre circumstances, would be simply axiomatically impossible to so square with the always opposed tenets of (orthodox) Catholicism.
Weirdness is a word requisite to this situation that ought to shock knowledgeable observers having at least a modicum of basic theological training and knowledge, meaning as to why any proper Catholicism must, in fact, fundamentally reject Protestantism and vice versa. Prosaically speaking, oil and water don’t mix.
Of an institution boasting more than two thousand years of existence, meaning the Roman Catholic Church, even a mere one hundred years ago this intolerable, insufferable, consideration would have never ever been thought of, much less allowed to come to any real future fruition. One can come to perceive how nominalism in cognition, in reiteration, ends up detrimentally fracturing and fragmenting the human mind, such that what ought to be only a clear case of insanity becomes seen as a “normal” Christian expression of assumed brotherhood, presumed niceness, to many people.
Craziness and idiocy, however, become now accepted as normalcy itself, when fundamental logic and religious orthodoxy itself is set aside, in the unreal spirit of a debased and warped ecumenism. Did, e. g., many tens of thousands of martyrs, from both sides, finally die in vain? Was staunch fidelity of belief a mere form of unneeded superstition among so many deluded or, perhaps, misguided souls? Was the entire Catholic Reformation or Counter Reformation inherently, by definition, misdirected somehow or other? Then, is Catholicism itself a false faith?
These and many other important and probing questions could be asked, therefore, in some valid attempt, significant effort, at better understanding and comprehending the truly profound gravity of what is being proposed, as to this future Orwellian co-celebration event or events. Ultimately, what is being demanded, whether known or not by the participants, is the overt refutation and denial of the basics underlining both Catholic and Protestant attitudes and orientations, as to what ought to be divergent social, cultural, religious, and theological directions of necessarily indicative thought.
But, the revealed reality involved is actually quite different than what ought to be the true case here. A much watered-down Catholicism, fleeing long ago from the ever practical dictates of sound and solid orthodoxy, now mildly and blithely meets up with an often equally insouciant or, rather, spiritually diminished Protestantism in this regard. Any joint “festival” would be done or held under the rather vile auspices of a manifestly debased Christianity, many debatable beliefs relegated to the level of mere general religiosity deemed to be, perhaps, piously somehow at least “Christian” in spirit. What might some say, nonetheless?
Whoring after Righteousness
Neither any self-respecting Catholics nor Protestants should have anything to do whatsoever with such a religious and theological fiasco of an obviously immense magnitude. It is an absurdity right on the face of it, as has been repeatedly indicated with reasoning and logic. Not even the use of such words as parody and mockery, caricature and burlesque, can come to adequately express what will, necessarily, occur upon such an odd occasion, when insanity parades itself as being normality so put upon display.
There will be, however construed, a combination of thoughtless senselessness and intense stupidity manifested by the spiritually deranged participants heedless of all reason, logic, and plain common sense, besides intelligent appeals that ought to be made to applied doxology and dogmatic theology.
At a minimum, deliberately commemorating and celebrating what ought to be rightly regarded, from the (orthodox) Catholic point of view, as a tremendously hellish tragedy of monumental proportions would seem to be something that could only be thought of as an instance of displayed wretched nihilism exhibited to an excessive degree. It is, by definition, so greatly immoral and, at the least, spiritually degenerate. Words, however, would seem to then utterly fail in trying to adequately describe why such a commemorative quincentenary event, for Catholics, ought then never to occur or even be considered, moreover, an odd possibility in any way whatsoever.
While it may be logically conceded that Protestants, being religious radicals, would wish to take note of and celebrate what they would consider the birth of the Reformed Theology Movement, etc., however, even many of them should appropriately question the propriety of jointly memorializing the beginnings of what provoked great hatreds, recriminations, and tribulations. The so-called Wars of Religion Era (which was not really about religion)was not exactly a truly happy time for Christians. What may be, therefore, significantly meant by any outlandish desire to go whoring after righteousness?
At the least, it is highly problematic, besides being, one suspects, so very unwholesomely strange. This matter, as to religious, theological, and spiritual implications, requires much thought and reflection as to the inherently undisputed gravity of what really is, without rational question, so terribly involved when, e. g., raising the important cognate issue of the eternal damnation of millions of souls, past, present and future. Nothing less is involved.
The Wittenberg Protest Quincentennial Celebration, for all those who do seriously adhere to the tenets of Catholic orthodoxy, becomes then a means of joyously greeting such an evil occasion when the forces of Hell had achieved yet another triumph on earth. No morally and spiritually sane Catholic ought to participate, much less members of the Church hierarchy. Of course, as an avowed champion of VCII, Pope Francis, in 2017, can be expected to send a letter of congratulations, thus, to the Lutherans in his enthusiastic concession that Luther was, after all, right about certain matters. But, this would be how, analogously, even a broken clock gives the right time twice per day, not for all the hours of each day.
In that the postconciliar Church, being a product of VCII, will come to actively and willingly embrace such a demonic revelry, there should be no real doubt that VCII had contained elements that do so define the nature of the nihilism involved with such aberrant beliefs; they are, in fact, not at all consistent with true Catholicism nor with orthodoxy, as ought to be plainly revealed. Furthermore, what exists as, in effect, the undiluted praise of heresy, regarding the upcoming Wittenberg Protest Quincentennial, is always reprehensible and repugnant to Catholic truth and its righteous defense.
What is being incredibly witnessed relates to the malevolent triumph, in the minds of ignorant and, perhaps, certain well-meaning but entirely misinformed Christians, that they are, in fact, attesting to, as regards rationalism, materialism, positivism, pragmatism, and, above all, secularism, in having definitely diminished, in the 21st century, the basic meaning of religion and theology to the final point of sheer absurdity and meaninglessness.
No Christian in his right mind, whether Catholic or Protestant, ought to want to believe that a manifestly damnable and insane lie must now be taken to be just the wholesome truth. Such is a consequence of cognitive reductionism.
No right-believing Catholic ought to congratulate the Protestants for having damned, and the willingness to further damn in the present and future, millions of souls to Hell; conversely, no genuinely committed Protestant, having any substantial awareness of the teachings of Protestantism, could join in with the recalcitrant infidels (aka Catholics) in commemorating what the (formerly hated) Papists had once so unconditionally and vehemently condemned as absolutely, unquestionably, evil during its beginnings, meaning, of course, the entire Reformation.
Such insanity is still not, ought not to be supinely thought of as, normality. As was wisely and rightly pronounced by the Council of Trent, Protestantism, meaning any such form of religious radicalism, is forever anathema; it is, by definition, an abomination before God.
Recently, in one of the grand homelands of Protestantism, Christianity in Britain has been said to be a “generation away from extinction” unless the Church of England figures out how to appeal to young people to get them back to its increasingly empty pews, a former Archbishop of Canterbury has declared, according to Fox News. “We ought to be ashamed of ourselves,” Lord Carey stated, according to the Religious News Service, and “if we do not invest in young people there is going to be no one in the future.” Protestant triumphalism, as one can see, had ended long ago.
Modern reliance upon the many immoral sophistries of pragmatism, positivism, and overall secularism has deluded Christians into believing that religious/theological belief need not really have any logical consequences, whenever the earthly and corruptive god of ecumenism demands to be worshipped. Reconciliation with grave moral error is then made to seem entirely normal and praiseworthy. But, nonetheless, something needs to be importantly made clear.
This is not meant as a (renewed) call for hatred directed against any people; it is not, as will be shallowly charged, the revival of an old internecine “feud” among Christians. The odd modernist/liberal view of ecumenism often wrongly crushes any support for the missionary spirit of Catholicism. The liberal logic is plain. If Protestantism is held to be valid, then no one really needs to convert to the Catholic Faith, even in all those places where Protestantism3, as in England, has so utterly and deservedly failed.
Likewise, ardent Protestants can, thus, now totally give up the idea of converting any Catholics because all are now simply Christians, for the decreasing numbers that still care to believe, of course. It is easily perceived, nonetheless, how the corruption of ecumenism, started by VCII and fostered significantly by its very horrid aftermath, leads necessarily to such base reductionism. But, what is the underlying cause for this mental and allied moral confusion and disarray?
Because of the great influence of philosophical nominalism, the secular modern culture has, in effect, substantially triumphed against Christianity. Secularism has, therefore, aggressively come to bigotedly define the accepted terms of Christianity itself for both Catholicism and Protestantism. In that neither many/most Catholics nor Protestants seem too unduly affronted (as they ought to rather vigorously be) attests to the enormous success and vigorous pandemic nature of secular humanism, as Muggeridge had interestingly noted.
This is especially as to its notable defining of the predominant intellectual, societal, and cultural norms for religion and theology that do seem quite popularly acceptable. When clearly understood and rightly comprehended as such, this evil of prescriptive secularism, which too often goes very unrecognized and, thus, totally unchallenged, is now the epistemological means and basis of correctly interpreting both religion and theology. Is this aforementioned thought, however, just much too farfetched?
On the contrary, one can properly recall that, in the just recently past 20th century, Mircea Eliade, an avowed atheist, had, thus, become widely accepted and celebrated as being a prominent theologian! The contentions made in this article may, then, have been slightly minimized, not ever terribly exaggerated.
But, for all sincerely believing Christians, this really ought to be, moreover, absolutely anathema and without any question. Such wild aberrations and nihilistic fits, for the viewing of sincere Catholics, will not really end, however, until what may be called the Conciliar Captivity of VCII is rightly ended.
It is, so to speak, a kind of analogous historical parallel to the Avignon Captivity when the popes were not at Rome and, instead, made the headquarters of the Avignon Renaissance papacy in France. The Conciliar Captivity is rather a bizarre mindset, not a matter of physical location, by which the intellectual, psychological, and emotional Spirit of VCII keeps enthralled the predominant majority of the hierarchy of the Catholic Church to its and the world’s tremendous detriment. The Church Militant, its existence or time on earth, has gone decidedly wimpish and, one suspects, is in hiding regarding this serious issue of known Orwellian proportions.
Thus, the postconciliar Church remains in a dysfunctional state of sorrowful anguish and ever ongoing institutional, religious, and theological crisis yet unresolved. Nor is there the observed spiritual will to deal with the crisis. This is mainly why the Western world has, unfortunately, undergone substantial de-Christianization and neopaganization.4 In the meanwhile, truth is being bastardized and Christianity inverted upon and against itself in the worthless effort to please the capricious secular world and its relativistic sensibilities, instead of attempting to please Jesus Christ, the King of Kings, the Son of the Father.
Nonetheless, it is plainly not for the bland sake of niceness, as was discussed earlier, that good Catholics would want Protestants to convert; it is, however, for the loving sake of the perpetual salvation of their precious souls, which is of the height of true Christian charity, not the having of mere altruistic or nice thoughts. What is to then occur, in a few years, at the birthplace of Protestantism is, therefore, not simply intellectually absurd, it is extremely morally obnoxious and obtuse beyond belief.
Of course, within the oh-too-sophisticated realm of the secularized culture, Christians are to display good fellowship because particular beliefs and doctrines are to be logically just subordinated to nice expressions of good will; thus, Catholics ought to benevolently and kindly look upon the upcoming celebration, in a plainly benign and gracious manner, as just a pleasant time of historical and other commemoration and inconsequential reminiscence; this is by which all Christians, professing to be lovers of Christ, can simply lay aside absolutely unimportant or trivial differences (read: dogmas) and join in the happy festivities.
This fits in, so pleasingly well, with the tendentious sort of rationalism, pragmatism, and relativism that paves the way toward the good intentions that do, proverbially, lead to Hell, not Heaven certainly. The secularist viewpoint put on display here is, upon truly cogent examination and analysis, quite demonic in its set orientation. By all means, it might be so said, why not be altruistic or, perhaps, have a decent humanitarian regard for being nice. But, what is wrong? Satan, the Great Deceiver, is well known to specialize in trying to make evil look like something that could be good to believe or to do.
However, the secular regard, in terms of modernism, for a supposed Christian fellowship/brotherhood for the taking of a positive view of the Reformation, which is a heartbreaking sadness, is merely the bizarre convenience of choosing an easier path toward the Infernal Regions. Sin and damnation, the vile ultimate fruits of heresy, are always supposed to be those terrible things to be quite rightly abhorred and avoided, not usefully embraced and found truly enjoyable.
Any division of Christianity, any grave religious and theological scandal, therefore, against the fullness of requisite catholicity pleases Satan enormously, not Jesus Christ, which may or may not be the same opinion of Pope Francis.5
Therefore, let the case be made here perfectly clear. The preconciliar Church would have, logically, found it to be simply totally inconceivable, unimaginable, to ever join in with cheering on the historical beginnings of Protestantism, the Protestant Revolt, against Holy Mother Church, the Bride of Christ.
Furthermore, it is historically accurate to say that 16th and 17th century Protestants would have been aghast at the ridiculous notion that loyal and truly believing Catholics would be highly favorable toward a positive co-celebration of the Reformation’s origins. Prior to such nihilistic modernity of thought, plain insanity would have been logically assumed.
What is to sadly occur in 2017 should, as a consequence, be the proverbial last straw to break the old camel’s back in terms of thoroughly invalidating and discrediting VCII and revealing it, finally, for the integral horror that it was, for the nihilism that it deliberately and intentionally had spawned.
Contrary to the often perverse attitudes of the postconciliar Church, a half-millennium, no less, of the certainly harmful existence of significant heresy is not something to be truly joyous about, in any way whatsoever, concerning what had happened at Wittenberg. There is, therefore, something that must be still made known as to religious and theological certitude, contrary to the Orwellian attitude concerning needed Christian truth.
Catholicism and Protestantism are not, contrary to the evil obfuscations of the modernists, just mere variations of Christianity; they are always, as to their ultimate beliefs and doctrines, mortal enemies. Only one, as traditional or classic logic would always indicate, can contain the exact fullness of the Truth, the other must be the known container of heresy. There can be, therefore, no real or viable middle ground to choose on this titanic issue of literally salvific importance.
There is, thus, solely the One, Holy, Catholic and Apostolic Church, none other exists. For example, the Lutheran Church, Lutheranism, was obviously founded by Martin Luther, not Jesus Christ. And, as a quite clear result, a Protestant is not, by definition, a Catholic. Those who attend such a now future celebration, therefore, ought to feel indescribably ashamed, for they do disgrace the name of Christian, they spit upon the face of Christ, knowingly or not.
Athanasius contra mundum!
1.) Lutherans and Catholics bury the hatchet for Reformation’s …ncronline.org/news/lutherans-and-catholics-bury-hatchet…Lutherans and Catholics have pledged to celebrate together the 500th anniversary of the Protestant Reformation in 2017, with both sides agreeing to set aside
ww.religionnews.com/2013/06/18/lutherans-and-catholics-bury-the…VATICAN CITY (RNS) Lutherans and Catholics have pledged to celebrate together the 500th anniversary of the Protestant Reformation in 2017, with both sides agreeing
http://www.charismanews.com/world/39911-catholics-lutherans-jointly-to…Jun 17, 2013 • Senior Roman Catholic and Lutheran officials announced they would mark the 500th anniversary of the Reformation in 2017 as a shared event rather than
2.) For over 1900 years and definitely prior to VCII, the Roman Catholic Church had consistently held and taught that there is only one true Faith; it is to be found exclusively within the Catholic Church. There is the dogma of “outside of the church there is no salvation,” Extra Ecclesiam nulla salus, which has not yet been officially repealed, though often ignored by modernists.
Thus, all of the Protestant churches/faiths must be, by definition, totally false because they offer no basis for the proper securing of the path toward the salvation of souls. If this were not true, then the Catholic Church should have fully disbanded itself many centuries ago, even prior to the anti-Catholic Protestant Revolt, the movement toward and in favor of the so-called Reform Theology. The Reformation was, in at least its first hundred years, the effort to totally replace and supersede, as a complete and supposedly legitimate replacement, for the absolutely denounced and rejected Catholic Church, which was, of course, plainly logical from its Protestant point of view.
Instead, what historically had happened was that an ever growing and forever splintering and widening variety of churches, sects and a bewildering multiplicity of sub-sects had arisen as various Protestant denominations, along with the continuance of the Catholic Church. Protestantism inherently contained within it the vile flaws of a number of notably individualistic and greatly centripetal principles that causes the perpetuating monumental scandal of explicitly denying the forever sacred words of Jesus Christ.
There is not now one Shepherd and one Flock for all those who do, thus, call themselves (Protestant) Christians, meaning, of course, outside of the Catholic Church with its pope as the proclaimed one Vicar of Christ on earth.
3.) Regarding this matter, the brilliant analytical words of Blessed John Henry Newman are more true today than when he first had written them in his Development of Christian Doctrine: “Protestantism, viewed in its more Catholic aspect, is doctrine without active principle; viewed in its heretical, it is active principle without doctrine.”
Pope Pius IX, in his magnificent Syllabus of Errors, condemned the notion that the so-called Reformed Theology is the same true Christian religion.
Monsignor Robert H. Benson said, in his The Confessions of a Convert, that: “A soul cannot be eternally satisfied with kindness, and a soothing murmur, and the singing of hymns.” Perhaps, Chesterton, in words taken from his Autobiography, had quite keenly spotted, early in the 20th century, the intriguing and unconquerable flaw in English religion when he, rather insightfully, said: “… it is far more terribly disturbed by any Protestant who still preserves Protestantism.”
But, what is really terribly wrong with all such unfortunate heretical thinking was stated critically by William E. Orchard in The Way of Simplicity: “Even the merely and the most militant Protestant Church would lose its raison d’ être if the Catholic Church ceased to exist.” Heresy, in the end, exists ever as only nihilistic negation. Nothing positive can actually sustain it, so it is a form of justice that it simply die off in England.
4.) Both de-Christianization and neopaganization would not have been increasingly possible without much prior secularization fundamentally, though not entirely, contributed to by the spreading rise and development of Protestantism, which had deliberately conceded more and more illegitimate power to the State. A vehicle for continuingly empowered secularization resulted. A major disturbing example of this was how the institution of marriage was wrongfully made a function of the modern State, as with, e. g., Lutheranism.
One can come to realistically see that the harmful collapse of Christendom had lead, among other negative consequences, to the Thirty Years War, the Napoleonic Wars, and two world wars in the 20th century. Protestantism’s once optimistically proclaimed effort, done at the height of its hubris, to totally replace Catholicism had failed miserably; and, this fallen world, filled with fallen men, has been paying the quite burdensome price ever since that demonic effort began. Thus, the 500th Anniversary of the Reformation is actually a sorrowful time for much profound mutual commiseration, not absurd or, perhaps, heavily self-congratulatory celebration.
Among other terrible results of the influence of progressive secularism, there are Christian clerics now officiating at sodomite “marriages” all across the Western world, which is experiencing increasing moral decay and necessarily cognate societal and cultural disintegration. The Weimarization of America, also, continues apace.
5. Admittedly, the thinking in this heavily pro-Catholic article is strongly contrary to much of Pope Francis’ Evangelii Gaudium, which contains heretical and bizarre statements, e. g., suggestive of his socialistic preferences for tyrannous arrangements that would help to forever destroy free market economics in the world. Of course, the Pope, protected yet by the Holy Ghost according to Catholic dogmatic teachings, cannot issue any ex cathedra heretical statements; but, however, his personal opinions are clearly heretical when he seems to plainly indicate, e. g., that Mohammadans need not convert for the sake of their salvation.
In the preconciliar Church and the Latin Mass Community, such a thought is entirely unconscionable, which suggests why the postconciliar Church shares much in common with Lutheranism or, at least, with original Protestantism in its nominalist preferences and orientations. Pope Francis, in his siding with the heretical orientation of VCII, is publicly known, e. g., for incorrectly rejecting the Catholic doctrine of supersessionism, meaning that the New Testament had, thus, fully replaced/totally superseded the Old Testament of the Jews because of the fulfillment of Redemption by the crucifixion and resurrection of the true Messiah, Jesus Christ.
The denial of supersessionism by a Catholic is easily seen to be, by definition, obviously heretical.