Proper Preparation Before Reading
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|abomination of desolation Catholic||First Truth||Philosophy
Note: Some terms, especially a few of those found in Scholastic Philosophy, are given in Latin for the purpose of greater precision and clarity, followed by the English translation.
“And in the half of the week the Victim and the Sacrifice shall fail: and there shall be in the Temple the Abomination of Desolation: and the Desolation shall continue even to the consummation, and to the end” (Daniel 9:27; emphasis added).
“And they shall defile the Sanctuary of Strength, and shall take away the Continual Sacrifice, and they shall place there the Abomination unto Desolation” (Daniel 11:31; emphasis added).
“Affected ignorance does not excuse from guilt, but
rather aggravates it since it shows that a man is so strongly attached
to sin that he wishes to incur ignorance lest he avoid sinning. The
Jews therefore sinned, as crucifiers not only of the Man-Christ, but also
as of God.” (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca,
Naples, Italy - d. Wednesday, March 7, 1274 A.D. in Fossa Nuova, Italy],
Doctor of the Church, Summa Theologica, Part III, Question 47, Article
5, Reply to Objection 3.)
For a stronger reason. This is said of a conclusion that is even more logically cogent than a conclusion already accepted.
anathema - a noun.“Anathema: A thing or person struck by God’s malediction and intended for ruin. Cf. I Cor. 12:13; Rom. 9:3; Gal. l:8-9. Anathema, in actual Church discipline, is the term used for IPSO FACTO [automatic, by the fact itself] excommunication incurred by those denying a solemnly defined Truth, as is concluded principally from the Dogmatic Canons of the Roman Catholic Council of Trent and the Vatican Council, (i.e. the Roman Catholic Council Vatican I).” (Parente, Piolanti, Garofalo, Dictionary of Dogmatic Theology, “Anathema”; emphasis added.)1. excommunication.
2. a formal Church Decree of excommunication of specific person(s) and/or one or more heresies.
3. a formal perpetual Church Decree of ipso facto [automatically - by the fact itself] (a.k.a. automatic), excommunication incurred by adherence to, and/or the propagation of, one or more heresies, e.g. Canons of the Council of Trent; Papal Bullae, etc.
4. any imprecation (curse) of Divine punishment.
“ANATHEMA then appears as the
more solemn form of pronouncing or declaring excommunication.” (Rev. P.
Charles Augustine Bachofen, O.S.B., D.D., Professor of Canon Law, “A Commentary
on the New Code of Canon Law”, Volume 8, Canons 2255 & 2256, p. 170.)
Apostasy/Apostates: “Apostasy (Gr., apostasis, a standing-off), a total defection from the Christian religion, after previous acceptance through faith and baptism. Refusal to accept a particular tenet of the faith is properly called heresy. Apostasy may be merely interior, or exteriorly manifested as well. It may be formal (with full consciousness of the obligation to remain in the faith), or material (without such consciousness). Exterior formal apostasy involves excommunication, reserved in a special manner to the Holy See (Canon 2314) . Apostasy from religious life is the unauthorized departure from a religious house of an inmate under perpetual vows, with the intention of not returning; or, if the departure be legitimate, a subsequent refusal to return in order thus to withdraw from the obligations of religious obedience (Canon 644). Such apostates incur excommunication (Canon 2385) .” (Conde B. Pallen, Ph.D., LL.D., John J. Wynne, S.J., S.T.D., et alii, The New Catholic Dictionary, 1929, Imprimatur: Patrick Cardinal Hayes, Tuesday, October 1, 1929, Apostasy, p. 55 d).
An apostate is one who commits an act of apostasy. Apostasy is the desertion of, and/or the departure from, one's religion, and/or the teachings of, and/or the dogmatic doctrines of, and/or the principles of, and/or the laws of, and/or the decrees of, one's religion.
“The Church forbids the faithful to communicate with those unbelievers who have forsaken the faith they once received, either by corrupting the faith, as heretics, or by entirely renouncing the faith, as apostates, because the Church pronounces sentence of excommunication on both.” (Saint Thomas Aquinas, O.P., Summa Theologica, Part II-II, Question 10, Article 9, Conclusion; emphasis added.)
“It belongs to faith not only that the heart should believe, but also that external words and deeds should bear witness to the inward faith, for confession is an act of faith. In this way too, certain external words or deeds pertain to unbelief, in so far as they are signs of unbelief, even as a sign of health is said itself to be healthy. Now although the authority quoted may be understood as referring to every kind of apostate, yet it applies most truly to an apostate from the faith. For since faith is the first foundation of things to be hoped for, and since, without faith it is ‘impossible to please God’; when once faith is removed, man retains nothing that may be useful for the obtaining of eternal salvation, for which reason it is written (Proverbs 6:12): ‘A man that is an apostate, an unprofitable man’: because faith is the life of the soul, according to Romans 1:17: ‘The just man liveth by faith.’ Therefore, just as when the life of the body is taken away, man’s every member and part loses its due disposition, so when the life of justice, which is by faith, is done away, disorder appears in all his members. First, in his mouth, whereby chiefly his mind stands revealed; secondly, in his eyes; thirdly, in the instrument of movement; fourthly, in his will, which tends to evil. The result is that ‘he sows discord’, endeavoring to sever others from the faith even as he severed himself.” (Saint Thomas Aquinas, O.P., Summa Theologica, Part II-II, Question 12, Article 1, Reply to Objection 2; emphasis added.)
Additional data for Apostasy is at: http://www.traditionalcatholicmass.com/home-m168.html
Argumentum Ad Hominem, “Argument to the Man”, Fallacy: This fallacy consists in turning aside from the discussion of the question at issue and directing attention to the personality of one’s opponent, accusing the opponent of various things; for example: inconsistency; attacking, or ridiculing the personal character or appearance of the opponent; attacking the qualifications, or lack thereof, of the opponent; etc.
Being - a noun.Ens: id cuius actus est esse.1. Existence.
2. The nature or essence of a person.
3. A living creature.
“... a sinister symbol, used by Satanists in the sixth century, that had been revived at the time of Vatican II. This was a bent or broken cross, on which was displayed a repulsive and distorted figure of Christ, which the black magicians and sorcerers of the Middle Ages had made use of to represent the Biblical term Mark of the Beast [anti-Christ]. Yet, not only Paul VI, but his successors, the two John-Pauls, [and now B-16 and F-1] carried that object and held it up to be revered by crowds, who had not the slightest idea that it stood for [i.e. it is a symbol which represents] anti-Christ.” (emphasis added.)Compton is the former editor of a Roman Catholic newspaper, The Universe. He traces the infiltration of the Roman Catholic Church by the Illuminati. The author is a traditional practicing Roman Catholic who has written this book as a protest against the Infiltrated Roman Catholic Church, a.k.a. “The Satanic Synod Vatican 2 pseudo-church”, which has abandoned the traditional teachings of Roman Catholic Dogmatic Doctrines.
Photos of the Bent Cross/Crucifix are at: http://www.traditionalcatholicmass.com/home-m81.html
Complete text of The Broken Cross, The Hidden Hand in the Vatican, by Piers Compton, with editorial comments and some updates, is at: http://www.traditionalcatholicmass.com/home-m05.html
“Canon Law, the statutes and regulations enacted by the highest church authorities for the government of ecclesiastical affairs.” ” (Conde B. Pallen, Ph.D., LL.D., John J. Wynne, S.J., S.T.D., et Alii, “The New Catholic Dictionary”, 1929, Imprimatur: Patrick Cardinal Hayes, Tuesday, October 1, 1929, “Canon Law”, page/column 163-d.)
“Canon Law, New Code of, the authentic compilation of the disciplinary laws of the Catholic Church which was officially promulgated by Pope Benedict XV, 27 May, 1917, and became binding throughout the Western Church 19 May, 1918. The Church has from Christ the power to legislate. She has exercised this in the course of centuries according to the varying conditions of society. In the 13th century especially canon law became the object of scientific study and different compilations were made by the Roman pontiffs. The most important of these were the Five Books of the Decretals of Gregory IX and the Sixth of Boniface VIII. Legislation grew with time.” (Conde B. Pallen, Ph.D., LL.D., John J. Wynne, S.J., S.T.D., et Alii, “The New Catholic Dictionary”, 1929, Imprimatur: Patrick Cardinal Hayes, Tuesday, October 1, 1929, “Canon Law, New Code of”, page/column 163-d.)
Here are but three Canons of special importance for today:
Canon 2314§ 1.. Omnes a christiana fide apostatae et omnes et singuli haeretici aut schismatici:Canon 2316
(All apostates from the Christian faith and all heretics and schismatics:)
1o. Incurrunt ipso facto excommunicationem;
(Incur excommunication ipso facto [automatically by the fact itself], and)
2o. Nisi moniti resipuerint, priventur beneficio, dignitate, pensione, officio aliove munere, si quod in Ecclesia habeant, infames declarentur, et clerici, iterata monitione, deponantur;
(Unless they repent, shall be deprived of any benefice, dignity, pension or other charge which they may hold in the Church, and be declared infamous; clerks [Clergy], after repeated warning, shall be deposed;)
3o. Si sectae acatholicae nomen dederint vel publice adhaeserint, ipso facto infames sunt et, firmo praescripto Can. 188, n. 4, clerici, monitione incassum praemissa, degradentur....
(If apostates, heretics or schismatics have joined a non-Catholic sect or publicly professed themselves members thereof, they are by this very fact (ipso facto [automatically by the fact itself]) infamous; clerics, after having been warned without result, must be degraded and their offices thereby become vacant.)
(Rev. P. Charles Augustine Bachofen, O.S.B., D.D., Professor of Canon Law, “A Commentary on the New Code of Canon Law”, Volume VIII, Book V, Penal Code, Canon 2314, pp. 275-276; Imprimatur: Sti. Ludovici, + Joannes J. Glennon, Archiepiscopus Sti. Ludovici, B. Herder Book Co.; emphasis added).“Anyone who spontaneously and with full knowledge helps in any way in the propagation of heresy, or who co-operates in any way with heretics contrary to the provision of Canon #1258 is suspected of heresy.” (Codex Iuris Canonici - Code of Canon Law, 2316; emphasis added.)Canon 2322“Persons not in Sacerdotal [Priestly] Orders, who pretend to say Mass or to hear Sacramental Confession, ipso facto [automatically by the fact itself] incur the excommunication reserved in a special manner to the Apostolic See. A Layman performing such acts must, besides, be deprived of any pension and offices he may hold in the church, and be punished with other penalties, according to the gravity of the crime: a Cleric is to be deposed.” (“Codex Iuris Canonici”, Code of Canon Law, # 2322; emphasis added.)
Catholic: a noun - Greek - katholikos, “universal”:“And, if I finally must explain the word Catholic and translate it from the Greek into the Roman idiom, Catholic means ubique Unum - everywhere One, or, as the more learned - doctores - think, obedience to all the Commandments of God. Whence the Apostle, whether you be obedient in all things (2 Corinthians 2:9). And again, For as by the disobedience of one man, many were made sinners; so also by the obedience of One, many shall be made just (Romans 5:19). Therefore he who is a Catholic, the same man is obedient.” (Bishop Saint Pacian [b. ? A.D. - d. 390 A.D.], Bishop of Barcelona, Spain [360 A.D. - 390 A.D.], Epistola I, Contra Sympronianum, De Catholico Nomine, ¶ 8. Letter I, Against Sympronian, a.k.a. Sympronianus, On the Catholic Name, ¶ 8 [375 A.D.]; De Scriptoribus Ecclesiasticis.)1. the Catholic Church;Catholic: adjective -
2. the Roman Catholic Church.1. a member of the Catholic Church.Catholic: verb - Catholicise - to make Catholic.
2. a member of the Roman Catholic Church.
“We must hold to the Christian religion and to communication in her Church, which is Catholic and which is called Catholic, not only by her own members but even by all her enemies. For whether they will or not, even heretics and schismatics, when talking, not among themselves, but with outsiders, call the Catholic Church nothing else but the Catholic Church. For otherwise they would not be understood unless they distinguish the Catholic Church by that name which she bears through the whole world” (Saint Augustine, a.k.a. Aurelius Augustinus [b. Tagaste, Africa, Saturday, November 13, 354 A.D. - d. Hippo Regia, Africa, Wednesday, August 28, 430 A.D.], Bishop of Hippo Regia, Father and Doctor of the Catholic Church, the Doctor of Grace, a protégé of Patriarch Saint Ambrose [b. in Gaul, possibly at Trier, Arles, or Lyons in 340 A.D. - d. at Milan, Italy on Friday, April 4, 397 A.D.] Patriarch of Milan [374 A.D. - Friday, April 4, 397 A.D.]. Saint Augustine's De Vera Religione, The True Religion, 7, ¶ 12 [390 A.D.]).
“When Christianity came on the scene in this world, there was a word which was to prove of the greatest importance awaiting it in the Greek language. That word was ‘Catholic’, meaning ‘Universal’. Polybius (205-223 B.C.) used it when writing of ‘universal history.’” (Father Leslie Rumble, M.S.C., S.T.D., “Roman Catholic: A Protestant Term”, “The Homiletic and Pastoral Review”, June, 1961, p. 850; source: HIST., c. 8, sect. 2, n. II.)
“Catholic (Gr., katholikos, universal). The term, in its primitive and non-ecclesiastical sense of universal, occurs in the Greek classics, and was freely used by the earlier Christian writers. The combination, ‘the Catholic Church,’ is found for the first time in the letter of St. Ignatius to the Smyrneans, written about the year 110. The words run: ‘Wheresoever the bishop shall appear, there let the people be, even as where Jesus may be, there is the universal (catholic) Church.’
The term continues to be found with ever-increasing frequency, in its technical sense, from this time forward; until by the 3rd century it was the commonly accepted formal title of the True Church, in contradistinction to all heretical or schismatic groups.
The theological significance underlying the term, ‘Catholic’ was fully drawn out during the struggle with the Donatists. The Donatists had advanced a false conception of Church discipline and organization, and claimed to be the one true Church of Christ. St. Optatus and St. Augustine in refuting them evolved the theology on the marks of the True Church, insisting especially on the note of Catholicity as a definite mark. This note they pointed out was wholly inapplicable to the Donatist sect, which was confined to one section of Africa.
The theological discussion of the note of Catholicity, as applied to the True Church of Christ, is ordinarily concentrated on the concept of widespread diffusion throughout the world with a conspicuously great number of members. It should be noted at once, however, that the True notion of Catholicity involves a twofold element: the material and the formal.
Not only should there be a notable diffusion throughout the world, which is the material element; but there should also be a definite unity in this diffusion. In other words, that which is diffused, viz., the Church, should be one and the same everywhere. Catholicity is a mode of unity; it is, as it were, the amplitude of unity.
The Catholicity of the Church, therefore, must be formal as well as material. Many theologians of other communions, particularly of the Anglican Church, have taken the term ‘catholic’ in the ordinary profane sense, as meaning unlimited comprehensiveness. By applying this sense to the Church of Christ, they have evolved a notion of the Church Catholic, which to them signifies a Church which is able and willing to include all opinions however contradictory.
This sense of the term ‘catholic’ is absolutely at variance with the sense intended by the Fathers of the Church, and by the theologians who have succeeded them during the centuries. They used the term in a technical sense, to distinguish sharply the True Church from all religious organizations which claimed to be of Christ but which did not hold perfectly to His teachings. It was used as a mark of opposition to every teaching which threatened unity and stability.
To use it now as a cover for disunity and instability directly contravenes the primary intention of that note which has always distinguished the Catholic Church from all others, viz., widespread diffusion with perfect unity. - C.E.; Devivier - Messmer, Christian Apologetics, N. Y., 1903.” (Conde B. Pallen, Ph.D., LL.D., John J. Wynne, S.J., S.T.D., et Alii, “The New Catholic Dictionary”, 1929, Imprimatur: Patrick Cardinal Hayes, Tuesday, October 1, 1929, page 179 c to 180 a.)
Note: This source - “The New Catholic Dictionary” - gives as one of its two sources for this article, "The Catholic Encyclopedia", in which one discovers:
“The Donatists, unlike all previous heretics, had not gone wrong upon any Christological question. It was their conception of Church discipline and organization which was faulty. Hence, in refuting them, a more or less definite theory of the Church and its marks was gradually evolved by St. Optatus (c. 370) and St. Augustine (c. 400).” (“The Catholic Encyclopedia”, Volume 3, Brownson - Clancy, “Catholic”, page 449, column 2-f; emphasis added. Article written by Herbert Thurston.)The second source which “The New Catholic Dictionary” adds to the “The Catholic Encyclopedia” source is: “Devivier - Messmer, Christian Apologetics, N. Y., 1903.”
The complete title of this source is: “Christian Apologetics: A Defense of the Catholic Faith”. It was written by Rev. Walter Devivier, S.J. Edited by the Rt. Rev. Sebastian Gebhard Messmer, D.D., D.C.L., Bishop of Green Bay, Wisconsin. Imprimatur: John M. Farley, Archbishop of New York, New York, April 15, 1903.
Upon a detailed examination of this source, We did find the word “evolve” as in this example:
“Man was created after the plants, fishes, birds, reptiles, and all the mammalia; he is the last and the highest work of creation, and he owes his existence to an immediate and special act on the part of God. Such is the teaching of the Bible: “God created man to His own image.” The doctrine of the Church on this point is no less clear. Hence a Christian cannot consider man as simply evolved from a monkey or from any animal whatever.” (Op. Cit.; p. 99; italic emphasis in original.)Because the context of this statement can be taken in the sense that this source is merely making a reference to evolved as an error of the evolutionists, it is not used in the same sense of:
“Moreover, even if theology permitted us to include in the theory of transformism the body destined to form with the soul a human being, the production of this spiritual soul being absolutely excepted, the opinion would he regarded as illogical by real transformists [a.k.a. evolutionists. In the Church they are Modernist Heretics.]; for, if plants and brutes are evolved one from another according to their complete nature, the law of evolution requires that it should be the same with man: according to the philosophic teaching received among Catholics there is but one soul in man, the spiritual soul, which is the substantial form of the body. It is not easy to evade the force of this objection. Hence genuine transformists [evolutionists], consistent in the application of their system, make no exception in regard to the human soul, and thus fall into the fatal abyss of materialism.” (Op. Cit.; footnote # 1, page 101; emphasis added.)For the record, We also did find the word “devolves”, for example, in this text on page 41:
“Let us add finally, that it also devolves upon reason to defend revealed truths against the attacks of their enemies.”Obviously “devolves”, along with its synonyms, such as: delegate, depute, pass (down/on), download, hand down/over/on, transfer, transmit, assign, consign, convey, entrust, turn over, give, cede, surrender, relinquish, deliver, etc., does not mean the same thing as “evolved”.
Regarding St. Optatus, reference is made on pages 380 and 385 to St. Optatus of Milevum, but within a different context.
Therefore, by process of elimination, it is the author of the article in “The Catholic Encyclopedia”, Herbert Thurston, who is responsible for the use of the word “evolved” in:
The answer to this question should be an obvious YES after the Reader seriously and honestly reads what is found in this article:
“Fr. Herbert Henry Charles Thurston, S.J. (15 November 1856 – 3 November 1939) was an English priest of the Roman Catholic Church, a member of the Jesuit order, and a prolific scholar on liturgical, literary, historical, and spiritual matters. He served as headmaster at Wimbledon College for one term. In his day, he was considered something of an expert on spiritualism.Furthermore, ALL of Modernist Heretic Fr. Herbert Henry Charles Thurston, S.J.'s 150 articles for the Catholic Encyclopediashould be removed from “The Catholic Encyclopedia”, or at least a warning concerning each of them needs to be given and his edition of the Lives of the Saints should be destroyed! Obviously, the many printed copies of the original series of volumes of “The Catholic Encyclopedia” can not be changed, but digital copies of it can and should be changed.
Thurston was ordained in 1890. Thurston wrote more than 150 articles for the Catholic Encyclopedia (1907-1914), and published nearly 800 articles in magazines and scholarly journals, as well a dozen books. He re-edited Alban Butler's “Lives of the Saints” (1926-1938). He was a close friend of the Modernist theologian, Father George Tyrrell, who was harshly sanctioned by the Church. Many of Thurston’s articles show a skeptical attitude towards popular legends about the lives of the saints and about holy relics and his treatment of spiritualism and the paranormal was regarded as ‘too sympathetic’ by some sections of the Catholic community.” (Wikipedia, “Herbert Thurston”; emphasis added).
We have also discovered other articles, written by other authors for the original volumes of “The Catholic Encyclopedia”, also contain errors of various kinds. Obviously, the Nihil Obstat and Imprimatur for at least some of its volumes are misleading and false.
This either indicates an ignorance of some subject matters, including, but not limited to, the Heresy of Modernism, not to mention Church History, or collusion - tacit consent - with the Modernist Heretics on some level?
As a warning to everyone, for the record, here is a partial list of some of some of Thurston’s contributions to “The Catholic Encyclopedia” by subject:
Beatrix, Bells, Catholic, Chasuble, Cincture, Easter, John Belasyse, Lunette, Menologium, Monk, Pope Clement VII, Prayer-Books, Processions, Property Ecclesiastical, Psalterium, Pyx, Regalia, Reginald Pole, Relics, Reliquaries, Reservation of the Blessed Sacrament, Richard I, King Of England, Rings, Ritualists, Roger of Hoveden, Roger of Wendover, Roman Catholic, Roman Processional, Rotuli, Santa Casa di Loreto, Seal, Shrovetide, Sign of the Cross, St. Acca, St. Ælred, St. Agilulfus, St. Ailbe, St. Alban, St. Alcmund, St. Aldegundis, St. Aldhelm, St. Alfrida, St. Alfwold, St. Alnoth, St. Alto, St. Andrew the Scot, St. Angilbert, St. Boisil, St. Botulph, St. Brogan, St. George, St. Hilda, St. Januarius, St. Simeon Stylites the Elder, St. Simeon Stylites the Younger, St. Thomas the Apostle, St. Valentine, Stylites (Pillar Saints), Symbolism, Synod of Whitby, Tenebræ, Thanksgiving before and after Meals, The Bridge-Building Brotherhood, The Cross and Crucifix in Liturgy - in Cross and Crucifix, The Elevation, The Holy Lance, The Holy Shroud (of Turin), The Lord's Prayer, The Primer, The Rambler, The Religion of Shakespeare, The Royal Declaration, The Theatre, Use of York, Use of Numbers in the Church, Ven. Bede, Ven. Robert Southwell, Visits to the Blessed Sacrament, Washing of Feet and Hands, Welsh Church, William the Conqueror, Witchcraft.Some may argue that not everything Thurston wrote was heretical since at least everything else he wrote in the above article seems to be correct?
This statement reminds Us of the warning of Pope Saint Pius X:
“18. This will appear more clearly to anybody who studies the conduct of Modernists, which is in perfect harmony with their teachings. In their writings and addresses they seem not infrequently to advocate doctrines which are contrary one to the other, so that one would be disposed to regard their attitude as double and doubtful. But this is done deliberately and advisedly, and the reason of it is to be found in their opinion as to the mutual separation of science and faith. Thus in their books [and in their articles for The Catholic Encyclopedia] one finds some things which might well be approved by a Catholic, but on turning over the page one is confronted by other things which might well have been dictated by a rationalist...... having for this purpose blotted out the old theology, endeavor to introduce aNEW Theology which shall support the aberrations of philosophers.” (Pope Saint Pius X, Giuseppe Melchiorre Sarto [b. at Riese, Lombardy-Venetia, Austrian Empire on Tuesday, June 2, 1835; Pope: Tuesday, August 4, 1903 - d. [b. at Riese, Lombardy-Venetia, Austrian Empire on Tuesday, June 2, 1835; Pope: Tuesday, August 4, 1903 - d. at the Apostolic Palace, Rome, Kingdom of Italy, on Thursday, August 20, 1914], Encyclical “Pascendi Dominici Gregis”, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 18; emphasis added).For the record, Tyrrell was disciplined under the Roman Catholic Pope Saint Pius X for claiming:
“the right of each age to adjust the historico-philosophical expression of Christianity to contemporary certainties, and thus to put an end to this utterly needless conflict between faith and science which is a mere theological bogey.”It should also be noted that when the Modernist Heretic, 2nd Pope John 23rd called for Synod Vatican 2 [Thursday, October 11, 1962 - Wednesday, December 8, 1965], this Modernist Heretic, 2nd Pope John 23rd, used much of the imagery and language that Tyrrell had used in his infamous letter of 1908 to Cardinal Mercier.
Therefore, along with other Modernist Heretics, he is also partly responsible for Nouvelle Théologie - “the NEW Theology”- a.k.a. “neo-Modernism” that played a monumental role in the arguments, deliberations, and documents of Synod Vatican 2, as verified by David G. Schultenover, on the last page of his critical study of Tyrrell's thought, who writes:
“Anyone who has studied both him [Tyrrell] and the documents of Vatican II will recognize his principles [of the Heresy of Modernism] reborn on nearly every page”! (“George Tyrrell: In Search of Catholicism” [Shepherdstown, West Virginia: Patmos Press, 1981]; emphasis added.)
“Christian is my name, Catholic is my surname. [Christianus mihi nomen est, Catholicus cognomen.] The former [Christian] qualifies me, while the latter [Catholic] proclaims me for what I am. The latter [Catholic] demonstrates what the former [Christian] signifies.” (Bishop Saint Pacian [b. ? A.D. - d. 390 A.D.], Bishop of Barcelona, Spain [360 A.D. - 390 A.D.], Epistola I, Contra Sympronianum, De Catholico Nomine, ¶ 7. Letter I, Against Sympronian, a.k.a. Sympronianus, On the Catholic Name, ¶ 7 [375 A.D.]; De Scriptoribus Ecclesiasticis.)
Note: Therefore: It is self-evident
that Protestants are NOT Christians. Why? Because
Protestants are NOT Catholics. In other words, there
is no such thing as a Christian Protestant-
only a Christian
Catholic! Why? Because Christian ONLY signifies
Clone/Clones of anti-Christ:
A clone is a duplicate. A clone of anti-Christ is a duplicate of anti-Christ. anti-Christ is an actual person who is against Christ, i.e. totally opposed to Jesus Christ. anti-Christ is the total opposite, the total reverse, of Jesus Christ.
“anti-Christ, in general, any person, idea, or organization opposed to Christ and His Church; in particular, a signal enemy of Christ who is to appear before the Last Judgment and seduce many before his destruction by Christ. Daniel, 7, speaks of him as the ‘man of sin’. Some see allusions to him in the ‘False Christs’, the ‘abomination of desolation’, and ‘the one who shall come in his own name’ of the Gospel. St. Paul in 2 Thessalonians, 2, quite fully describes him and his destiny. In his first two epistles, St. John speaks of several anti-Christs, but more especially of one par excellence.” -C.E.; Pohle-Preuss, Eschatology, St. L., 1924. (Conde B. Pallen, Ph.D., LL.D., John J. Wynne, S.J., S.T.D., et Alii, “The New Catholic Dictionary”, 1929, Imprimatur: Patrick Cardinal Hayes, Tuesday, October 1, 1929, anti-Christ, page/columns: 51-b to 51-c.)In 1904 Our Blessed Mother announced the:
“....even now there are become many anti-Christs.” (1 John 2:18). In other words, even before the natural death of Saint John the Apostle in about 101 A.D., there were already many clones of anti-Christ.
“dispersion of the Pastors by the church herself; true Pastors, who will be replaced by others [Pastors] formed by Hell: ...NEW preachers of NEW sacraments, NEW temples, NEW baptisms, NEW confraternities.” (Prophecy to Marie-Julie Jahenny on Tuesday, May 10, 1904 in which Our Lady described the NEW Clergy and their liturgy.)These NEW Pastors formed by Hell is merely another way of saying clones of anti-Christ.
Coronation Oath of the Pope-Elect: Americans are familiar with the person who is elected the President of the United States of America taking what is called "The Oath of Office". In other words, the President-Elect does not officially and legally and lawfully and validly become the President of the United States of American until after the completion of the taking of the Oath of the President-Elect.
Using this as an example, it is easy to realize that the same is also true with all of the elected members of the U.S. Congress, both in the Senate and in the House of Representatives.
Likewise, it is also much easier to understand, at least for Americans, and those of other countries which also use this same procedure for their elected officials, that until, and unless, the person elected the Pope by the Cardinals takes the required Solemn Oath of Office, some call the Coronation Oath of the Pope-Elect, that person is not the Pope.
Complete text of the Coronation Oath of the Pope-Elect is at: http://www.traditionalcatholicmass.com/home-m15.html
Causa Efficiens: id quod actione sua rem producit in esse.
Efficient Cause: that which by its action produces the thing in existence.
Enchiridion: Greek - cheir - hand): handbook.
Complete title of this handbook:
“Enchiridion Symbolorum, Definitionum et Declarationum De Rebus Fidei et Morum” - “A Handbook of Symbols, Definitions, and Declarations Regarding Matters of Faith and Morals”.Father Heinrich Joseph Dominicus Denzinger [b. at Liège, Belgium on Sunday, October 10, 1819 A.D. - d. at Würzburg, Bavaria, Germany on Tuesday, June 19, 1883 A.D.], was the original author of this book. Denzinger was one of the pioneers of positive theology and historical dogmatics (Dogmengeschichte) in Catholic Germany.
In the generation after:
1) Father Johann Adam Möhler [b. at Igersheim, Duchy of Württemberg, in South-Western Germany on Friday, May 6, 1796 - d. on Thursday, April 12, 1838] who, as a Church historian, was traditional in his historical writings. This explains why some Protestants complained that Father Möhler did not agree with them that Protestantism claimed to be a movement. This is because Father Möhler focused on the various heretical doctrines, dogmatic shortcomings, doctrinal inconsistencies, and doctrinal contradictions of its automatically excommunicated Ex-Catholic clergy who were the rebellious apostate masterminds of the Heresy of Protestantism.Father Denzinger carried on the historical methods of Father Mohler and of Father Von Döllinger, D.D., and helped to establish the special character of the so-called German School, i.e. the exact investigation of the historical growth and development (not evolution) of theology, rather than philosophical speculation about the corollaries of Catholic Dogma.
2) Father Johann Josef Ignaz Von Döllinger, D.D., [b. at Bamberg, Bavaria, Thursday, February 28, 1799 A.D. - d. at Munich, Germany, Friday, January 10, 1890 A.D.] was the most learned historian of the Roman Catholic Church, not only of the 19th Century, but quite possibly of all Roman Catholic Church Historians.
Denzinger's Enchiridion is a compendium of all basic texts of Catholic Dogma and Morality since the Apostles. Pope Pius IX, Giovanni M. Mastai Ferretti [Tuesday, June 16, 1846 - Thursday, February 7, 1878], originally commissioned this work which has been in use since 1854, and has been updated a number of times.
equivocal: adjective - open to two or more interpretations, often deliberately intended to mislead; unclear in meaning or intention; ambiguous.
Synonyms: ambiguous, ambivalent, cryptic, enigmatic, hazy, imprecise, indecisive, indefinite, inexact, inexplicit, noncommittal, uncertain, unclear, unsure, vague
Essence: - a noun - From the Latin essentia, taken from esse “to be”.Essentia: id quo ens est id quod est.1. the true substance, the basic, real, and intrinsic nature, of something; the quality which determines the nature of a thing.
2. an extract or concentrate obtained from a plant or other substance and used for flavoring, perfume, or scent.
3. an alcoholic solution of an essential oil; spirit.
4. the nature of the existence of a thing.
Essence tells us what a thing is, i.e. what
kind of reality the thing is. Since there is no being that is not
a something, otherwise it would not be a being, every being must have an
essence. Essence answers the question: What is the thing? Thus,
essence must conform to the strict definition of the nature of the reality.
The essence must indicate, therefore, the genus and species of the reality.
Evolution; Evolve; Evolved; Evolving; etc.: Evolution: a noun - the process by which different kinds of living organism are believed to have developed, especially by natural selection. It seems that evolution, i.e. continual and constant change, is the one and only unchangeable dogmatic doctrine of the Modernist Heretics and the neo-Modernist Heretics, a.k.a. the NEW Theology Theologian Heretics.
Pope Saint Pius X
Here are a few brief excerpts from his Encyclical “Pascendi Dominici Gregis”, On the Doctrine of the Modernists, Sunday, September 8, 1907, in which Pope Saint Pius X exposes the errors of the Heresy and Modernism and also condemns the Heresy of Modernism, the principal heretical doctrine of which is evolution:
“12. We have thus reached one of the principal points in the Modernist's system, namely, the origin and the nature of dogma. For they place the origin of dogma in those primitive and simple formulas, which, under a certain aspect, are necessary to faith; for revelation, to be truly such, requires the clear knowledge of God in the consciousness. But dogma itself, they apparently hold, strictly consists in the secondary formulas.“The Modernists completely invert the parts, and of them may be applied the words which another of Our predecessors Gregory IX, addressed to some theologians of his time: "Some among you, puffed up like bladders with the spirit of vanity strive by profane novelties to cross the boundaries fixed by the Fathers, twisting the meaning of the sacred text...to the philosophical teaching of the rationalists, not for the profit of their hearer but to make a show of science...these men, led away by various and strange doctrines, turn the head into the tail and force the queen to serve the handmaid.” (Pope Saint Pius X, Encyclical “Pascendi Dominici Gregis”, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 17; emphasis added).
To ascertain the nature of dogma, we must first find the relation which exists between the religious formulas and the religious sense. This will be readily perceived by anyone who holds that these formulas have no other purpose than to furnish the believer with a means of giving to himself an account of his faith. These formulas therefore stand midway between the believer and his faith; in their relation to the faith they are the inadequate expression of its object, and are usually called symbols; in their relation to the believer they are mere instruments.
Hence it is quite impossible to maintain that they absolutely contain the Truth: for, in so far as they are symbols, they are the images of truth, and so must be adapted to the religious sense in its relation to man; and as instruments, they are the vehicles of truth, and must therefore in their turn be adapted to man in his relation to the religious sense. But the object of the religious sense, as something contained in the absolute, possesses an infinite variety of aspects, of which now one, now another, may present itself. In like manner he who believes can avail himself of varying conditions. Consequently, the formulas which we call dogma must be subject to these vicissitudes, and are, therefore, liable to change. Thus the way is open to the intrinsic evolution of dogma. Here we have an immense structure of sophisms which ruin and wreck all religion.” (Pope Saint Pius X, Giuseppe Melchiorre Sarto [b. at Riese, Lombardy-Venetia, Austrian Empire on Tuesday, June 2, 1835; Pope: Tuesday, August 4, 1903 - d. [b. at Riese, Lombardy-Venetia, Austrian Empire on Tuesday, June 2, 1835; Pope: Tuesday, August 4, 1903 - d. at the Apostolic Palace, Rome, Kingdom of Italy, on Thursday, August 20, 1914], Encyclical “Pascendi Dominici Gregis”, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 12; emphasis added).
“26. To conclude this whole question of faith and its various branches, we have still to consider, Venerable Brethren, what the Modernists have to say about the development of the one and the other. First of all they lay down the general principle that in a living religion everything is subject to change, and must in fact be changed. In this way they pass to what is practically their principal doctrine, namely, evolution.”
“To the laws of evolution everything is subject under penalty of death -- dogma, Church, worship, the Books we revere as sacred, even faith itself. The enunciation of this principle will not be a matter of surprise to anyone who bears in mind what the Modernists have had to say about each of these subjects. Having laid down this law of evolution, the Modernists themselves teach us how it operates.” (Pope Saint Pius X, Encyclical “Pascendi Dominici Gregis”, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 26; emphasis added).
“28. It is thus, Venerable Brethren, that for the Modernists, whether as authors or propagandists, there is to be nothing stable, nothing immutable in the Church. Nor, indeed, are they without forerunners in their doctrines, for it was of these that Our predecessor Pius IX wrote:
These enemies of divine revelation extol human progress to the skies, and with rash and sacrilegious daring would have it introduced into the Catholic religion as if this religion were not the work of God but of man, or some kind of philosophical discovery susceptible of perfection by human efforts.” On the subject of revelation and dogma in particular, the doctrine of the Modernists offers nothing new. We find it condemned in the Syllabus of Pius IX, where it is enunciated in these terms:
Divine revelation is imperfect, and therefore subject to continual and indefinite progress, corresponding with the progress of human reason; and condemned still more solemnly in the Vatican Council:
The doctrine of the faith which God has revealed has not been proposed to human intelligences to be perfected by them as if it were a philosophical system, but as a divine deposit entrusted to the Spouse of Christ to be faithfully guarded and infallibly interpreted. Hence also that sense of the sacred dogmas is to be perpetually retained which our Holy Mother the Church has once declared, nor is this sense ever to be abandoned on plea or pretext of a more profound comprehension of the truth. Nor is the development of our knowledge, even concerning the faith, barred by this pronouncement; on the contrary, it is supported and maintained. For the same Council continues:
Let intelligence and science and wisdom, therefore, increase and progress abundantly and vigorously in individuals, and in the mass, in the believer and in the whole Church, throughout the ages.” (Pope Saint Pius X, Encyclical “Pascendi Dominici Gregis”, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 28; emphasis added).Please click on this link to go to the complete text of Pope Saint Pius X's Encyclical “Pascendi Dominici Gregis”, On the Doctrine of the Modernists, Sunday, September 8, 1907.
ex opere operantis: “from the work of the worker” Grace which is dependent upon the intention and disposition of the Administrator of the Sacrament or of the Recipient.
opus operantis: “the work of the worker” The subjective disposition of the Administrator of the Sacrament or of the Recipient.
ex opere operato: “from the work which has been worked” referring to the efficacy of the Sacraments deriving from the action of the Sacrament as opposed to the merits or holiness of the Administrator or of the Recipient - ex opere operantis.
In order to designate the objective efficacy of the Sacraments, Scholastic Theology coined the formula: Sacramenta operantur ex opere operato. This means that the Sacraments operate by the power of the completed Sacramental Rite.
The Council of Trent sanctioned the following terminology that was vigorously attacked by the 16th Century Protestants:
“Canon 8. Si quis dixerit, per ipsa novae Legis sacramenta ex opere operato non conferri gratia, ... anathema sit. If anybody says that Grace is not conferred ex opere operato by the Sacraments of the New Law anathema sit.”Here is another translation:
“851. Canon 8. If anyone shall say that by the said Sacraments of the New Law, Grace is not conferred from the work which has been worked [ex opere operato], but that faith alone in the Divine promise suffices to obtain Grace: let him be anathema.” (Denzinger, Pope Paul III, Alessandro Farnese [Saturday, October 13, 1534 - Thursday, November 10, 1549], Council of Trent [1545 - 1563], Session 7, March 3, 1547, Canons on the Sacraments in General, Canon 8, ¶ 851; emphasis added.)The historical beginnings of Scholastic terminology in this matter go back to the second half of the 12th century. A distinction was made, principally in the School of Gilbert of Poitiers, first in the doctrine of merit and in the question of the moral evaluation of Christ's Crucifixion between the opus operans, that is, the subjective doing, and the opus operatum, that is, the objective deed.
The distinction was adapted to the Doctrine of the Sacraments and was thus applied to the efficacy of the Sacraments (cf. Pseudo-Poitiers-Gloss. Peter of Poitiers, Summa of the Cod. Bamberg. Patr. 136).
By opus operatum is understood the valid completion of the Sacramental Rite in contradistinction to the opus operantis, that is, the subjective disposition of the recipient of the Sacrament.
Said another way, ex opere operato as a technical theological term, signifies that the Sacraments produce Grace in and by themselves, apart and distinct from ex opere operantis.
The formula ex opere operato asserts:
1) negatively: that the Sacramental Grace is not conferred by reason of the subjective activity of the Recipient of the Sacrament.The Scholastic term does not purport to indicate the source (causa meritoria - cause of merit) of the Sacramental Grace, but rather it indicates the nature and manner of the Sacramental Operation of Grace.
2) positively: that the Sacramental Grace is caused by the validly operated Sacramental Sign.
Nevertheless, the Catholic teaching concerning the efficacy of the Sacraments ex opere operato should not be interpreted in the sense of a mechanical or magical efficacy. The opus operantis is not excluded from this caveat.
On the contrary, in the case of the adult recipient it is expressly required:
“849. Canon 6. If anyone shall say that the Sacraments of the New Law do not contain the Grace which they signify, or that they do not confer that Grace on those who do not place an obstacle in the way, as though they were only outward signs of Grace or justice, received through faith, and certain marks of the Christian profession by which the faithful among men are distinguished from the unbelievers: let him be anathema.” (Denzinger, Pope Paul III, Alessandro Farnese [Saturday, October 13, 1534 - Thursday, November 10, 1549], Council of Trent [1545 - 1563], Session 7, Monday, March 3, 1547, Canons on the Sacraments in General, Canon 6, ¶ 849; emphasis added.)Note: The subjective disposition of the Recipient of a Sacrament is not the cause of Grace. Rather, the subjective disposition of the Recipient of a Sacrament is merely an indispensable pre-condition of the communication of Grace called causa dispositiva. Thus, it is not causa effidens.
The measure of the Grace effected ex opere operato also depends on the grade of the subjective disposition of the Recipient of a Sacrament:
secundum propriam cuiusque dispositionem et cooperationem:we receive Grace according to the measure given by the Holy Ghost as He wills [cf. 1 Corinthians 12:11] and according to each one's own disposition and cooperation:
“799. Justification itself follows this disposition or preparation, which is not merely remission of sins [canon 2], but also the sanctification and renewal of the interior man through the voluntary reception of the Grace and Gifts, whereby an unjust man becomes a just man, and from being an enemy becomes a friend, that he may be ‘an heir according to hope of life everlasting’ [Titus 3:7]. The causes of this justification are: the final cause indeed is the Glory of God and of Christ and life eternal; the efficient cause is truly a merciful God Who gratuitously ‘washes and sanctifies’ [1 Corinthians 6:11], ‘signing and anointing with the Holy Ghost of promise, Who is the pledge of our inheritance’ [Ephesians 1:13]; but the meritorious cause is His most beloved only-begotten Son, our Lord Jesus Christ, ‘Who when we were enemies’ [cf. Roman 5:10], ‘for the exceeding charity wherewith He loved us’ [Ephesians 2:4], merited justification for us [canon 10] by His most holy passion on the wood of the Cross, and made satisfaction for us to God the Father; the instrumental cause is the Sacrament of Baptism, which is the ‘Sacrament of Faith’, without which no one is ever justified. Finally the unique formal cause is the ‘justice of God, not that by which He Himself is just, but by which He makes us just’ [canons 10 and 11], that, namely, by which, when we are endowed with it by Him, we are renewed in the spirit of our mind, and not only are we reputed, but we are truly called and are just, receiving justice within us, each one according to his own measure, which the ‘Holy Ghost distributes to everyone as he wills’ [1 Corinthians 12:11], and according to each one's own disposition and cooperation.” (Denzinger, Pope Paul III, Alessandro Farnese [Saturday, October 13, 1534 - Thursday, November 10, 1549], Council of Trent [1545 - 1563], Session 6, January 13, 1547, Decree On Justification, Chapter 7. In What the Justification of the Sinner Consists, and What are its Causes, ¶ 799; emphasis added.)
Fake: a noun - a person or thing that is not genuine.As an adjective, in Scholastic Philosophy, fake, which is considered as false, means:
Fake: an adjective - not genuine; counterfeit.
Fake: a verb -1. forge or counterfeit.
2 pretend to feel or suffer from (an emotion or illness).
The untrue in thought, in appearance, or in speech.As an adjective, fake means: not genuine; counterfeit.1. The untrue in thought is: logically false.
2. The misleading or deceptive in appearance is: ontologically false, or an occasion of error in judgement.
3. The untrue in speech is: a lie.
Form: a noun -
1. visible shape or configuration.Form: a verb -
2. a way in which a thing exists or appears.
3. a type or variety.
4. the customary or correct method or procedure.
5. a printed document with blank spaces for information to be inserted.
6. the state of a sports player with regard to their current standard of play.
7. details of previous performances by a racehorse or greyhound.
8. a person's mood and state of health: she was on good form.
1. bring together parts to create.Forma: elementum determinativum cuiuscumque essentiae.
2. go to make up.
3. establish or develop.
4. make or be made into a certain form.
Genus: a noun - a class of
things which have common characteristics.
Genus: universale respiciens inferiora specie distincta, in quid incomplete.
Genus: the universal in regards to its inferiors specifically distinct with incomplete quiddity.
Heresy/Heretics: “Heresy (Gr., hairesis, choice), deciding for one-self what one shall believe and practice instead of accepting the truth taught by Christ, and His moral teachings; e.g., Arianism, denying the Divinity of Christ; the various sects of Protestantism denying almost every Christian doctrine.” (Conde B. Pallen, Ph.D., LL.D., John J. Wynne, S.J., S.T.D., et alii, The New Catholic Dictionary, 1929, Imprimatur: Patrick Cardinal Hayes, Tuesday, October 1, 1929, Heresy, p. 440 b; emphasis added.).
“Therefore, heresy is so-called from the Greek word meaning “choice”, by which each chooses according to his own will what he pleases to teach or believe. But we are not permitted to believe whatever we choose, nor to choose whatever someone else has believed. We have the Apostles of God as authorities, who did not themselves of their own will choose what they would believe, but faithfully transmitted to the nations the teaching received from Christ. So, even if an Angel from Heaven should preach otherwise, he shall be called anathema” (Saint Isidore of Seville [b. Cartagena, Spain 560 A.D. - d. Seville, Spain, 636 A.D.], Bishop of Seville, Doctor of the Catholic Church, Etymologies, 8, 3; emphasis added).
“A man that is a Heretic, after the first and second admonition, avoid: Knowing that he, that is such an one, is subverted, and sinneth, being condemned by his own judgment” (Titus 3:10-11).
“The Church forbids
the faithful to communicate with those unbelievers who have forsaken the
faith they once received, either by corrupting the faith, as heretics,
or by entirely renouncing the faith, as apostates,
because the Church pronounces sentence of excommunication on both.”
(Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy
- d. Wednesday, March 7, 1274 A.D. in Fossa Nuova, Italy], Doctor of the
Church, Summa Theologica, Part II-II, Question 10, Article 9, Conclusion;
Heretic: “Heretic, one who having professed the faith of Christ corrupts its dogmas. He may be a material heretic, adhering to heresy innocently or from involuntary causes, or a formal heretic, knowingly and freely adhering to heresy.” (Conde B. Pallen, Ph.D., LL.D., John J. Wynne, S.J., S.T.D., et alii, The New Catholic Dictionary, 1929, Imprimatur: Patrick Cardinal Hayes, Tuesday, October 1, 1929, Heretic, p. 440 b; emphasis added.).
Ignoratio Elenchi, or “Irrelevant Conclusion”, Fallacy: This is a fallacy which consists in evading the point at issue. This fallacy is also known by two other names, i.e., “Missing the Point Fallacy” and the “Ignoring the Issue Fallacy”. Thus, instead of proving the conclusion that should be proved, this fallacy tries to establish some other conclusion. In other words, it is a mistaken, or sometimes even a very cunning, effort to prove one thing by offering an argument for something else. Bait and switch sound familiar?
“And to whom you have pardoned any thing, I also. For, what I have pardoned, if I have pardoned any thing, for your sakes have I done it in the Person of Christ.” (2 Corinthians 2:10; emphasis added.)
“The Deacon on festival days dismisses the people at the end of the Mass, by saying: Ite, [Go,] Missa est, that is, the Victim [of the Mass, i.e. Christ] has been sent [Missa est] to God through the Angel, so that it may be accepted by God.” (Saint Thomas Aquinas, O.P. [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D., in Fossa Nuova, Italy], Doctor of the Church, Summa Theologica, Part III, Question 83, Article 4, Reply to Objection 9).
In other words, the correct theological translation of Ite, Missa est in English is: “Go, the Victim [i.e. Christ] has been sent [Missa est] to God through the hands of His Holy Angel [perhaps Saint Michael the Archangel?] so that the Infinite, Perfect Victim [i.e. Christ] may be accepted by God on the Holy Golden Altar in Heaven.”
One does not find any reference to Christ as the Victim of the Sacrifice in the NEW mass because the NEW mass is NOT a mystical ;unbloody renewalof the Sacrifice of Christ on the Cross - the Clean Oblation.
“For, having celebrated the ancient Passover...He instituted the New Passover (to wit) Himself to be immolated under visible signs by the Church through (the ministry of) Priests...this is indeed that Clean Oblation...which the Lord foretold by Malachias was to be offered in every place, clean to his name, which was to be great amongst the Gentiles...that oblation which was prefigured by various types of sacrifices, during the period of nature, and of the [Old] Law; in as much as it comprises all the good things signified by those sacrifices, as being the consummation and perfection of them all” (Roman Catholic Council of Trent, Session 22, Monday, September 17, 1562, On the Sacrifice of the Mass, Chapter 1, On the Institution of the Most Holy Sacrifice of the Mass).
What the NEW Theology is, namely a very vile heresy, was briefly explained by Father Garrigou-Lagrange, O.P. The reason why it is so very important for every adult Catholic to read about this is because of the fact that this heresy had infected many of the experts, called periti, at Synod Vatican 2! This fact explains why all of the 16 documents of Synod Vatican 2 are contaminated with the heresy of the NEW Theology! The text for this brief article is at: http://www.traditionalcatholicmass.com/home-m105.html
The Last Gospel: The reason why the people do not leave the church after the Last Blessing is because they wait for the Last Gospel which, except for two Sundays in the year, is the beginning of the Gospel of Saint John. Why? The basic reason is that the Last Gospel was a response to heresy. How so?
The following quoted source briefly answers this question. To avoid confusion, We have left his quotation marks just as he wrote them:
In the earlier centuries, the heretical emphasis was on a denial of the Incarnation. The question whether the bread and wine became truly the Body and Blood was secondary to the question whether God had taken — or, indeed, could take — a human body. What may be called the heresy, because from the first century until today it has been the root of most of the other heresies, held that He could not have done so, because all matter was evil. Spirit, which was “good,” could not inhabit flesh, which was “bad.” This Gnosticism under various names troubled the Church from the very early years when Justin Martyr made “the Resurrection of the Body” the Christian battle-cry against the Gnostic “the immortality of the soul” and warned the faithful: “If you fall in with those who speak of the immortality of the soul, you will know they are not Christians.”Saint John uses the words et Verbum caro factum est (and the Word was made flesh) (John 1:14). Based upon the principle of lex orandi, lex credendi, this means that anyone who recites this Last Gospel gives public testimony to the fact that he - the Mass Celebrant - does in fact believe that Jesus Christ is God the Son, the Eternal Logos or Divine Word of God, as Saint John so clearly teaches in the very first verse of his Gospel saying: In the beginning was the Word (i.e. God the Son, Jesus Christ, the Eternal Logos), and the Word was with God, and the Word was God (John 1:1).[Editor's Note: The immortality of the Soul is Catholic Doctrine, but the Resurrectionof the Body is also Catholic Doctrine. The heretics did not believe that the risen physical body, which happens at the end of the world, would be re-united with the immortal Soul because the human body, being material flesh is evil because it is physical matter which is evil. But Justin Martyr erred because he over-emphasized “the Resurrection of the Body” which statement ignores the reuniting, at the end of the world, of the resurrected physical body with the immortal Soul of every human being.]The most dangerous and widespread recrudescence of Gnosticism was that in the Europe of the thirteenth century. It was then known as Catharism, the religion of “the Pure,” and to save Christendom from this Puritanism St. Dominic and his Order of Preachers fought it by argument and Simon de Montfort opposed it by an armed Crusade.
Though it was checked, it was not destroyed and it handed on to later Puritanism the insistence that “matter” was “evil” and that Transubstantiation was therefore not to be thought of. By isolating from its context a verse in the New Testament — “God is spirit and they that worship Him must worship Him in spirit and in truth” — the Puritans, then and now, implicitly denied the point that the uniqueness of Christianity is precisely that God is flesh which hung on a cross and rose from a tomb.
They could not, any more than their successors at the Reformation, get rid of a Communion service, because it was too well attested in Scripture; but they, again like their successors, emptied it of all orthodox meaning. The Cathar “consecration prayer” in their service of the Supper ran;“O Lord Jesus Christ, who didst bless the five loaves and two fishes in the wilderness and, blessing water, turned it into wine; bless, in the name of the Father, the Son and the Holy Spirit, this bread, fish and wine, not as a sacrifice or offering, but in simple commemoration of the Most Holy Supper of Jesus Christ and his disciples.”Here is the basis of all later heretical developments in the doctrine of the Eucharist, the repudiation of oblation and sacrifice.[Editor's Note: Today one finds this same repudiation of oblation and sacrifice in the NEW mass, a.k.a. the Novus Ordo Rite (NOR), a.k.a. the Novus Ordo Missae, in all of its many, many, many changes of the changes of the never-never-never-ending changes.]One of the Church’s replies to the menace of Catharism was the institution in 1285 of the recitation, by the priest, on his way back from the altar to the sacristy, of the Last Gospel. His genuflection at “the Word was made flesh” was the guarantee that he was not a secret Cathar and that in the Mass he had just celebrated his intention was to effectTransubstantiation. Nor was the choice of the Prologue to St. John as the passage to be read irrelevant to the issue.... the addition of “and the Word was made flesh,” destroyed the whole basis of the heresy.
When, after nearly 700 years the reading of the Last Gospel was abolished in 1965 on the ground that it was not in the “primitive rite” (how could it have been?) those with any knowledge of theology and history knew also that the heretical attack on the Mass had begun again in our days.
The Fourth Lateran Ecumenical Council which met in 1215 was attended by 400 bishops, 800 abbots and priors and the representatives of the monarchs of Christendom. Its work included a definition of T ransubstantiation and a formal condemnation of the Cathars. Under its impetus, throughout the thirteenth century, devotion to the Blessed Sacrament increased. The feast of Corpus Christi was instituted and given liturgical shape by St. Thomas Aquinas who wrote for it his famous hymns. Processions and, in the fourteenth century, Expositions of the Blessed Sacrament became popular. (Hugh Ross Williamson [1901-1978], The Great Betrayal, pages 7 - 9; emphasis and 2 Editorial Notes added.)
But Cathar and Albigensian Heretics can not truly say the words: In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). Neither can such Heretics say: And the Word was made flesh (John 1:14). Nor, can they genuflect as they say these words. Therefore, their inability, or today - their refusal, to do these things publicly reveals to all present that are a Cathar and/or an Albigensian Heretic.
Because the beginning of the Gospel of Saint John is used for the Last Gospel, and since it clearly teaches the Divinity of Jesus Christ in several places, the born-again Cathar and Albigensian Heretics who are Popes, Cardinals, Bishops and Priests do not say this Last Gospel and thereby automatically admit they are heretics since such Clergy who are Orthodox in their Faith (“Orthodox” in the sense of Traditional, should not be confused with the Eastern Rite Orthodox), never have a problem in reciting this Last Gospel and in genuflecting at the words et Verbum caro factum est (And the Word was made flesh) (John 1:14).
There are those who object saying that the text of the Last Gospel (John 1:1-14) was originally part of the Thanksgiving Prayers said after the Mass and that, therefore, the use of John 1:1-14 for the Last Gospel proves nothing, just as the Catholic Traditional Missale Romanum, at least up thru 1943, contained a number of Prayers for the Mass Celebrant to use both before, and also after, Offering the Holy Sacrifice of the Mass.
But this objection proves nothing except for the fact that: 1) since John 1:1-14 was already in use in some places; and, 2) because of the need to reveal who the Priests and Bishops were who were secret heretics, especially those infected with the heresies of Manichæanism, of Docetism, of Catharism, and Albigensianism; 3) it was only logical to make it a requirement that all of the Priests and Prelates offering Masses publicly recite John 1:1-14 as a Last Gospel at the end of the Mass which, under Pope St. Pius V, was now to be recited at the Gospel side of the Altar before the Mass Celebrant could leave the Altar.
The Modernist Heretics and the NEW Theology Heretics certainly had a really great friend in Mr. Giovanni Battista Enrico Antonio Maria Montini, a.k.a. pope Paul 6, who, on Sunday, March 7, 1965, removed the Last Gospel from the Sunday and Daily Masse, thereby granting the wish of automatically excommunicated Heretics and Apostates as expressed by Mr. Bugnini, who had stated that it was the wish of these "many" anti-Catholic Innovators, that the practice of reciting the Last Gospel be severely curtailed or suppressed altogether.
Dear Readers: When was the last time that those of you who attend the NOR, a.k.a. the never-going-to-end changes of the NEW mass, the Novus Ordo Missae, hear the President of the Assembly read the Last Gospel to publicly prove he is not a Modernist Heretic and/or a NEW Theology Heretic, which heresies are part of the synthesis of all heresies, including the Heresies of Manichæanism, of Docetism, of Catharism, and of Albigensianism to which Pope Benedict XV agreed in his own Infallible document - Pope Benedict XV, Giacomo Della Chiesa [Thursday, September 3, 1914 - Saturday, January 21, 1922], Encyclical “Ad Beatissimi Apostolorum Principis”, Appealing for Peace, November 1, 1914, ¶ 25; emphasis added. AAS VI , 578.
Lex Orandi, Lex Credendi; a.k.a. Legem Credendi Lex Statuit Supplicandi: The Theological Axiom of Roman Catholic Theology, and the Legal Principle of Roman Catholic Liturgical Law, for this was first enunciated by Pope Celestine I [Saturday, September 10, 422 - Tuesday, July 27, 432 ] who taught this Theological Axiom of Roman Catholic Theology, and this Legal Principle of Roman Catholic Liturgical Law, in this Official Term: Legem Credendi Lex Statuit Supplicandi [The Liturgical form of prayer becomes the standard of Faith.], which sometimes is shortened to simply Lex Orandi, Lex Credendi: The Law of Praying is the Law of Believing.
Thus, you publicly pray what you inwardly believe, and you inwardly believe what you publicly pray.
This simply means that a Roman Catholic expresses, by a public, exterior liturgical act of worship, the personal interior beliefs of the Roman Catholic Faith. Thus, you publicly pray what you inwardly believe, and you inwardly believe what you publicly pray.
These beliefs are, at least in general, consistent with the Official Dogmatic Doctrines of the Roman Catholic Church on this subject which forbid changes, such as those which have been Officially taught by the Infallible Œcumenical Council of Florence - The Seventeenth Œcumenical Council, The First Council of Basel, Ferrara, Florence [Monday, April 9, 1438 A.D. - Thursday, August 7, 1445 A.D.], Session 11, Friday, February 4, 1442, with Pope Eugene IV, Cantate Domino, and by the Infallible Œcumenical Council of Trent, including the Infallible Doctrine on the Sacrifice of the Mass, Session 22, Monday, September 17, 1562, Being the Sixth Under the Sovereign Pontiff, Pius IV.
Also, those Dogmatic teachings by a number of Infallible
Roman Catholic Popes, especially by Pope Eugene IV, Gabriele Condulmer
[Thursday, March 3, 1431 - Tuesday, February 23, 1447], Infallible Papal
Bulla, Cantate Domino, Friday, February 4, 1442; by Pope Pius IV,
Giovan Angelo De Medici, [Friday, December 25, 1559 - Thursday, December
9, 1565], with the Council of Trent, the Infallible Doctrine on the
Sacrifice of the Mass, Session 22, Monday, September 17, 1562; by Pope
Saint Pius V, Antonio-Michele Ghislieri [Friday, January 7, 1566 - Monday,
May 1, 1572], Infallible Papal Bulla Quo Primum Tempore, Tuesday,
July 14, 1570; and, by Pope Benedict XV, Giacomo Della Chiesa [Thursday,
September 3, 1914 - Saturday, January 21, 1922], Encyclical - Ad Beatissimi
Apostolorum Principis, Sunday, November 1, 1914, ¶ 25; AAS VI
Father Noel Barbara writes explaining how “Lex Orandi, Lex Credendi” works today:
“The liturgy is the Faith lived by the Faithful. Heretical speculations disturb simple people but little, for they are, for the most part, not aware of the theological theories. On the other hand, however, all of the Faithful--children and adults, simple people and intellectuals--are alike formed (or deformed) by the formulas of prayer which they recite, by the singing and the music they hear, by the devotions which they practice, by the readings and commentaries to which they listen, by the form of worship which they live: in a word, by the liturgy in which they take part. This is why heretics all down the ages have always sought to make use of the liturgy, because they have seen in it the easiest and most effective means of giving currency to their errors, and of changing the faith of the people in the direction of their [subtle] innovations.” (Fr. Noel Barbara, magazine “Fortes in Fide”, issue: “The Mass”; emphasis added.)Martin Luther knew this and is alleged to have taught the principle: “Tolle Missam, Tolle Ecclesiam” - “Take away the Mass, and you Destroy the Church!” And when heretics apply this heretical axiom of Luther to the process of gradualism - making these changes gradually, not all at once - they have great success as the past 50 years have proven!
Why does this process of gradual deception work?
“By seeing everything, we finally tolerate anything, and tolerating anything finally leads us to approve everything.” (Saint Augustine, a.k.a. Aurelius Augustinus [b. Tagaste, Africa, Saturday, November 13, 354 A.D. - d. Hippo Regia, Africa, Wednesday, August 28, 430 A.D.], Bishop of Hippo Regia, Father and Doctor of the Catholic Church, the Doctor of Grace,, secondary source, Father Noel Barbara, magazine “Fortes in Fide”, Volume 1, No. 3, p. 156, footnote # 11.)Lex Orandi, Lex Credendi, a.k.a. Legem Credendi Lex Statuit Supplicandi, explained by the Angelic Doctor:
“All ceremonies are Professions of Faith, in which the interior worship of God consists. Now man can make profession of his inward faith, by deeds as well as by words; and in either profession, if he makes a false declaration, he sins mortally.” (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D., in Fossa Nuova, Italy], Doctor of the Church, “Summa Theologica”, Part I-II, Question 103, Article 4; emphasis added.)More details on Lex Orandi, Lex Credendi are at: http://www.traditionalcatholicmass.com/home-m142.html
Matter: a noun -
1. physical substance or material in general, as distinct from mind and spirit; (in physics) that which occupies space and possesses mass.Matter: a verb - to be important or significant.
2. an affair or situation under consideration; a topic.
3. (the matter) the reason for a problem.
4. written or printed material.
5. Logic the particular content of a proposition, as distinct from its form.
6. Law something to be tried or proved in court; a case.
Pope Saint Pius X issued his Infallible Papal Encyclical entitled Pascendi Dominici Gregis on Sunday, September 8, 1907 A.D., proves that Modernism is a Heresy. The reason why it is so very important for every adult Catholic to read about this very important Encyclical is because of the fact that this heresy had infected many of the experts, called periti, at Synod Vatican 2! This fact explains why all of the 16 documents of Synod Vatican 2 are contaminated with the heresy of Modernism! Complete text is at: http://www.traditionalcatholicmass.com/home-m25.html
Necessarium: id quod non potest non esse.
Necessary: that which cannot not be.
NEW Theology - “Nouvelle Théologie” - a.k.a. “neo-Modernism”: “..... having for this purpose blotted out the old theology, endeavor to introduce a NEW Theology which shall support the aberrations of philosophers.” (Pope Saint Pius X, Giuseppe Melchiorre Sarto [b. at Riese, Lombardy-Venetia, Austrian Empire on Tuesday, June 2, 1835; Pope: Tuesday, August 4, 1903 - d. [b. at Riese, Lombardy-Venetia, Austrian Empire on Tuesday, June 2, 1835; Pope: Tuesday, August 4, 1903 - d. at the Apostolic Palace, Rome, Kingdom of Italy, on Thursday, August 20, 1914], Encyclical “Pascendi Dominici Gregis”, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 18; emphasis added).
“There is a good deal of talk... about a NEW Theology, which must be in constant transformation... [i.e. evolution: constant change].” (Pope Pius XII, Eugenio Maria Giuseppe Giovanni Pacelli [b. at Rome, Kingdom of Italy on Thursday, March 2, 1876; Pope: Thursday, March 2, 1939 - d. at Castel Gandolfo, Italy on Thursday, October 9, 1958], L'Osservatore Romano, Thursday, December 19, 1946; emphasis added.)
La nouvelle théologie où va-t-elle? “Where is the New Theology Leading Us?” (Father Garrigou-Lagrange, O.P., [b. Auch, France 1877 A.D. - d. Rome, Italy, 1964 A.D.]).
“First, there is the Mafia in the Church, the prelates who have not only lost their faith but who remain in the Church in order to destroy the Church; otherwise, they would leave the Church. If I would lose my faith, I would leave the Church. But to lose the faith and remain in the Church, there must be some reason for that.
They use the slogan progress as a means to camouflage their diabolical work of destruction and to fool the faithful, in order to draw them away from Christ and His holy Church. They are real servants of the anti-Christ.
To be sure, there exists a harmless type of mediocrity which is content to remain in its modest place. But what we have been faced with in the Church in recent years is the revolution of the mediocre. Before the Second Vatican Council there were many theologians and priests who had no great culture, no profound intelligence, and even a mediocre approach to life; but they remained silent, or repeated by rote the glorious teaching of the Church.
Perhaps they did so in an inadequate way, mechanically and superficially; but still they were poor mouthpieces of something incomparably greater than their own limited minds: they transmitted to some extent Divine Truth. They accepted a modest role. Their mediocrity was regrettable, but not disastrous....
In the intense mediocrity that is known as Catholic progressivism the most mediocre layman, priest, or professor of theology (being a professor is not the least insurance against the dullest mediocrity) now aspires to reform the Church, to create a new theology, to be revolutionary.” (Dr. Dietrich von Hildebrand [b. on Saturday, October 12, 1889 in Florence, Italy - d. on Wednesday, January 26, 1977 in New Rochelle, New York] was a German Roman Catholic philosopher and theologian and, after fleeing the Nazis several times, he arrived in America in 1940 and became a Professor at the Jesuit Fordham University on Rose Hill, in the Bronx, New York, where he taught philosophy. Pope Pius XII, Eugenio Maria Giuseppe Giovanni Pacelli [b. at Rome, Kingdom of Italy on Thursday, March 2, 1876; Pope: Thursday, March 2, 1939 - d. at Castel Gandolfo, Italy on Thursday, October 9, 1958], informally called him “the 20th Century Doctor of the Church.” Emphasis added.)
Dr. von Hildebrand was also a vocal critic of the Synod Vatican 2 changes, especially the changes by Pope Paul 6 and the Vatican 2 Consilium in regard to the NEW mass, a.k.a. the NOR - Novus Ordo Rite, a.k.a. Novus Ordo Missae:
“Truly, if one of the devils in C. S. Lewis' The Screwtape Letters had been entrusted with the ruin of the liturgy, he could not have done it better.” (Dr. Dietrich von Hildebrand, Der verwüstete Weinberg (in German). Regensburg: Habbel. 1973.)
Philosophia: scientia rerum omnium per causas altissimas, naturali ratione comparata.
Philosophy: science of all things through the highest causes, obtained by natural reason.
“Moreover, the prayers addressed to God by the priest who presides over the assembly in the person of Christ are said in the name of the entire holy people and of all present. And the visible signs used by the liturgy to signify invisible divine things have been chosen by Christ or the Church. Thus not only when things are read `which were written for our instruction’ [Rom. 15:4], but also when the Church prays or sings or acts, the faith of those taking part is nourished and their minds are raised to God, so that they may offer Him their rational service and more abundantly receive His grace.” (Synod Vatican 2, Constitution on the Liturgy, ¶ 33; emphasis added. N.B.: The term “the priest who presides over the assembly” makes him the de facto “President of the Assembly”. In other words, the “President of the Assembly” is the one “who presides over the assembly” no matter who that person is, whether a “priest” or a “non-priest”.)
“Let us begin with the definition of the Mass given in para. 7, that is at the beginning of the second chapter of the NOVUS ORDO, De structure missae: 'Cena dominica sive Missa EST SACRA SYNAXIS SEU CONGREGATIO POPULI DEI in unum convenientis, SACERDOTE PRAESIDE, AD MEMORIALE DOMINI CELEBRANDUM. Quare de sanctae ecclesiae locali congregatione eminenter valet promissio Christi ‘Ubi sunt duo vel tres congregati in nomine meo, ibi sum in medio Forum.’ (Mt. 18, 20).' [Author’s (Omlor’s) note: an English translation of the foregoing definition of Mass is, 'The Lord’s Supper or Mass is the gathering together as one of the holy assembly or the congregation of the People of God, with a priest as President, to celebrate the memorial of the Lord.' The Roman Theologians’ analysis of this definition continues below.] (Patrick Henry Omlor, R.I.P. [b. in Amarillo, Texas, on June 13, 1931 - d. in Perth, Australia, on May 2, 2013], Questioning the Validity of McCarthy’s Case. # 10. Perversity of Intention; emphasis added.)
“The President of the Congregation (which in the Robber Church’s argot means priest-celebrant) stands behind the table, facing the congregation. At one very propitious moment during his performance, when all are paying close attention, the President says clearly and audibly so that everyone can hear, these words: “for you and for all” (or if the President and the congregation should happen to be Italians, for example, the words would be per voi e per tutty, etc.). St. Paul writes (Rom. 10, 17): “Faith then cometh by hearing. Destruction of faith can likewise come by hearing. ” (Patrick Henry Omlor, R.I.P., Questioning the Validity of McCarthy’s Case. # 12. Ecumenical Movement EQUALS Universal Apostasy; emphasis added.)
“....They will realize that the old teaching about the Mystical Body was too narrow and parochial, because our new church and our new ‘Eucharist’ aren’t just for Catholics. As the ‘President’ has been saying, while holding up the cup: ‘for you and for ALL!’
“‘Lex orandi, lex credendi’ will also enable them to understand why the See of Peter is vacant, at least a good part of the time. That is, why K. Wojtyla is nearly always on the go, travelling hither, thither and yon, earnestly endeavoring to worship together with ALL MEN; that is to say, with specimens of every conceivable class of heretics, schismatics and pagans: Anglican Runcie, Greek Orthodox Methodios, Buddhist Dalai Lama, Methodist Emilio Castro, Hindus, Sikhs, Shintoists, Jainists, tribal animists from Africa, Moslems, Zoroastrians, Jewish rabbis, and Mr. John Pretty-on-Top, the Crow Indian medicine man from Montana (and my apologies if I have overlooked any other notable Assisi freak). [Footnote: 36] [Footnote: 36] As reported in Time (Nov. 10, 1986), Mother Teresa of Calcutta called the Assisi debacle the most beautiful gift to God.
“Now, if the President of the Congregation were saying ‘for many’, rather than ‘for all’, some of those nice people just mentioned might get left out. (In fact, they would ALL be left out. The ‘many’, Christ’s Mystical Body, was not represented at the Assisi ‘pantheon’, nor could it have been.) Saying ‘for many’ would surely mess up the whole plan, wouldn’t it? Yes, Professor Max Zerwick wrote with wisdom, because those words ‘for many’ are absolutely ‘unsuitable’ and they definitely must yield to ‘for all’. Another thing: if the priest were facing towards God in the tabernacle and praying a silent Canon of the Mass, that would REALLY mess things up! ‘BUAN’, ‘VINO’, Zerwick, and the ICEL with its many international counterparts did all the necessary paper work; the ubiquitous Wojtyla now does the necessary leg work. As St. Thomas observed, apostates always endeavor to sever others from the faith even as they have severed themselves. The apostasy is rapidly becoming universal, which is Satan’s and Freemasonry’s plan for all men.
“Pope St. Pius X long ago foretold what is now happening. ‘Their real aims, their plots, the line they are following are well known to all of you ... What they propose is universal apostasy ... it creeps insidious and hidden in the very veins of the Church ... the ways are hidden and darksome ... Truly a spectacle full of sadness for the present and of menace for the future.’ (Encyclical ‘Editae Saepe’, May 26, 1910).” (Patrick Henry Omlor, R.I.P., Questioning the Validity of McCarthy’s Case. # 12. Ecumenical Movement EQUALS Universal Apostasy; emphasis added.)
Proprium: universale respiciens inferiora, in quale accidentaliter et necessarie.
Proper: the universal in regards to its inferiors, as qualifying accidentally and necessarily.
Psychobabble (a portmanteau
of “psychology” or “psychoanalysis” and “babble”) is a form of prose using
jargon, buzzwords and highly esoteric language to give an impression of
plausibility through mystification, misdirection, and obfuscation. The
term implies that the speaker of psychobabble lacks the experience and
understanding necessary for proper use of a given psychological term.
(N.B.: A portmanteau (plural: portmanteaux or portmanteaus) or portmanteau word is a combination of two (or more) words, or morphemes, into one new word. A portmanteau word typically combines both sounds and meanings, as in smog, coined by blending smoke and fog. More generally, it may refer to any term or phrase that combines two or more meanings. In linguistics, a portmanteau is defined as a single morph which represents two or more morphemes.Frequent usage can associate a clinical word with less meaningful buzzword definitions. Some psychological buzzwords have come into widespread use in business management training, motivational seminars, self-help, folk psychology, and popular psychology. Lay persons may overuse such words in describing life problems as clinical maladies when such nomenclature is not valuable, meaningful or appropriate.
N.B.: In linguistics, a morpheme is the smallest semantically meaningful unit in a language. The field of study dedicated to morphemes is called morphology. A morpheme is not identical to a word, and the principal difference between the two is that a morpheme may or may not stand alone, whereas a word, by definition, is a freestanding unit of meaning. Every word comprises one or more morphemes.)
Theodore Dalrymple defines the term as “the means by which people talk about themselves without revealing anything”.
Psychobabble is also a psychological term used to denote the misdiagnosis and misclassification of natural variation in human psychology as psychopathological, or mentally disordered, and is based upon the premise of exaggerated overmedicalization of physiological ailments to increase profits for the medical industry.
Basis of the term
The use of psychobabble reflects the idea that social and personal situations become more understandable through the use of complex, descriptive or special esoteric language. The word itself came into popular usage after the 1977 publication of “Psychobabble: Fast talk and quick cure in the era of feeling” by author and journalist Richard Dean Rosen.
He invented the word in 1975, and it featured in a cover story in the magazine “New Times”, titled “Psychobabble: the new language of candor”.
The book “Psychobabble” explores an explosion of psychological treatments and terminology, in both professional and non-professional settings. Rosen’s description is as follows:
“Psychobabble is a set of repetitive verbal formalities that kills off the very spontaneity, candour, and understanding it pretends to promote. It’s an idiom that reduces psychological insight to a collection of standardized observations, that provides a frozen lexicon to deal with an infinite variety of problems.”Most professions develop a unique vocabulary which, with frequent usage, may become commonplace buzzwords. Psychology-practitioners may reject the “psychobabble” label when applied to the “ownership” of their special terminology. The vagueness inherent in many psychological concepts increases the use of psychobabble.
Some pejorative (derogatory) allusions to psychobabble imply that certain psychological concepts lack precision and eventually become meaningless or pseudoscientific. Science demands the testing of ideas in experiments where results are repeatable. In this context, the “psychobabble” label is pejorative in the implication that the language of psychology is often not based on scientifically proven concepts. In other cases, psychobabble can refer to the use of jargon to imply meanings beyond those accepted by scholars and trained practitioners.
In plain English, psychobabble is talk that has no real meaning.
In the final analysis, psychobabble is, at best, merely meaningless gibberish and gobbledygook, which insults a person's intelligence with its nonsense that is couched in truncated (cropped) vague, ambiguous, contradictory, equivocal, evasive, and indefinite terminology which is deliberately designed to say absolutely nothing while pretending to say something very important during a fit of insanity that is vomited out from nothing more than the proverbial “false creation, proceeding from the heat-oppressed brain.” (William Shakespeare, “The Tragedy of Macbeth”, 1606 A.D., Scene: Scotland and England, Act II, Scene I, Macbeth’s dagger scene soliloquy.)
Quidditas: synonymum essentiae, quo respondetur quaestioni super rem "quid est ?'
Quiddity: a synonym of essences by which one answers the question about a thing, "what is it?"
As an adjective, in Scholastic Philosophy, real means:
1. That to which existence belongs.Scholastic Philosophy also uses the term real in metaphysics to mean:
2. That which act is existence.
3. Anything that objectively exists and is not merely something thought about.
In a very general sense in metaphysics real means the real; that to which existence belongs; that whose act is existence; an existing thing or some real principle or state, such as subjective potency, in an existing thing.In summary, Scholastic Philosophy classifies real being as follows:
1. God - ens a se - being from Himself.Essence is then distinguished as Divine and finite, etc.
2. Substance - ens per se - being in itself.
3a. Act - actual being.
3b. Potency - potential being.
4a. Complete being - ens quod - a whole.
4b. Incomplete being - ens quo - an intrinsic principle or part or power of a being.
5. Existence - esse - the to be:
a. Self-subsistent - Ipsum Esse - uncaused cause.
b. Subsistent - caused, existing in an essence.
6a. Necessary being: It has four distinctions.Real - from the Latin “realis”, from “res” - “a thing”.
6b. Contingent being: It has four distinctions.
7a. Absolute being: It has three distinctions.
7b. Relative being: It has six distinctions.
8a. Simply being.
8b. Composite being.
As an adjective, real means:
1. True, not merely ostensible or nominal.Synonyms: actual, authentic, authenticated, bona fide, documented, existent, factual, genuine, incontestable, unquestionable, veritable.
2. Being actually such; not merely so-called.
3. Genuine; authentic; not artificial.
4. Having actual existence rather than imaginary existence.
5. Actual rather than imaginary, ideal, or fictitious.
6. Actually existing or occurring in fact; not imagined or supposed.
7. Rightly so called; proper: a real man.
“Roman Catholic, a term commonly applied today to the Church established by Christ. It has a correct and an erroneous sense. The ordinary name of the Church is Catholic. After the Reformation, various terms of reprobation were applied to the Church, particularly in England, such as ‘The Romish Church’, ‘The Romish Catholic Church’, ‘Papist Church’, or ‘Popish Church’. With the dying down of the more violent phase of the persecution of the Church, a term was invented to designate the Church, without recognizing its claims to be the One True Church, perhaps without intending an odious sense, but still often used to imply that it is foreign and not in accord with the national spirit, or tradition. This term, ‘Roman Catholic’, is generally adopted today as a non-controversial term and has a recognized legal standing. Yet the term as employed has two entirely different meanings. In the proper sense the prefix ‘Roman’ draws attention to the unity of the Church, and ‘insists that the central point of Catholicity is Roman, the Roman See of St. Peter’ (Cardinal Vaughan). The improper notion, commonly held by those not members of the Church when using the term ‘Roman Catholic’, is that the term ‘Catholic’ is a genus, of which those who owe allegiance to the Pope form a species. This distinction is repudiated by members of the One True Church, which of its very nature and constitution is incapable of essential division.” (Conde B. Pallen, Ph.D., LL.D., John J. Wynne, S.J., S.T.D., et Alii, “The New Catholic Dictionary”, 1929, Imprimatur: Patrick Cardinal Hayes, Tuesday, October 1, 1929, “Roman Catholic”, page/column 832-c.)
Signum: id quod praeter speciem quam ingerit sensibus facit aliquid aliud in cognitionem devenire.
Sign: that which, besides the species produced in the senses, reveals the knowledge of something else.
The term, Significatio ex Adjunctis, itself is not always used, but is a basic theological principal which is sometimes referenced by using only one word, or one or more similar words, such as: significatio, signify, signifies, signification, signified, or something similar.
Note: Theologically, a Sacrament must signify what it contains, and contain what it signifies. Therefore, a Sacrament's Liturgical Rite, which is composed of very specific Prayers and Rubrics, must contain, within the Sacrament, specific significations with its Prayers and Rubrics which Prayers and Rubrics constitute it to be that specific Sacrament sine qua non, which Prayers and Rubrics make it distinct from all of the Prayers and Rubrics of each of the other Sacraments, as well as the Orders instituted by Jesus Christ in the Sacrament of Holy Orders, from each of these respective Orders.
This theological principle was used by Pope Leo XIII in his Encyclical Apostolicæ Curæ, Declaration of the Invalidity of Anglican Orders, Promulgated Friday, September 18, 1896. For example:
“...the Anglicans themselves perceived that the first form was defective and inadequate. But even if this addition could give to the form its due signification, it was introduced too late, as a century had already elapsed since the adoption of the Edwardine Ordinal; for as the Hierarchy had become extinct there remained no power of ordaining.” (Pope Leo XIII, Encyclical “Apostolicæ Curæ”, Declaration of the Invalidity of Anglican Orders, Promulgated Friday, September 18, 1896.)A New York publication wrote: “In other words, since it is the proper function of the sacramental form to limit the matter of the sacrament to a particular signification, it is necessary that the words of which the said form is made up should exactly express the thing to be signified. For the form being an intrinsic cause, or constitutive element, exerts its causality by sharing its own nature with, and joining it to, that of the matter. 'Forma per se ipsam facit rem esse in actu, cum per essentiam suam sit actus', the form by giving itself (i. e., not by effecting something outside itself), causes the composite thing to be of a determined nature; for it is in itself essentially of a determined nature.  [Footnote 3: Summa, I. p., q. 76, a. 7.: This means: Saint Thomas Aquinas, O.P., Summa Theologica, Part I, Question 76, Article 7.]. If, therefore, the words of which the sacramental form consists have not of themselves a definite signification, they cannot possibly by their union with a sensible element (or matter) of equally indefinite meaning constitute an effectual (practicum) symbol, which at once signifies that definite grace which it produces, and produces that definite grace which it signifies.” (“Commentary on the Bull ‘Apostolicae Curae’”, Part III, Defect of Form and Intention, The Ceremony and the Essential Rite of the Sacrament, Defect of Form and Intention. Found in: “A Last Word on Anglican Ordinations, Being an Exposition of the Pontifical Bull ‘Apostol1cae Curae’, Containing a Complete Refutation of All the Objections Raised Against the Papal Decision”, by the Rev. S. M. Brandi, S.J., Rome, [Italy] with a special brief from the sovereign pontiff approving the work, and Notes by the Rev. Sydney F. Smith, S. J. London, [England]. Only Authorized English Version. “The American Ecclesiastical Review”, New York, 1897, page 85.)
This theological principle is also found in a number of places in the Vindication of the Bull Apostolicæ Curæ,by the Cardinal Archbishop and Bishops of The Province of Westminster in Reply to the Letter Addressed to them by the Anglican Archbishops of Canterbury and York, 1898, wherein the term signification(referenced to: Significatio ex Adjunctis) is used 16 times, as in this example:
“The pronouncement of the Bull falls into three divisions. First, the essential part of the original Anglican rite, or what purports to be such, is examined to see if it contains words and ceremonies capable of bearing the definite signification required.” (Vindication of the Bull Apostolicæ Curæ [Op. Cit.], “17. Statement of Defects in Anglican Ordinations”. page 34.)
sine qua non: literally: without which not. That which is absolutely indispensable or essential.
Sine qua non or condicio sine qua non (plural: condiciones sine quibus non) refers to an indispensable and essential action, condition, or ingredient.
In matters of jurisprudence it is a legal term for "[a condition] without which it could not be"; or "but for..."; or "without which [there is] nothing".
Sine qua non causation is the formal terminology for but-for causation.
Species: universale respiciens inferiora numero distincta, in quid complete.
Species: the universal in regards to its inferiors numerically distinct, with complete quiddity.
Substantia: id cui competit esse in se et non in alia sicut in subiecto.
Substance: that to which it belongs to be in itself and not in another as in a subject.
Substantially: adjective - the essence or essential element of a thing; pertaining to the essence of a thing; having substance or capable of being treated as a fact.
Theologia: scientia de Deo ex Revelatione procedens.
Theology: science of God proceeding from Revelation.
Esse: id quo ens est, vel exsistit.
To be: that by which the being is, or exists.
Tolle Missam, Tolle Ecclesiam: take away the Mass, take away the Church. This means that when the Catholic Mass is destroyed, the Catholic Church is automatically destroyed!
Martin Luther knew this and is alleged to have taught this principle. And when heretics apply this heretical axiom of Luther to the process of gradualism - making these changes gradually, not all at once - they have great success as the past 50 years have proven!
But in order to totally destroy the Catholic Traditional
Mass, the Catholic Traditional liturgical rite for the valid
Consecration of Catholic Traditional Bishops had to be destroyed because,
Consecrated Catholic Bishops, there can not be any validly
Ordained Catholic Traditional Priests to Offer the valid
Catholic Traditional Mass and Administer the valid
Catholic Traditional Sacraments.
“3. All agree that the Sacraments of the New Law, as sensible signs which produce invisible grace, must both signify the grace which they produce and produce the grace which they signify. Now the effects which must be produced and hence also signified by Sacred Ordination to the Deaconate, the Priesthood, and the Episcopacy, namely power and grace, in all the rites of various times and places in the universal Church, are found to be sufficiently signified by the imposition of hands and the words which determine it. Besides, every one knows that the Roman Church has always held as valid Ordinations conferred according to the Greek rite without the traditio instrumentorum; so that in the very Council of Florence, in which was effected the union of the Greeks with the Roman Church, the Greeks were not required to change their rite of Ordination or to add to it the traditio instrumentorum: and it was the will of the Church that in Rome itself the Greeks should be ordained according to their own rite. It follows that, even according to the mind of the Council of Florence itself, the traditio instrumentorum is not required for the substance and validity of this Sacrament by the will of Our Lord Jesus Christ Himself....”
“4. ......It follows as a consequence that We
should declare, and in order to remove all controversy and to preclude
doubts of conscience, We do by Our Apostolic Authority declare, and
if there was ever a lawful disposition to the contrary We now decree that
least in the future the Traditio Instrumentorum is not necessary
for the validityof
the Sacred Orders of the Deaconate, the Priesthood, and the Episcopacy.”
the Sacred Orders of the Deaconate, the Priesthood, and the Episcopacy.”
(Pope Pius XII, Eugenio Pacelli [Thursday, March 2, 1939 - Thursday, October
9, 1958], First Sunday of Advent, November 30, 1947, Apostolic Constitution
Ordinis, On the Sacrament of Order, First Sunday of Advent,
November 30, 1947; ¶¶ 3 - 4; emphasis added.)
Transubstantiation: By Transubstantiation is meant the substantial conversion expressed by the term itself. The term Transubstantiation itself was used for the first time by Archbishop Hildebert of Tours, a.k.a. Hildebert of Lavardin, a.k.a. Hydalbert, or Gildebert, or Aldebert [b. c. 1055 - d. Monday, December 18, 1133], Archdeacon of Le Mans [1091 A.D.], Bishop of Le Mans [1096 A.D.] and Archbishop of Tours [1125 A.D.], in about the year 1097 A.D.).
“Chapter IV, On Transubstantiation. And because that Christ our Redeemer declared that which He offered under the species of bread to be truly His own Body,  [Footnote 14: Matt. xxvi. 26; Mark xiv. 22; Luke xxii. 19; John vi. 48; I Cor. xi. 24: Matthew 26:26; Mark 14:22; Luke 22:19; John 6:48; 1 Corinthians 11:24.] therefore has it ever been a firm belief in the Church of God, and this Holy Council doth now declare it anew, that by the Consecration of the bread and of the wine a conversion is made of the whole substance of the bread into the substance of the Body of Christ our Lord, and of the whole substance of the wine into the substance of His Blood; which conversion is by the Holy Catholic Church, suitably and properly, called ‘Transubstantiation’. (Canon 2.)
“Canon 2. If anyone saith that, in the Sacred and Holy Sacrament of the Eucharist, the substance of the bread and wine remains conjointly with the Body and Blood of our Lord Jesus Christ, and denieth that wonderful and singular conversion of the whole substance of the bread into the Body, and of the whole sub stance of the wine into the Blood, the species only of the bread and wine remaining which conversion indeed the Catholic Church most aptly calls ‘Transubstantiation’; let him be anathema [anathema sit]”. (Roman Catholic Council of Trent, Session XIII , Thursday, October 11, 1551, Decree Concerning the Most Holy Sacrament of the Eucharist, Chapter IV, On Transubstantiation; plus - Canon 2.)“Transubstantiation A Total Conversion.
“This conversion, then, is so effected that the whole substance of the bread is changed by the power of God into the whole substance of the body of Christ, and the whole substance of the wine into the whole substance of His blood, and this, without any change in our Lord Himself. He is neither begotten, nor changed, not increased, but remains entire in His substance.
“This sublime mystery St. Ambrose thus declares: ‘You see how efficacious are the words of Christ. If the word of the Lord Jesus is so powerful as to summon into existence that which did not exist, namely the world, how much more powerful is His word to change into something else that which already has existence?’ [a] [Footnote a: These words are from the work De Sacr. Lib. iv, c.2: On the Sacraments, Book 4, chapter 2.]
“Many other ancient and most authoritative Fathers have written to the same effect. ‘We faithfully confess’, says St. Augustine, ‘that before consecration it is bread and wine, the product of nature; but after consecration it is the body and blood of Christ, consecrated by the blessing’  [Footnote 63: Quoted in Gratian, p.3, dist. ii, c. 41.]. ‘The body’, says Damascene, ‘is truly united to the Divinity, that body which was derived from the virgin; not that the body thus derived descends from heaven, but that the bread and wine are changed into the body and blood of Christ.’  [Footnote 64: De Fid. Orth. Lib. iv, c. 13: On the Orthodox (i.e. Traditional) Faith, book 4, chapter 13.]
“This admirable change, as the Council of Trent teaches, the Holy Catholic Church most appropriately expresses by the word ‘Transubstantiation’  [Footnote 65: Sess. xiii. c. 4; can. 2: Session 13, October 11, 1551, Decree Concerning the Most Holy Sacrament of the Eucharist, Chapter 4, On Transubstantiation, Canon 2.]
“Since natural changes are rightly called transformations, because they involve a change of form; so likewise our predecessors in the faith wisely and appropriately introduced the term ‘Transubstantiation’, in order to signify that in the Sacrament of the Eucharist the whole substance of one thing passes into the whole substance of another.” (“The Catechism of the Council of Trent for Parish Priests”, Issued by Order of Pope Saint Pius V, Translated by John A. McHugh, O.P., S.T.M., Litt.D., and Charles J. Callan, O.P., S.T.M., Litt.D., Part II, The Sacraments, The Eucharist, Transubstantiation, pages 238-239).
Truth - a noun. From the Anglo-Saxontréow, tryw, truth, preservation of a compact, from a Teutonic base Trau, to believe.Veritas Ontologica: adequatio rei ad intellectum.
In Scholastic Philosophy, Truth means:1. General Truth: In its general sense: General Truth is the conformity of the mind with a thing.
2. Logical Truth: In its principle sense: True knowledge; Truth of thought. Logical Truth is the conformity of the mind with a thing; the adequation of the mind with a thing; the assent to what is and the denial of what is not; a relation between the knower and the known.
Veritas Logica: adequatio intellectus ad rem.
Logical Truth: conformity of intellect to thing.
3. Ontological / Metaphysical Truth: conformity of thing(s) with the mind; intelligibility of things.3a. Per se - essentially - the thing or its form is true according to its conformity to the idea of its maker; a relation between the thing itself, as it exists, and the idea of it, as conceived by God.
3b. Per accidens - accidentally - it is true to anyone who can know it.
References include: Saint Thomas Aquinas, O.P., Summa Theologica, Part I, Treatise on Sacred Doctrine, Question 1. The nature and extent of sacred doctrine, Article 1: Whether, besides philosophy, any further doctrine is required?, and Article 2: Whether sacred doctrine is a science?4. Moral Truth: conformity of formal speech with one's mind; truthfulness; veracity; a relation between the knower and the outward expression which he gives to his knowledge.
Note: In each case this relation is, according to Scholastic Philosophy, one of correspondence, conformity, or agreement - adoequatio:“Objection 2. Further, according to the Philosopher (Ethic. iv, 7), truth is a virtue distinct from justice. Truth therefore does not appertain to the idea of justice.
Reply to Objection 2. The truth of which the Philosopher is speaking in this passage, is that virtue whereby a man shows himself in word and deed such as he really is. Thus it [Truth] consists in the conformity of the sign with the thing signified; and not in that of the effect with its cause and rule: as has been said regarding the truth of justice.” (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D. in Fossa Nuova, Italy], Doctor of the Church, Summa Theologica, Part I, Question 21: The justice and mercy of God; Article 2. Whether the justice of God is Truth?, Objection 2; Reply to Objection 2; emphasis added.)5. Basic Truth: an immediately known proposition in a demonstration which proposition is appropriate to the topic of the demonstration.
6. Truths of Events: distinctions for the purpose of analytic criticism:6a. Historical Truth: the fact of the occurrence of some event which includes the fact of the competence and veracity of the witness(es) to it.
6b. Philosophical Truth: the ultimate explanation of some event; specifically the reason why some historical event is regarded as beyond the natural order of phenomena and beyond the power of nature.
6c. Theological Truth: the reference of some event to God as its author, because it and its circumstances are worthy of God in purpose and manner of performance.
Veritas: adequatio rei et intellectus.
Truth: conformity of thing and intellect.
Verum: ens relate ad intellectum.
True: being in relation to the intellect.
As a noun, using non-Scholastic Philosophy terminology, Truth also means:
1. The quality or state of being true.Synonyms: accuracy, authenticity, candor, correctness, earnestness, factuality, factualness, frankness, genuineness, honesty, rightness, sincerity, truthfulness, validity, veracity, verity.
2. Conformity with fact or reality.
4. Being in accord with fact or reality.
5. Fidelity to an original or to a standard or ideal.
6. A verified or indisputable fact, proposition, principle, or the like.
7. The state or character of being true.
8. Actuality or actual existence.
Uniate Catholic: In general, Uniate (sometimes spelled Uniat) Catholics are those members of the Eastern Rites which are in Union with Rome in contradistinction to the Eastern Rite Orthodox who are not in Union with Rome. Before Synod Vatican 2, the Liturgies of both the Uniate Eastern Rite Catholics and the Eastern Rite Orthodox were the same. Historically, from time to time, sometimes one or more Uniate Eastern Rite Catholic Patriarchs (and all of the Clergy - Priests and Prelates) would, as the expression goes, roll up the Papal Flag for a time period, because of some serious problems various Popes gave them.
“Uniat Churches. Uniats are Eastern Christians who hold the same doctrine as the Western Church (i.e., Catholics of Western Europe, America, and countries depending on them), but have very different rites and discipline. Their liturgies follow one or other of the great Eastern rites (those of Antioch, Alexandria, Byzantium, or their derivatives), and they usually have a married clergy. All the main groups of Non-Uniat churches have corresponding groups of Uniats, i.e., those of their former members who have in the course of centuries (particularly in the 16th and 17th) reacknowledged their allegiance to the Pope; their names are different in some cases, but the reference letters, A, B, C, etc., in the following list show the connection with the Non-Uniat Churches (q.v.):
A. Byzantine Uniats, so called because they all use the Rite of Constantinople (Byzantium), are subdivided into 6 groups:1. Greeks (in Constantinople, Athens, etc.);B. Chaldees (Iraq).
2. Melchites (q.v.; in Syria and Egypt);
3. Georgians (Constantinople);
5. Italo-Greeks (q.v.; in Southern Italy; never schismatic) ;
6. Ruthenians (q.v.; in Western Russia, Hungary; many in the United States).
C. Copts (Egypt).
E. Catholic Syrians.
F. Uniat Church of Malabar (India).
G. Uniat Armenians.
H. Uniat Bulgarians. To these must be added:
J. Maronites (q.v.; in Syria; apparently they never were Schismatics).” (Conde B. Pallen, Ph.D., LL.D., John J. Wynne, S.J., S.T.D., et Alii, “The New Catholic Dictionary”, 1929, Imprimatur: Patrick Cardinal Hayes, Tuesday, October 1, 1929, pages 979 d - 980 a.)
Note: Ruthenians also include the Ukrainian Uniate Catholics. Perhaps the most famous of which being Patriarch Kyr Josyf Cardinal Slipyj?
Have you ever seen the movie, “The Shoes of the Fisherman” and/or are you familiar with the term “Ostpolitik”?
“Ostpolitik” (German for “Eastern Politics”) describes the politics of the “Change Through Rapprochement” principle which Communist Russian leader Nikita Sergeyevich Khrushchev [b. in Kalinovka, Russian Empire, on Tuesday, April 17, 1894 - d. in Moscow, Russia, Soviet Union on Saturday, September 11, 1971] offered the Vatican on the occasion of the 80th birthday of 2nd Pope John 23, Angelo Giuseppe Roncalli [Tuesday, October 28, 1958 - Monday, June 3, 1963] on Sunday, November 25, 1962. Since that time, the Popes have become very cozy with the Communists.
Even the movie, “The Shoes of the Fisherman”, released to the public on Thursday, November 14, 1968, starring Laurence Olivier as the fictional Russian leader Piotr Ilyich Kamenev (in reality, Nikita Khrushchev) and Anthony Quinn as Metropolitan Archbishop Kiril Pavlovich Lakota, the Metropolitan Archbishop of Lviv, Ukraine, who is unexpectedly set free after twenty years in a Siberian labor camp and sent to Rome, where the elderly fictional Pope Pius XIII raises him to the cardinalate in the title of St. Athanasius (The novel has him as a bearded Ukrainian, but the movie has him as a Russian.), is a classical example of Ostpolitik. Why?
Because, just as the fictional Metropolitan Archbishop Kiril Pavlovich Lakota is released by the Russian Communist leader from a Siberian Gulag, so also his real-life counter-part, the bearded Ukrainian Metropolitan Archbishop of Lviv, Ukraine, the Ukrainian Catholic Cardinal, Patriarch Josyf Slipyj was likewise released by Russian Communist Nikita Khrushchev from a Siberian Gulag in 1963, the year of the novel's publication, after political pressure from 2nd Pope John 23 and United States President John F. Kennedy.
Although real-life Patriarch Kyr Josyf Cardinal Slipyj [b. Zazdrist, Wednesday, February 17, 1892 - d. Rome, Friday, September 7, 1984] arrived in Rome in time to participate in Synod Vatican 2, he was forbidden to speak against Communism and Synod Vatican 2 never condemned Communism despite its vicious slaughter of millions of Ukrainian Uniate Catholics under Joseph Vissarionovich Stalin [b. in Gori, Georgia, Russian Empire on Wednesday, December 18, 1878 - d. in Moscow, Russia, Soviet Union on Thursday, March 5, 1953] in the early 1930's which, according to some news reports at that time - estimated the number of those who died was somewhere between 8 to 12 million Ukrainians, many of them Catholic Uniates. Some independent sources claim the total number of people Stalin killed all over the U.S.S.R., when he was in charge, was over 50 million people!
While living in Rome, especially attending Synod Vatican 2, the Ukrainian Catholic Cardinal, Patriarch Josyf Slipyj, became aware that the Pope and some Cardinals, Archbishops, Bishops, etc., were trying to destroy the Catholic Church. This became even more clear to him when His Beatitude, in his own place, secretly Consecrated a number of Bishops and sent them into the Ukraine to Ordain Priests. The Communist persecution had killed off all of the 10 Ukrainian Uniate Catholic Prelates except for the Patriarch, not to mention many of the Ukrainian Uniate Catholic Priests. But the Vatican got wind of this secret Episcopal Consecration and the Pope demanded a list of all of the names of the secretly Consecrated Bishops. The Patriarch reluctantly complied. Within less than one year, the Communist KGB had killed all of them. Only a few Government and newspaper reports have superficially written about the above subjects.
1. (of a reason, argument, etc.) well based or logical.In Scholastic Philosophy, valid means:
2. legally binding or acceptable.
Having legal force; morally as well as legally binding.
Sound; based on evidence and capable of withstanding criticism.
According to the rules of Logic, as valid reasoning.
In Scholastic Philosophy, validity means:
The state or quality of being valid, sound, or binding; opposed to invalidity.
“The persecutions which the evil enemy [the Devil] has stirred up at various times against the most Holy Sacrifice of the Mass are a proof how Sacred a thing it must be, and how obnoxious to the Devil; otherwise he would not attack it with such violence...” (Father Martin Cochem, “Explanation of the Holy Sacrifice of the Mass”, Second Edition, Benziger Brothers Publishers, Imprimatur, Michael Augustine, Archbishop of New York, June 24, 1896, Chapter I, pp. 19-21; emphasis added.)
“That Priest truly discharges the Office of Christ, who imitates what Christ did. He offers a true and full sacrifice in the Church to God the Father, when he proceeds to offer it according to the way in which he sees Christ Himself to have offered it.” (Bishop Saint Cyprian of Carthage, a.k.a. Thaschus Cæcilius Cyprianus, [b. 190 A.D. - d. Martyred on Saturday, August 14, 258 A.D.]. He converted to the Catholic Church later in his life time. He was Ordained a Priest in 247 A.D. and Consecrated as the Bishop of Carthage in about 249 A.D.; emphasis added.h)
“The Devil has always attempted, by means of heretics, to deprive the world of the Mass, making them precursors of the anti-Christ, who before anything else, will try to abolish and will actually abolish the Holy Sacrifice of the Mass, as a punishment for the sins of men, according to the prediction of Daniel, ‘And strength was given him against the continual sacrifice [i.e. the Mass’” [Daniel 8:12] (Bishop Saint Alphonsus DeLiguori [b. Marianella, near Naples, Italy on Thursday, September 27, 1696 A.D. - d. Nocera de’ Pagani on Wednesday, August 1, 1787 A.D.], Bishop of Sant’ Agata dei Goti, Doctor of the Church, “The Dignities and Duties of the Priest”, London: Benzinger Brothers, 1889 edition, p. 212; emphasis added).
“He who goes about to take the Holy Sacrifice of the Mass from the Church plots no less a calamity than if he tried to snatch the sun from the universe.” (Cardinal Saint John Fisher [b. Beverly, Yorkshire, England 1459 A.D. - martyred Tower Hill, London, England on Saturday, June 22, 1535 A.D.] , Bishop of Rochester, quoted by Rev. T. E. Bridgett, “The Life of Blessed John Fisher”, London: Burns & Oates, 1888; emphasis added. N.B. Henry 8th martyred Cardinal Saint John Fisher [on Saturday, June 22, 1535 A.D.] and martyred Saint Thomas More [on Saturday, July 6, 1535 A.D.].
Those who have directly attacked the Holy Sacrifice of the Mass, have, in some way, made use of this maxim as their motto: “tolle Missam, tolle Ecclesiam.” (“Take away the Mass and destroy the Church.”) Attributed to Cardinal Newman.
“When we enter ornate and clean Basilicas, adorned with Crosses, Sacred Images, Altars and burning lamps, we most easily conceive devotion. But on the other hand, when we enter the temples of the heretics, where there is nothing except A CHAIR for preaching AND A TABLE FOR MAKING A MEAL, We feel ourselves to be entering a profane hall and not the House of God” (Robert Cardinal Bellarmine, S.J. [b. Montepulciano, Italy, on Sunday, October 4, 1542 A.D. - d. Rome, Italy, on Friday, September 17, 1621 A.D.], Doctor of the Church, “Octava Controversia Generalis”, Liber II. Controversia Quinta, Caput XXXI: Eighth General Controversy, Book 2, Fifth Controversy, Chaper 31; emphasis added).
But now let us hear explicitly from a man who not only directly attacked the Catholic Mass, but who also attempted to replace it with two of his own Protestant Memorial Supper Meal inventions:
“No man can make the papists believe that the private mass is the greatest blaspheming of God, and the highest idolatry upon earth, an abomination the like to which has never been in Christendom since the time of the Apostles; for they are blinded and hardened therein, so that their understanding and knowledge of God, and of all divine matters, is perverted and erroneous. They hold that to be the most upright and greatest service of God, which, in Truth, is the greatest and most abominable idolatry. And again, they hold that for idolatry which, in Truth, is the upright and most acceptable service of God, the acknowledging Christ, and believing in him. But we that truly believe in Christ, and are of his mind, we, God be praised, know and judge all things; but are judged of no human creature.” (Ex-Roman Catholic Priest, and Apostate from the Roman Catholic Church, Father Martin Luther, O.S.A., [b. at Eisleben, Germany on Saturday, November 10, 1483 - d. at Eisleben, Germany on Monday, February 18, 1546], “Table Talk, Of Idolatry”, CLXXI [# 171]; emphasis added).Because the Roman-Collared Layman, who is a pretend Catholic, and also the pretend pope F-1, and who pretended to "canonize" Mr. Roncalli (a.k.a. pretend pope 2nd John 23rd), as well as Mr. Wyotya (a.k.a. pretend pope JP-2), both of whom were automatically excommunicated heretics and apostates from the Roman Catholic Church, one must wonder IF perhaps the next person the pretend pope F-1, will pretend to "canonize" is the excommunicated Ex-Roman Catholic Priest, Father Martin Luther, O.S.A. for his continued use of “tolle Missam, tolle Ecclesiam” by which he continued to try to destroy the Catholic Mass and replace it with the Protestant Memorial Supper Meal which the pretend Catholic, and the pretend pope F-1, and all of his pretend clergy, make use of the Mr. Montini, a.k.a. pretend pope Paul 6's anti-Catholic Memorial Supper Meal, not only in the Vatican, but also in all of what remains of those relatively few churches which have not been sold off to pay the Victims of the demonic pedophile clergy, thus fulfilling the Prophecy of Our Lord in 1902 about a mass that contains words which are odious in My Sight and of Our Blessed Mother in 1904 who Prophecized about NEW preachers of NEW sacraments, NEW temples, NEW baptisms, plus demonic pastors formed by Hell! To each of the evil, anti-Catholic pretend clergy We say, in imitation of Pope Saint Pius X in terms of salvis poenis: anathema sit! We respectfully ask all Readers to please join with Us in saying the Holy Rosary every day for the Grace of Conversion for each of them.
1. “Now We consider another abundant source of the evils with which the Church is afflicted at present: INDIFFERENTISM. This perverse opinion is spread on all sides by the fraud of the wicked who claim that it is possible to obtain the eternal salvation of the Soul by the profession of any kind of religion, as long as morality is maintained” (Pope Gregory XVI, Bartolomeo Alberto-Mauro-Cappellari [Wednesday, February 2, 1831 - Monday, June 1, 1846], using his Infallible Ordinary Magisterium, Promulgated his Infallible Encyclical, “Mirari Vos Arbitramur”, On Liberalism and Religious Indifferentism, Wednesday, August 15, 1832, ¶ 13; emphasis added).
2. “This poisoned source of INDIFFERENTISM gives rise to that absurd and erroneous proposition which claims that liberty of conscience must be maintained for everyone. It spreads ruin.... Thence comes transformation of minds, corruption of youths, contempt of Sacred Things and Holy Laws -- in other words, this is a most contagious error” (Pope Gregory XVI, Encyclical, “Mirari Vos Arbitramur”, On Liberalism and Religious Indifferentism, Wednesday, August 15, 1832, ¶ 14; emphasis added).
3. “A false idea has for a long time grown stronger and spread widely... by an impious and absurd system of INDIFFERENCE towards Religious matters..... These theologians..... state categorically that there are many things..... in the form of its external worship which are not suited to the character of our time...... they force reforms, conceive of changes, and pretend to renew the Church” (Pope Gregory XVI, Encyclical, “Quo Graviora”, On the Pragmatic Constitution, October 4, 1833, ¶ 4; emphasis added).
4. “The HIDEOUS ERROR OF INDIFFERENTISM..... causes us to forget out duties to God in whom we live and act and have our being..... This belief embraces people who have strayed from the Truth, who are enemies of the True Faith and forget their own salvation, and who teach contradictory beliefs without firm doctrine. They make no distinction between the different creeds, agree with everybody, and maintain that the haven of eternal salvation is open to sectarians of any religion. The diversity of their teachings does not concern them” (Pope Pius IX, Giovanni Maria Mastai-Ferretti [Tuesday, June 16, 1846 - Thursday, February 7, 1878], using his Infallible Ordinary Magisterium, Promulgated his Infallible Encyclical, “Singulari Quidem”, On the Church in Austria, Monday, March 17, 1856, ¶ 3; emphasis added).
5. “The Freemasons.... teach the great error of this age- that a regard for religion should be held as an INDIFFERENT matter, and THAT ALL RELIGIONS ARE ALIKE. This manner of reasoning is calculated to bring about the ruin of all forms of religion, and especially of the Catholic Religion, which, as it is the only one that is True, cannot, without great injustice, be regarded as merely equal to other religions” (Pope Leo XIII, Gioacchino Vincenzo Pecci [Wednesday, February 20, 1878 - Monday, July 20, 1903], using his Infallible Ordinary Magisterium, Promulgated his Infallible Encyclical, “Humanum Genus”, On Freemasonry, Sunday, April 20, 1884, ¶ 16; emphasis added).
6. “The enemy has, indeed, long been prowling about the fold and attacking it with such subtle cunning..... We are forced to agree with those who hold that the chief cause of the present INDIFFERENCE and, as it were, infirmity of soul, and the serious evils that result from it, is to be found above all in ignorance of things Divine. This is fully in accord with what God Himself declared through the Prophet Osee: And there is no knowledge of God in the land. Cursing and lying and killing and theft and adultery have overflowed: and blood hath touched blood. Thereafter shall the land mourn, and everyone that dwelleth in it shall languish [Osee 4:1-3]” (Pope Saint Pius X, Giuseppe Sarto [Tuesday, August 4, 1903 - Thursday, August 20, 1914], using his Infallible Ordinary Magisterium, Promulgated his Infallible Encyclical, “Acerbo Nimis”, On Teaching Christian Doctrine, Saturday, April 15, 1905, ¶ 1; emphasis added).
7. “HOW CAN so great A VARIETY OF OPINIONS make the way clear to effect the UNITY of the Church We know not; that UNITY can ONLY arise FROM ONE TEACHING authority, ONE law of BELIEF, and ONE FAITH of Christians. But We do know that from this it is an easy step to the neglect of Religion or INDIFFERENTISM and to MODERNISM, as they call it. Those, who are unhappily INFECTED WITH THESE ERRORS, HOLD THAT Dogmatic TRUTH IS NOT ABSOLUTE but relative, that is, it agrees with the varying necessities of time and place and with the varying tendencies of the mind, since it is not contained in immutable revelation, but is capable of being accommodated to human life.” (Pope Pius XI, Achille Ratti [Monday, February 6, 1922 - Friday, February 10, 1939], using his Infallible Ordinary Magisterium, Promulgated his Infallible Encyclical, “Mortalium Animos”, On Religious Unity, Friday, January 6, 1928, ¶ 9; emphasis added.)
Today Catholics who are faithful to the authentic Apostolic Tradition perceive the plague of gross indifferentism, which is an indifferentism which can also be described as: abhorrent, abominable, accursed, detestable, egregious, execrable. flagrant, repugnant, repulsive, severe, and vile indifferentism.
“The enemy has.... been prowling about the fold and attacking it with.... subtle cunning that now, more than ever before, the prediction of the Apostle to the elders of the Church of Ephesus seems to be verified: I know that .... fierce wolves will get in among you, and will not spare the flock. (Acts 20:29).....the chief cause of the present indifference..... and the serious evils that result from it, is to be found.... in ignorance of things Divine..... there is no knowledge of God in the land (Osee 4:1).” (Pope Saint Pius X, Giuseppe Melchiorre Sarto [b. at Riese, Lombardy-Venetia, Austrian Empire on Tuesday, June 2, 1835; Pope: Tuesday, August 4, 1903 - Thursday, August 20, 1914], Encyclical “Acerbo Nimis”, On Teaching Christian Doctrine, Saturday, April 15, 1905, ¶ 1; emphasis added.)
Part of Our procedure
to Teach the Truth, which subject has been deliberately distracted by the
diversionary attack by the above fallacy used against Our valid and legal
use of quotations, which sources are duly cited, most especially in what
consists in quoting, and then citing, various sources. But why do We quote, and then cite the sources of these quotes and references, in what We write? Part of the reason is to be found in the answer to: “Why is it that various books of quotations are purchased and used?” There are a number of reasons for writers quoting and then citing their sources.
I. Here are some of Our reasons:
1. We follow the procedure of the Inspired Writers of Sacred Scripture who quote various passages of other Scriptures.
First example: The first chapter of the Gospel of Saint Matthew contains about 21 references to various Books of the Old Testament.
Second example: Christ Himself quotes from the Old Testament, as in this example:
“1 Then Jesus was led by the Spirit into the desert, to be tempted by the Devil. And when He had fasted forty days and forty nights, afterwards He was hungry.Two times Christ quoted the Old Testament verbatim:
3 And the tempter coming said to Him: If thou be the Son of God, command that these stones be made bread.
4 Who answered and said: It is written, ‘Not in bread alone doth man live, but in every word that proceedeth from the mouth of God’. [Deuteronomy 8:3]
5 Then the Devil took him up into the holy city, and set Him upon the pinnacle of the temple,
6 And said to Him: If thou be the Son of God, cast thyself down, for it is written: ‘That He hath given His Angels charge over Thee, and in their hands shall they bear Thee up, lest perhaps thou dash Thy foot against a stone’. [Psalm 90:11-12]
7 Jesus said to him: It is written again: ‘Thou shalt not tempt the Lord thy God’. [Deuteronomy 6:16]
8 Again the Devil took him up into a very high mountain, and shewed him all the kingdoms of the world, and the glory of them,
9 And said to Him: ‘All these will I give thee, if falling down thou wilt adore me’.
10 Then Jesus saith to him: Begone, Satan: for it is written, ‘The Lord thy God shalt thou adore, and Him only shalt thou serve’. [Deuteronomy 6:13].” (Matthew 4:1-10).
Matthew 4:4: “Not in bread alone doth man live, but in every word that proceedeth from the mouth of God”.One time Christ paraphrased the Old Testament:
Deuteronomy 8:3: “He afflicted thee with want, and gave thee manna for thy food, which neither thou nor thy fathers knew: to shew that not in bread alone doth man live, but in every word that proceedeth from the mouth of God.”
Matthew 4:7: “7. Jesus said to him: It is written again: ‘Thou shalt not tempt the Lord thy God’.”
Deuteronomy 6:16: “Thou shalt not tempt the Lord thy God, as thou temptedst Him in the place of temptation.”
Matthew 4:10: “The Lord thy God shalt thou adore, and Him only shalt thou serve.”One time did the Devil quote most of Psalm 90:11-12 in the Old Testament.
Deuteronomy 6:13: “Take heed diligently lest thou forget the Lord, Who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt fear the Lord thy God, and shalt serve Him only, and thou shalt swear by His Name.”
Matthew 4:6: “That He hath given His Angels charge over Thee, and in their hands shall they bear Thee up, lest perhaps Thou dash Thy foot against a stone.”2. Some people have a problem with Our sources.
Psalm 90:11-12: “For He hath given His Angels charge over Thee; to keep Thee in all Thy ways. In their hands they shall bear Thee up: lest Thou dash Thy foot against a stone.”
Some people have a problem with Our sources because of what they seem to consider to be the “controversial” nature of what Our sources have written. Such people want to accuse Us, without any proof of any kind whatsoever, that We have somehow “spinned” what others have written, and/or that We have re-worded what others have written to Our own advantage by not quoting such sources directly, or perhaps only selectively, and/or that We have only paraphrased what such sources actually wrote. Therefore, one way to avoid such false accusations is to use direct quotations verbatim. Also, doing this removes, from whatever We write, the fact that We did not write such things, but rather that these direct quotations were written by Our various sources. This procedure takes the focus off of Us and puts it squarely on Our sources, and hopefully, in the final analysis, on the Truths of which they wrote and which We have quoted.
In reality, those who have a problem with what We write really have a problem with the sources which We quote verbatim because what We write is based upon one or more Truths to be found in one or more of Our sources. Those who have this problem are either heretics or have been influenced or confused by the following modus operandi of certain Heretics:
1. Some Modernist Heretics and Disciples of Nouvelle Théologie - the NEW Theology - a.k.a. neo-Modernism quote texts from the Angelic Doctor, Saint Thomas Aquinas, O.P., including his Summa Theologica and then attempt to spin these texts in order to make these text mean either something different, or even the exact opposite, of what the texts actually says. This process of spinning the texts also tends to confuse some opponents.3. Theologians must always return to the SOURCES of Divine Revelation.
2. Some Modernist Heretics and Disciples of Nouvelle Théologie - the NEW Theology - a.k.a. neo-Modernism habitually meet well-argued criticisms from their opponents with a mere categorical general denial.
3. Some Modernist Heretics and Disciples of Nouvelle Théologie - the NEW Theology - a.k.a. neo-Modernism really believe their own errors.
4. Some Modernist Heretics and Disciples of Nouvelle Théologie - the NEW Theology - a.k.a. neo-Modernism regularly claim that what they write and what they say is merely misunderstood.
5. Some Modernist Heretics and Disciples of Nouvelle Théologie - the NEW Theology - a.k.a. neo-Modernism try to cover up their heresies with equivocal words or terms which could be interpreted in more than one way.
6. Some Modernist Heretics and Disciples of Nouvelle Théologie - the NEW Theology - a.k.a. neo-Modernism routinely try to explain how their rational is really orthodox. This explains why, in the case of some very deceptive Modernist Heretics, disputes arise at to exactly what a certain Modernist Heretic actually said, even after the death of the said Modernist Heretic.
7. Some Modernist Heretics and Disciples of Nouvelle Théologie - the NEW Theology - a.k.a. neo-Modernism try to cover themselves with the cloak of Catholicity by pretending that their works simply explain and/or interpret various teachings of the Roman Catholic Church in what they classify as modern terminology.
8. Some Modernist Heretics and Disciples of Nouvelle Théologie - the NEW Theology - a.k.a. neo-Modernism, using a variety of fallacies, attempt to try to escape ecclesiastical censures by using these (i.e. the said fallacies) and other deceptive practices.
9. Some Modernist Heretics and Disciples of Nouvelle Théologie - the NEW Theology - a.k.a. neo-Modernism, especially those among them who highly skilled in the art of dialectics, seek out opponents who are unlearned on those subjects with which the Modernist Heretic claims to have thoroughly researched and studied in an attempt to either discredit such opponents, especially in public, or to try to convert such opponents to accept their various heresies of Modernism, thereby taking advantage of the ignorance of such opponents who, armed with only the best of intentions, whether through ignorance and/or pride, make a futile attempt to defend the Truth.
10. Some Modernist Heretics and Disciples of Nouvelle Théologie - the NEW Theology - a.k.a. neo-Modernism, while trying to hide their True identity as Modernist Heretics and Disciples of Nouvelle Théologie - the NEW Theology - a.k.a. neo-Modernism, attempt to subtly insinuate their heretical propaganda into what they put on the internet, especially in what are called blogs - which are too frequently, with some exceptions, cesspools, both of ignorance and of learned ignorance, and which, to some observers, have become virtual internet weeds, multiplying exponentially, and thereby de facto choking the Truth in an internet war against the Truth whereby the Truth has become the target to attack.
This is done in part by trying to overwhelm the Truth by trying to outnumber those websites devoted to the Truth. As a result, search engines will, more and more frequently, direct searchers to those websites operated by the thus-far relatively small numbers of Modernist Heretics and Disciples of Nouvelle Théologie - the NEW Theology - a.k.a. neo-Modernism.
“21. It is also true that theologians must always return to the SOURCES of Divine Revelation: for it belongs to them to point out how the Doctrine of the living Teaching Authority is to be found either explicitly or implicitly in the Scriptures and in Tradition.
[Endnote # 4: Pius IX, Inter gravissimas, 28 oct., 1870, Acta, vol. 1, p. 260.]Besides, each source of Divinely revealed Doctrine contains so many rich treasures of Truth, that they can really never be exhausted. Hence it is that theology through the study of its Sacred SOURCES remains ever fresh; on the other hand, speculation which neglects a deeper search into the Deposit of Faith, proves sterile, as we know from experience.” (Pope Pius XII, Eugenio Pacelli [Thursday, March 2, 1939 - Thursday, October 9, 1958], Encyclical Humani Generis, On Human Origin - Concerning Some False Opinions Threatening to Undermine The Foundations of Catholic Doctrine, Wednesday, April 12, 1950, ¶ 21; emphasis added.)
Therefore, the SOURCES of Divine Revelation must be used by theologians. It is self-evident that the Heretical Modernist theologians and the NEW Theology Theologian Heretics, who hate Sacred Tradition, want nothing to do with the many rich treasures of Truth which await to be discovered and studied with a deeper search into the Deposit of Faith. It follows that, as the direct result of this study of Sacred SOURCES that many direct quotations, made verbatim, would flow from the pens, or computers, of real Catholic theologians in their theological writings. Such writings which include a copious use of Sacred Scripture and Sacred Tradition is so unlike the Heretical theologians whose writings misuse, or simply ignore, the Catholic Traditional Deposit of Faith, causing their heretical waste of words, to which different definitions are attached, or subtly imputed, to be only sterile!
“Thus is Modernism reprised:
“Truth is no more immutable than man himself, inasmuch as it is evolved with him, in him and through him.“.....Thus to cease to defend the Traditional definition of Truth by permitting it to be illusory, it is then necessary to substitute the vitalist and evolutionary. This then leads to Complete Relativism and is a very serious error.[Endnote # 42: “Veritas non est immutabilis plusquam ipse homo, quippe quæ cum ipso, in ipso et per ipsum evolvitur”. (Denzinger, Enchiridion Symbolorum et Definitionum, # 2058)]“As well, Pius X said of the Modernists, “they pervert the eternal concept of Truth.”
“Moreover, this leads to saying what the enemies of the Church wish to lead us to say. When one reads their recent works, one sees that they are completely content and that they themselves propose interpretations of our dogmas, whether it be regarding Original Sin, cosmic evil, the Incarnation, Redemption, the Eucharist, the final universal reintegration, the cosmic Christ, the convergence of all religions toward a universal cosmic center.
[Endnote # 44: Authors such as Téder and Papus, in their explication of Martinist Doctrine, teach a mystical pantheism and a neo-gnosticism by which everything comes out of God by emanation (there is then a fall, a cosmic evil, a sui generis - Original Sin), and all aspire to be re-integrated into the divinity, and all shall arrive there.“One understands why the Holy Father [Pius XII] in his recent Speech published in the September 19, 1946, issue of L'Osservatore Romano, said, when speaking of the “NEW Theology”:
This is in many recent occultists' works on the modern Christ, and fulness in terms of astral light, ideas not at all those of the Church and which are blasphemous inversions because they are always the pantheistic negation of the true Supernatural, and often even the negation of the distinction of moral good and of moral evil, in order to allow only that which is a useful or desired good, including cosmic or physical evil, which with the reintegration of all, without exception, will disappear.]
“If we were to accept such an opinion, what would become of the unchangeable Dogmas of the Catholic Faith; and what would become of the unity and stability of that Faith?”“Further, since [Divine] Providence only permits evil for a good reason, and since we see all about us an excellent reaction against the errors we have emphasized herein, we can then hope that these deviations shall be the occasion of a true doctrinal renewal, achieved through a profound study of the works of St. Thomas, whose value is more and more apparent when compared to today's intellectual disarray.”
[Endnote # 45: Certainly we admit that the true mystical experience, which proceeds in the Just from the Gifts of the Holy Spirit, above all, the Gift of Wisdom, confirms the Faith, because it demonstrates to us that the revealed mysteries correspond to our most profound hopes, and arouses the highest of those hopes. We recognize that there is a Truth of Life, a Conformity of the Spirit, with the life of the man of good will, and a peace which is the Sign of Truth. But this mystical experience supposes the Infused Faith, and the Act of Faith itself supposes Faith in the revealed mysteries.(Father Garrigou-Lagrange, O.P. [b. Auch, France 1877 A.D. - d. Rome, Italy, 1964 A.D.], Where is the New Theology Leading Us?, Conclusion; emphasis added.)
Likewise, as the Vatican Council [i.e. the Twentieth Œcumenical Council, Vatican Council I - (Wednesday, December 8, 1869 A.D. - Monday, July 18, 1870 A.D.)] expresses it, we are able to have, by the natural light of reason, the certainty that God exists as the author of nature. Solely because of this [fact], it is necessary that the principles of these proofs, in particular that of causality, are true per conformitatem ad ens extramentale, and that they are demonstrable through sufficiently objectively proofs (subject a priori to the free choice of men of good will), and not only through a sufficiently subjective proof, as that of the Kantian one of the existence of God.
Finally the practical truth of prudence (per conformitatem ad intentionem rectam) supposes that our intention is truly strictly fixed on the ultimate end of man, and the judgment of the end of men must be true secundum mentis conformitatem ad realitatem extramentalem. Cf. I-II. Q. 19, a. 3, ad 2. (Citation: Cf. I-II. Q. 19, a. 3, ad 2: “The Philosopher speaks here of the practical intellect, in so far as it counsels and reasons about the means: for in this respect it is perfected by prudence. Now in regard to the means, the rectitude of the reason depends on its conformity with the desire of a due end: nevertheless the very desire of the due end presupposes on the part of reason a right apprehension of the end” (Saint Thomas Aquinas, O.P., Summa Theologica, Part I-II, Question 19, Article 3, Reply to Objection 2).]
4. We, also, must go to the SOURCES of Truth found in the Deposit of Faith!
“God has given to His Church a living Teaching Authority to elucidate and explain what is contained in the Deposit of Faith only obscurely and implicitly. This Deposit of Faith our Divine Redeemer has given for authentic interpretation not to each of the faithful, not even to theologians, but only to the Teaching Authority of the Church. But if the Church does exercise this function of teaching, as she often has through the centuries, either in the Ordinary [Ordinary Magisterium] or Extraordinary Way [Extraordinary Magisterium], it is clear how false is a procedure which would attempt to explain what is clear by means of what is obscure. Indeed the very opposite procedure must be used. Hence Our Predecessor of immortal memory, Pius IX, teaching that the most noble office of theology is to show how a Doctrine defined by the Church is contained in the sources of revelation, added these words, and with very good reason: in that sense in which it has been defined by the Church.” (Pope Pius XII, Eugenio Pacelli [Thursday, March 2, 1939 - Thursday, October 9, 1958], Encyclical Humani Generis, On Human Origin - Concerning Some False Opinions Threatening to Undermine The Foundations of Catholic Doctrine, Wednesday, April 12, 1950, ¶ 21; emphasis added.)
II. Here are some of the more general reasons:
5. To cite sources both imparts and ascribes authority to what is written and is a responsible act of professional courtesy which gives due credit to the sources which the Writer has cited.
6. To prove to the Reader that what the Writer has written is not only the Truth, but also that sufficient internal evidence has been provided from which to cull the necessary information concerning the subject or issue at hand in order to determine the cogency of the quotations by which to verify the validity of the position of the Writer.
7. To provide the Reader with a work which is not only Truthful, but also scholarly, credible, persuasive, comprehensive, logical, factual, erudite, and extensively researched vis-à-vis sufficient sources.
However, since web pages are not intended to be books, per se, much of the extent of these requirements are obviated, being reduced to much smaller and shorter excerpts or quasi-summaries.
8. To uphold intellectual honesty. Proper quoting and citations help to avoid plagiarisms.
9. To preclude any “quoting out of context” imputations.
10. To give Readers an opportunity to correctly identify and to search for the original sources so that the Readers can also use these same Source(s) in what they write.
11. To provide the Writer an opportunity to share certain data to which most Readers do not have access. Many books have been out of print for many years and may not be easy to find, even in used book stores.
12. The Writer gives Readers in general, plus Scholars, Philosophers, Theologians, Historians, other Writers, etc., the ability to determine the process of the growth, and/or of the clarifications, of the original concept, idea, fact, experiment, etc. from the original Source.
For example: “Every historian rests on the shoulders of his predecessors. He must take some things on trust even after the most conscientious search, and avail himself of the invaluable aid of documentary collections and digests, ample indexes, and exhaustive monographs, where he cannot examine all the primary sources in detail. Only he should always carefully indicate his authorities and verify facts, dates, and quotations. A want of accuracy is fatal to the reputation of an historical work.” (Philip Schaff, “History of the Christian Church”, Volume I, Duty of the Historian; emphasis added.)
Bottom of the South rose window of Chartres Cathedral
The South rose window of Chartres Cathedral depicts, in smaller size, the Four New Testament Evangelists, Matthew, Mark, Luke, John, on the shoulders of Four Old Testament Prophets, Isaias, Jeremias, Ezekiel, and Daniel, who are depicted as giants since these Prophets did not see Christ, the Messias, but the Four Evangelists, did see Him in person, and therefore, saw more that the Prophets. Thus the term: “Dwarfs seated on the shoulders of giants” (Nanos gigantum humeris insidentes.) which explains the term in the scientific community: “Discovering Truth by building on previous discoveries”.
From time to time, there are always a few, otherwise well-meaning people, who, because most of what is found on this web site is totally NEW to them - because they have been deliberately kept in the dark, by "certain groups", about the various attacks against the Roman Catholic Church and her members, which today are being made by certain automatically excommunicated: a) Modernist Heretics; b: NEW Theology Theologian Heretics; c: Apostates; plus, by all of the anti-Catholic Infiltrators, all of whom secretly attack, and do everything possible to DESTROY, the Roman Catholic Church, and all of the members of the Roman Catholic Church: a) clergy; b) religious; c) laity.
Such Catholics mistakenly consider some of the documents, whether from various Roman Catholic Councils, Roman Catholic Popes, and/or Roman Catholic Theologians, all of whom are faithful to the authentic Apostolic Tradition, including Our comments on such documents, as well as some things We write (which includes not only text but also various graphics and photos), to be, somehow or other, "scandalous" to pious minds, ears, and eyes, and that, therefore, We are guilty of a grave sin of scandal because We warn them about these evils!
Historical note: Beginning with the Fall Semester of 1963, at least some Roman Catholic Seminaries, e.g. in the U.S.A., began the wholesale brainwashing of future Priests and Bishops with the Heresy of Modernism and the NEW Theology Heresies. This is why, today, most Priests and Bishops, because of their defective seminary training, are victims, just as their own parishioners are victims, of certain automatically excommunicated: a) Modernist Heretics; b: NEW Theology Theologian Heretics; c: Apostates; plus, by the anti-Catholic Infiltrators.On the contrary: Scandal taken is not always scandal given. Furthermore, besides making various Roman Catholic documents available, some of which are difficult to find anywhere else, whether on the Internet, or even in used book stores, as well as Our input on certain subjects of great importance to all Roman Catholics, the bottom line is that We report certain historical, and/or contemporary, facts, which is really no different from that which one reads in newspapers and magazines, and/or watches on the TV evening news reports, except that We expose some of the hidden attacks which are being made behind the scenes, even today, to totally DESTROY the Roman Catholic Church and her members: her clergy, religious, and laity - from WITHIN the so-called "Roman Catholic Church", with what is, in Truth, and in reality, an anti-Catholic, and an anti-Christ, .Satanic..Synod Vatican 2 pseudo-church.
Insofar as certain historical photos are concerned, including those of certain clergy, whatever scandal is to be found in such unretouched photos, it is those who are in the photos who are giving the scandal concerning which certain people deliberately do not want Roman Catholics to know. This is why, today, it seems that scandal is merely an excuse used by certain groups to try to justify their hiding certain objective facts in order to make it very difficult for all real Roman Catholics to learn the Truth about some of the very anti-Catholic, and evil things, they do. This includes some of the actions of those who are automatically excommunicated: a) Modernist Heretics; b: NEW Theology Theologian Heretics; c: Apostates; plus, all of the anti-Catholic Infiltrators, all of whom secretly attack, and do everything possible, to DESTROY the Roman Catholic Church, and all of the members of the Roman Catholic Church, because they HATE the Roman Catholic Church, so that the terrible things they have already done and continue to do, even today, will remain hidden from naive Roman Catholic clergy, religious, and laity who believe their lies that everything is normal in the church of the changes, of the changes, of the changes, of the never-ending changes!
DEMONIC CHANGES ARE EVIL and ANTI-CATHOLIC!
CATHOLICS WAKE UP!!!!
The Demonic clones of anti-Christ are doing everything possible in order to destroy the Roman Catholic Church in general, and, ultimately to send the Souls of Roman Catholic clergy, religious, and laity to Hell!
This web site reveals some of the Demonic evils of these Satanic clones of anti-Christ so that real Roman Catholics will finally become aware of what has really been happening in the .Satanic..Synod Vatican 2 pseudo-church, of the changes, of the changes, of the changes, of the never-ending changes! As a result, informed Roman Catholic clergy, religious, and laity will now be able to take the necessary action to protect themselves, their parishioners, their families, and their loved ones from these wolves in the clothing of sheep! It is the very serious matter of the salvation of immortal Souls!
Nevertheless: "If people are scandalized at the Truth, it is better to allow the birth of scandal, than to abandon the Truth”. (Saint Gregory I, the Great, [Friday, September 3, 590 - Monday, March 12, 604], Homily on Ezechiel, 7; cited by Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D., in Fossa Nuova, Italy], Doctor of the Church, Summa Theologica, Part II-II, Question 43, Article 7; emphasis added).
Second Historical note: Even back in the 1800's, anti-Catholic Infiltrators had not only infiltrated the Roman Catholic Church, but especially Roman Catholic Seminaries!
Scandal takers should have a huge feast of scandal - gorged up to their eyeballs even! - by deliberately choosing to take lots of SCANDAL at what Pope SAINT Pius X wrote about anti-Catholic Infiltrators, especially Modernist Heretics:
43. And here we have already some of the artifices employed by Modernists to exploit their wares. What efforts do they not make to win new recruits!This was back in 1907, not in 1963!!! We have chosen to imitate Pope SAINT Pius X, and to warn everyone about the anti-Catholic Infiltrators, Innovators, all Heretics, including Modernist Heretics and NEW Theology Heretics, and what they do and what they teach.
They seize upon professorships in the seminaries and universities, and gradually make of them chairs of pestilence. In sermons from the pulpit they disseminate their doctrines, although possibly in utterances which are veiled.
In congresses they express their teachings more openly. In their social gatherings they introduce them and commend them to others. Under their own names and under pseudonyms they publish numbers of books, newspapers, reviews, and sometimes one and the same writer adopts a variety of pseudonyms to trap the incautious reader into believing in a multitude of Modernist writers.
In short, with feverish activity they leave nothing untried in act, speech, and writing. And with what result?
We have to deplore the spectacle of many young men, once full of promise and capable of rendering great services to the Church, now gone astray.
It is also a subject of grief to Us that many others who, while they certainly do not go so far as the former, have yet been so infected by breathing a poisoned atmosphere, as to think, speak, and write with a degree of laxity which ill becomes a Catholic. They are to be found among the laity, and in the ranks of the clergy, and they are not wanting even in the last place where one might expect to meet them, in religious communities....
However, those who are imprudent by choosing to take scandal at such historical Truths are blind to the fact that they, themselves, by choosing to deliberately ignore all of the warnings, and the factual bases of these warnings, have committed the Twin Mortal Sins of Affected Ignorance and Gross Indifferentism - which We explain on one of the web pages on this web site.And so, scandal takers, and those who have permitted themselves to become the victims of certain automatically excommunicated: a) Modernist Heretics; b: NEW Theology Theologian Heretics; c: Apostates; as well as by the modern day anti-Catholic Infiltrators, will likewise NOT want to know, whether they choose to be in deliberate denial, or for whatever other reason(s), that certain clones of anti-Christ, Modernist Heretics and NEW Theology Heretics, as well as alleged anti-Catholic Infiltrators have recently been "canonized saints" in the Demonic anti-Catholic, anti-Christ, .Satanic..Synod Vatican 2 pseudo-church. But the scandal takers will conviently ignore these facts, along with yet another fact that one of them was also a big protector of pedophile clergy! Thus do the scandal takers contradict themselves!
50% of priests believe
in the Real Presence.
53% believe in abortion.
70% ages 18-44 believe Eucharist only “symbolic”.
77% believe mass attendance not necessary.
90% of religious lay teachers teach contraception.
94% decline in nuns.
97% decline in seminarians.
Over 100,000 Priests have left the Priesthood.
Given the foregoing, it should be plain that the fruits of Synod Vatican 2 - which the 2nd Pope John 23rd wanted stopped - are rotten. Here are some of its historically rotten fruits filled with the stench of Satanism:
From 1965 to 1973, between 22,000 and 25,000 Priests left the Priesthood.
Today, this figure has reached over 110,000.
In addition, 157,000 out of 365,000, or about 43%, of what were once Roman Catholic parishes have no resident Priest.
In 1970 there were 1,003,670 women Religious with perpetual or provisional vows; in 1992 that number was down to 655,031 (cf. “In the Murky Waters of Vatican II”, ISBN 0-89555-636-7).
The 1998 edition of the Official Catholic Directory of the Vatican 2 church in the U.S. revealed that the number of seminarians was only 1,700, a decline of almost 97% from the 1965 figure of 48,992.
In countries such as France and Holland the percentage of Catholics going to the Vatican 2 church New Mass each Sunday has declined to a single digit. In the U.S., attendance at Vatican 2 churches has steadily declined from 71% in 1963 to 25% percent in 1993, a decrease of 65%.
Newsweek polls and surveys show that only 15% of the members of the Vatican 2 church believe they should always obey the teachings of their church.
Almost as many Vatican 2 catholics think abortion is permissible as non-Catholics, and 75% of members of the Vatican 2 church disagree with their church on what it teaches in regard to the forbidding of divorce and contraception.
Another study revealed that only 25% of Vatican 2 church “catholics” now believe in the Real Presence of Jesus Christ in the Holy Eucharist and only 50% of Vatican 2 priests still believe in the Real Presence.
Who could possibly claim that there is not a terrible crisis of Faith, especially in what used to be Roman Catholic Churches now illegally operated and owned by the Vatican 2 church?
Such are some of the rotten fruits of the Vatican 2 church that used to be the Roman Catholic Church before it was hijacked at Synod Vatican 2 by automatically excommunicated: a) Modernist Heretics; b: NEW Theology Theologian Heretics; c: Apostates; all of whom should be congratulating themselves on their victory?!
In case you missed it, here are a few similar facts of how By their fruits you shall know them:
A Review by Pat Buchanan
As the Watergate scandal of 1973-1974 diverted attention from the far greater tragedy unfolding in Southeast Asia, so, too, the scandal of predator-priests now afflicting the Catholic Church may be covering up a far greater calamity.
Thirty-seven years after the end of the only church council of the 20th century, the jury has come in with its verdict: Vatican II appears to have been an unrelieved disaster for Roman Catholicism.
Liars may figure, but figures do not lie. Kenneth C. Jones of St. Louis has pulled together a slim volume of statistics he has titled Index of Leading Catholic Indicators: The Church Since Vatican II.
His findings make prophets of Catholic traditionalists who warned that Vatican II would prove a blunder of historic dimensions, and those same findings expose as foolish and naive those who believed a council could reconcile Catholicism and modernity. When [2nd] Pope John XXIII threw open the windows of the church, all the poisonous vapors of modernity entered, along with the Devil himself.
Index of Leading Catholic Indicators:
The Church Since Vatican II
Here are Jones's grim statistics of Catholicism's decline:
While the number of priests in the United States more than doubled to 58,000, between 1930 and 1965, since then that number has fallen to 45,000. By 2020, there will be only 31,000 priests left, and more than half of these priests will be over 70.Ordinations.
In 1965, 1,575 new priests were ordained in the United States. In 2002, the number was 450. In 1965, only 1 percent of U.S. parishes were without a priest. Today, there are 3,000 priestless parishes, 15 percent of all U.S. parishes.Seminarians.
Between 1965 and 2002, the number of seminarians dropped from 49,000 to 4,700, a decline of over 90 percent. Two-thirds of the 600 seminaries that were operating in 1965 have now closed.Sisters.
In 1965, there were 180,000 Catholic nuns. By 2002, that had fallen to 75,000 and the average age of a Catholic nun is today 68. In 1965, there were 104,000 teaching nuns. Today, there are 8,200, a decline of 94 percent since the end of Vatican II.Religious Orders.
For religious orders in America, the end is in sight.
Catholic schools.In 1965, 3,559 young men were studying to become Jesuit priests. In 2000, the figure was 389.
With the Christian Brothers, the situation is even more dire. Their number has shrunk by two-thirds, with the number of seminarians falling 99 percent. In 1965, there were 912 seminarians in the Christian Brothers. In 2000, there were only seven.
The number of young men studying to become Franciscan and Redemptorist priests fell from 3,379 in 1965 to 84 in 2000.
Almost half of all Catholic high schools in the United States have closed since 1965. The student population has fallen from 700,000 to 386,000. Parochial schools suffered an even greater decline. Some 4,000 have disappeared, and the number of pupils attending has fallen below 2 million -- from 4.5 million.Catholic Marriage.
Though the number of U.S. Catholics has risen by 20 million since 1965, Jones' statistics show that the power of Catholic belief and devotion to the Faith are not nearly what they were.
Catholic marriages have fallen in number by one-third since 1965, while the annual number of annulments has soared from 338 in 1968 to 50,000 in 2002.Attendance at Mass.
A 1958 Gallup Poll reported that three in four Catholics attended church on Sundays. A recent study by the University of Notre Dame found that only one in four now attend.
At the opening of Vatican II, reformers were all the rage.Only 10 percent of lay religious teachers now accept church teaching on contraception.
Fifty-three percent believe a Catholic can have an abortion and remain a good Catholic.
Sixty-five percent believe that Catholics may divorce and remarry.
Seventy-seven percent believe one can be a good Catholic without going to mass on Sundays.
By one New York Times poll, 70 percent of all Catholics in the age group 18 to 44 believe the Eucharist is merely a "symbolic reminder" of Jesus.
They were going to lead us out of our Catholic ghettos by altering the liturgy, rewriting the Bible and missals, abandoning the old traditions, making us more ecumenical, and engaging the world.And their legacy?
Four decades of devastation wrought upon the church, and the final disgrace of a hierarchy that lacked the moral courage of the Boy Scouts to keep the perverts out of the seminaries, and throw them out of the rectories and schools of Holy Mother Church.
Through the papacy of Pius XII, the church resisted the clamor to accommodate itself to the world and remained a moral beacon to mankind. Since Vatican II, the church has sought to meet the world halfway.
God the Son, Jesus Christ, did in fact die for everyone, without exception:
“He is the propitiation for our sins: and not for ours only, but also for those of the whole world” (1 John 2:2).
Therefore, Christ’s Passion and Death is the sufficient cause of the salvation of everyone.
Saint Thomas Aquinas teaches:
“Christ, by His Passion, delivered us from our sins causally - that is, by setting up the cause of our deliverance, from which cause all sins whatsoever, past, present, or to come, could be forgiven: just as if a doctor was to prepare a medicine by which all sicknesses can be cured even in the future.” (Summa Theologica, Part III, Question 49, Article 1, Reply to Objection 3; emphasis added.)This Truth means that “Christ died for everyone” because Christ’s Passion and Death is sufficient for the salvation of everyone
“from which cause all sins whatsoever, past, present, or to come, could be forgiven.” (Summa Theologica, Part III, Question 49, Article 1, Reply to Objection 3; emphasis added.)
Not everyone is saved because some people go to Hell.
Therefore, although it is true that Christ’s Passion and Death is the sufficient cause of the salvation of everyone, this second Truth means that the efficacy, or effectiveness, of Christ’s Passion and Death is NOT received by everyone, but only by those who are actually saved.
The effect of Christ’s Passion and Death benefits ONLY those who go to Heaven. In other words, Christ’s Passion and Death is the efficient cause of eternal salvation of the Saints of Heaven.
Thus, the efficacy, or effectiveness, of Christ’s Passion and Death, is the actual reason why those who make it to Heaven are able to make it to Heaven, because without this efficacy, or effectiveness, of Christ’s Passion and Death, it would be impossible for even one person to make it to Heaven!
This basic Truth is closely connected with the Doctrine of Free Will which is a mystery, and also with the Doctrine of the Mystical Body of Christ, which is also a mystery.
“But, though Christ died for all [people], yet all do not receive the benefit of His death, but those only unto whom the merit of His Passion is applied.” (Roman Catholic Council of Trent, Session 6, Monday, January 13, 1547, Decree on Justification, Chapter 3, Those Who are Justified through Christ, ¶ 1; emphasis added).
Thus, The Roman Catechism of the Roman Catholic Council of Trent teaches:
“With reason, therefore, were the words for all NOT used [in the Consecration of the Precious Blood], as in this place the fruits of the Passion are alone spoken of, and to the Elect only did His Passion bring the fruit of salvation. And this is the purport of the Apostle when he says: Christ was offered once to exhaust the sins of MANY (Hebrews 9:28; emphasis added); and also of the words of our Lord in John: I pray for them; I pray not for the world, but for them whom Thou [Father] hast given Me, because they are Thine (John 17:9).” (The Roman Catechism, The Eucharist, ¶ 64 emphasis added.)This explains why, when Jesus Christ perfectly instituted the essence of the Holy Sacrifice of the Mass, especially the Form for the words of the Double Consecration of His Body and Blood, Christ instituted this Form for the Consecration of His Most Precious Blood:
“For this is the Chalice of My Blood, of the New and Eternal Testament: the Mystery of Faith: which will be shed for you and for many unto the remission of sins”.N.B.: Christ never said: “which will be shed for you and for all” because for many is a term which does NOT mean for all, which latter is a term that denotes universality.
The Angelic Doctor explains that the Holy Sacrifice of the Mass:
“has no effect except in those who are united with this Sacrament through Faith and Charity... Hence in the Canon of the Mass no prayer is made for them who are outside the pale of the church.” (Summa Theologica, Part III, Question 79, Article 7, Reply to Objection 2; emphasis added.)
A person has inherited a deadly skin disease and goes to a specialist to learn how to be cured. The specialist sends the person to a special clinic where a very precious healing salve (the sufficiency) is applied (stage one efficacy) to the skin.
But, in order for this healing salve (the sufficiency) to work, it also must be activated (stage two efficacy) by a special machine which will cure the original disease. But, because this disease has weakened the immune system, the person needs to return once a week to have more precious healing salve (the sufficiency) applied (stage one efficacy) to the skin and then activated (stage two efficacy) by a special machine.
This explains how Mankind has inherited the Spiritual deadly disease called Original Sin. A person with Original Sin on the Soul goes to a Catholic Church to be Baptized in order to remove it. But, in order for the Sacrament of Baptism to work, the healing Precious Blood of Christ (the sufficiency) must:
Step 1: first Sacramentally be applied (stage one efficacy) to the Soul.
Step 2: activated (stage two efficacy) by the Holy Sacrifice of the Mass.
But, because Original Sin has weakened human nature and made it prone to commit actual sins, the person needs to return at least once a week to have the healing Precious Blood of Christ (the sufficiency) Sacramentally applied (stage one efficacy) to the Soul by the reception of the Sacrament of the Most Holy Eucharist which is activated (stage two efficacy) by the Holy Sacrifice of the Mass.
But how is it possible that Truth is absolute? Because God Himself is Absolute Being. Please remember that God has His Being of Himself and through Himself by virtue of His own perfection of His Divine Immutable Essence, because God, as the Uncaused Efficient Cause, is distinct from all created things, each one of which has received its being (existentia) from another being (esse participatum) - a caused efficient cause, and is thus a caused cause which, depending upon its own essence, may or may not be yet another caused efficient cause. Therefore, God is Being Itself, the Absolute Being, the Subsisting Being.
In God both essence and existence coincide. The concept of Absolute Being excludes all non-being, and all potential being. As a result, God is pure act (actus purus) without any admixture of potentiality (actus purus sine omni permixtione potentiae) and is therefore THE Absolute Being, THE Subsisting Being within the context of the positive sense of self-actualization. God revealed His proper name which is His essential name: “I AM WHO AM”. In other words, I AM HE Whose Essence is expressed in the words: “I am”. Therefore, God is therefore purely and simply Being: “HE WHO IS”. God’s Essence is Being.
“God said to Moses: I AM WHO AM. He said: Thus shalt thou say to the children of Israel: HE WHO IS, hath sent me to you.” (Exodus 3:14).A thing is said to be “absolute” because it is free from the conditions of matter and hence from contingency (not necessary). Absolute Truth, when considered in and of itself, is easily proven to exist by saying that there is no absolute truth - that it is absolutely true that no absolute truth exists - but this is, of itself, an absolute truth, and thereupon disproves the statement “that no absolute truth exists”. Furthermore, absolute truth, per se, is what was before and what will always be, without any change of any kind.
“We can sum up all this doctrine on the knowledge of God in the one profound statement: God is Truth. For Truth is in an intellect when that intellect knows a thing as it really is; Truth is in a thing, when it measures up to the intellect which caused it; God's essence not only measures up to His intellect, it is His intellect; God's intellect not only knows His essence, it is His essence. This is the Immutable First Truth, the foundation of all other Truths. Every other Truth participates in this First Truth or ceases to be Truth: the world of reality as it measures up to the Divine Exemplar; created minds when, measuring up to the world of reality, they get a glimpse of the Divine Exemplar. When we touch upon Truth we are in the shadow of Divinity; when we embrace it, we are ennobled by the contact to a degree easily recognizable by all men. In the world of reason, love of Truth produces the philosopher; in the world of affairs it produces the gentleman; in the world of Grace it produces the Saint. The respect given these men is the spontaneous tribute given to Divine Messengers. Humanity doffs its cap or makes its curtsey and goes its way with renewed hope; God is Truth.” (Father Walter Farrell, O.P., S.T.D., S.T.M., [b. Chicago, Illinois on Tuesday, July 21,1902 A.D. - d. River Forest, Illinois on Friday, November 23, 1951 A.D.], a Moral Theologian, Member of the Thomistic Institute, “A Companion to the Summa”, Volume 1, Chapter IV, The Vision of God; emphasis added.)Therefore, because: “God is Truth” (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D., in Fossa Nuova, Italy], Doctor of the Church, “Summa Theologica”, Part I, Question 16, Article 5; “Summa Theologica”, Part II-II, Question 93, Article 2, Reply to Objection 2. “Summa Contra Gentiles”, Book I, Chapter 60.), since God the Son, Jesus Christ, teaches: “I am the Way, and the Truth and the Life” (John 14:6), and because God the Holy Ghost is the Spirit of Truth: “But when He [God the Holy Ghost], the Spirit of Truth, is come, He will teach you all Truth” (John 16:13), Who testifies that Jesus Christ is the Truth: “And it is the Spirit which testifieth, that Christ is the Truth” (1 John 5:6), and because Truth is unchangeable because God - Who is Truth - is unchangeable: “With the Father of light there is no change nor shadow of alteration” (James 1:17), it is no wonder that those who believe the lies of the automatically excommunicated Modernist Heretics and the NEW Theology Theologian Heretics who preach the false "dogma" of continual change, a.k.a. evolution, are but “Ever learning, and never attaining to the knowledge of the Truth” (2 Timothy 3:7) thereby fulfilling the Prophecy: “For there shall be a time, when they will not endure sound doctrine; but, according to their own desires, they will heap to themselves teachers, having itching ears: And will indeed turn away their hearing from the Truth, but will be turned unto fables” (2 Timothy 4:3-4) because: “No lie is of the Truth” (1 John 2:21) since: “Truth cannot be Truth’s contrary” (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D., in Fossa Nuova, Italy], Doctor of the Church, “Summa Contra Gentiles”, Book IV, Chapter 8), in virtue of the fact that: “Every Truth without exception, and whoever may utter it, is from the Holy Ghost” (Saint Thomas Aquinas, O.P., “Summa Theologica”, Part I-II, Question 109, Article 1, Reply to Objection 1), because God the Holy Ghost is the Spirit of Truth: “But when He [God the Holy Ghost], the Spirit of Truth, is come, He will teach you all Truth” (John 16:13), but those who hate the Truth are condemned by God to believe lies: “Because they receive not the love of the Truth, that they might be saved. Therefore God shall send them the operation of error, to believe lying” (2 Thessalonians 2:10) so that, the bottom line is - ultimately - the fact that: “Truth knows no distinction of persons. Therefore, he who speaks the Truth is invincible, dispute with whom he may.” (Saint Thomas Aquinas, O.P., Commentary on Job, Chapter 13, Lesson 2.)
“With the Father of light there is no change nor shadow of alteration.” (James 1:17; emphasis added.)
“The New Catholic
Dictionary” can be downloaded for free to your computer hard drive in pdf
file format. After you have downloaded it, go to the file folder
in which you have put the pdf file for it, click on the pdf file to open
the file, and go to whichever pages, listed above, are of interest to.
Here is the download link for “The New Catholic Dictionary”:
Please note that “The New Catholic Dictionary” was published in 1929 and most probably most of the books which are listed on the above numbered pages and no longer available to purchase new from their respective publishers. However, some of them are probably available from various used book dealers, many of whom are now on the internet. Also, below is a rather brief list of some Roman Catholic Traditional Books which are available for free download to your computer hard drive from the internet. As a courtesy to Our Readers, a link is also provided for each book (or group of books).
In the following pages of “The New Catholic Dictionary”, the editors have attempted to name the best available books by Catholic authors, and books by others which are Catholic in spirit and content. They welcome criticisms and suggestions which may help to make the lists perfect. They will also be pleased to obtain copies of these books for purchasers at the current prices:
Some of the following books, along with others that are not listed, can be found by going to http://archive.org/ which has most of its free books in various formats. The pdf file format seems to be the best format to use if you download to your computer hard drive, depending on your operating system, etc. Type in the title of the book or the name of the author. If it has that book, it will give you a new page on which you will find the link for that book. Sometimes there are several links for the same book. But more recently, not all books can be downloaded, although it is currently possible to download many of them, including those below for which links are given.Art ..... 1039 Music ..... 1042 Biography .... 1043 Saints, Lives of .... 1051 Saints, Life of ..... 1052
Education ..... 1057 History ..... 1059 Literature, Drama, Essays, Fiction, Poetry .... 1068
Missions ..... 1073 Philosophy, Psychology, Ethics, Economics ..... 1074 Religion, Apologetics ..... 1076
Asceticism, Devotion, Mysticism ...... 1077 Bible ..... 1079 Blessed Virgin ..... 1080 Canon Law ..... 1080
Doctrine ..... 1081 Liturgy ..... 1083 Morals ..... 1085 Our Lord ..... 1086 Religious Orders ..... 1086
Religions, Protestant Churches, Etcetera ..... 1089 Science ..... 1090 Sociology ..... 1091
Books of Reference ..... 1092
Another source is
the Internet Medieval Sourcebook, Full Text Sources, at:
Rev. Henry Joseph
Schroeder, O.P., “Disciplinary Decrees of the General Councils, Text, Translation,
and Commentary” (1937). Nihil Obstat: Fr. Norbertus Georges, O.P.,
Fr. Humbertus Kane, O.P. Imprimi Potest: Fr. Terentius Stephanus
McDermott, O.P., Prior Provincialis. Nihil Obstat: Sti. Ludovici,
die 6 Aprilis, 1937, F. J. Holweck, Censor Librorum. Imprimatur:
Sti. Ludovici, die 7 Aprilis, 1937, + Joannes J. Glennon, Archiepiscopus.
Rev. James Waterworth,
“The Canons and Decrees of the Sacred and Œcumenical Council of Trent,
Celebrated under the Sovereign Pontiffs, Paul III, Julius III and Pius
3. Papal Documents
“The Papal Encyclicals in Their Historical Context”, With an Introduction
by Father Gustave Weigel, S. J. Nihil Obstat: John A. Goodwine, J.C.D.,
Censor Librorum. Imprimatur: + Francis Cardinal Spellman, Archbishop
of New York.
U.S. Archive.org has a problem:
"The item is not available due to issues with the item's content."
In other words: CENSORSHIP!!! Obviously because some Papal Encyclicals condemn the Heresy of Modernism!
It seems this organization does not want Roman Catholics to know the Truth about the Heresy of Modernism!?
Links to various
Lists of Individual
Encyclicals with links at:
Rev. P. Charles
Augustine Bachofen, O.S.B., D.D., Professor of Canon Law, “A Commentary
on the New Code of Canon Law” in 8 Volumes. Nihil Obstat: Sti. Ludovici,
die 31 Maii, 1918, F. G. Holweck, Censor Librorum. Imprimatur: Sti.
Ludovici, die 1 Junii, 1918, + Joannes J. Glennon, Archiepiscopus Sti.
Ludovici. You can download all 8 volumes in one pdf file to your
computer by going to http://archive.org/
which has it in various formats, including pdf file format at:
Some of the individual
volumes can be downloaded from the links on the web page at:
Woywod, O.F.M., “A Commentary and Summary of the New Code of Canon Law”,
Volume 1. Nihil Obstat: Arthur J. Scanlan, S.T.D., Censor Librorum. Imprimatur:
+ John Cardinal Farley, Archbishop of New York, New York, July 3, 1918.
Rev. P. Trudel,
S.S., “A Dictionary of Canon Law”. Nihil Obstat: Ludovici,
die 14, Oct., 1919, F. G. Holweck, Censor Librorum. Imprimatur: Sti. Ludovici,
die 20, Oct. 1919, + Joannes J. Glennon, Arthiepiscopus Sti. Ludovici.
5. Catholic Apologetics
In the early part
of the 20th Century, one popular text book by Father W. Devivier, S.J.
was Christian Apologetics, A Defense of the Catholic Faith, Imprimatur:
+ John M. Farley, Archbishop of New York, New York, April 15, 1903.
Edited by Bishop S. G. Messmer, D.D., D.C.L., Bishop of Green Bay, Wisconsin,
who was one of the first faculty members at The Catholic University of
America in Washington, D.C.
Father Thomas Joseph
Walshe, M.A., The Principles of Catholic Apologetics, A Study
of Modernism based chiefly on the Lectures of Pere Garrigou-Lagrange, O.P.
“De Revelatione per Ecclesiam Catholicam proposita”, adapted and re-arranged.
Nihil Obstat: T. George, D.D., Censor Deputatus. Imprimatur: + Fredericus
Gulielmus, Archiepiscopus Liverpolitanus. Liverpolii, die 27 Maii 1926.
Father Thomas Joseph
Walshe, “The Principles of Christian Apologetics An Exposition of the Intellectual
Basis of the Christian Religion”. Nihil Obstat C. Schut, D.D., Censor
Deputatus, Imprimatur: Edm. Can. Surmont, Vic. Gen., Westmonasterii, die
30 Decembris, 1918. https://ia600500.us.archive.org/8/items/principlesofchri00wals/principlesofchri00wals.pdf
6. Catholic Books on the Spiritual Life
of Christ by à Kempis Thomas, Translated from the Original Latin
by the Right Rev. Richard Challoner, D.D., To which are added Practical
Reflections and a Prayer after Each Chapter. Imprimatur: + Michael
Augustine, Archbishop of New York, New York, May 3, 1895. Nihil Obstat:
Arthur J. Scanlan, S.T.D. Censor Librorum. Imprimatur: + Patrick Cardinal
Hayes, Archbishop of New York, New York, September 14, 1926.
“The Spiritual Exercises of St. Ignatius of Loyola”, Translated from the Autograph by Father Elder Mullan, S.J. Facultatem concedimus ut liber cui titulus “The Spiritual Exercises of St. Ignatius of Loyola translated from the Autograph by Father Elder Mullan, S. J.,” typis edatur, si iis ad quos spectat ita videbitur. Franciscus Xav. Wernz Praepositus Generalis Societatis Jesu. Nihil Obstat: Remigius Lafort, S.T.D., Censor. Imprimatur: + John Cardinal Farley, Archiepiscopus Neo-Eboracensis, Neo-Eboraci, Die 25 Aprilis, 1914. Imprimatur: Fr. Albert Lepidi, O.P., Mag. Sac. Pal. Imprimatur: + Joseph Ceppetelli, Patriarcha Constantinop. Vicesgerens. https://ia600303.us.archive.org/8/items/spiritualexercis00ignauoft/spiritualexercis00ignauoft.pdf
“MANRESA: Or, The
Spiritual Exercises of St. Ignatius, for General Use”, No. 1601, 5/25/31.
London: Burns, Oates & Washbourne, Ltd. 28 Orchard Street. 8-10 Paternoster
Row. W. I.: Birmingham. And at: Manchester. E.c.4.: And
Father Alphonsus Rodriguez, S.J., “Practice of Perfection and Christian Virtues”, Translated into English for the First Time Direct from the Spanish by Father Joseph Rickaby, S.J., in Two Volumes. London. The Manresa Press: Roehampton. 1929. Imprimi Potest: Henricus Keane, S.]., Praep. Provo Angliae. Londini, Die 11 Februarii, 1929. Imprimatur: + Franciscus, Episcopus Menevensis. 13 Feb., 1929.
You can download
this complete book, in one pdf file, at:
7. Catholic Books on the Spiritual Life: Ascetical and Mystical Theology
Reverend Reginald Garrigou-Lagrange, O.P., who taught dogmatic and Spiritual theology for 53 years at the Pontifical University of Saint Thomas Aquinas, the Angelicum, in Rome, “The Three Ages of the Interior Life, Prelude of Eternal Life”, Translated into English by Sister M. Timothea Doyle, O.P.: http://www.christianperfection.info/
Reverend Reginald Garrigou-Lagrange, O.P., who taught dogmatic and Spiritual theology for 53 years at the Pontifical University of Saint Thomas Aquinas, the Angelicum, in Rome, “The Three Ages of the Interior Life, Prelude of Eternal Life”, Translated into English by Sister M. Timothea Doyle, O.P. is available in actual book format (which text can be easily copied and pasted onto html pages, onto pages in word processors like WordPerfect, etc.), with the actual original books available in PDF text file format:
On the right-hand side choose: “PDF WITH TEXT FILES” It will open up with a number of choices listed. For the two above books, follow this procedure:
For Volume 1:
Scroll down to select this pdf text type file
The Three Ages of the Interior Life (vol. 1) - Garrigou-Lagrange, Reginald, O.P__text.pdf download
Click on the above link on the opened scroll listings to download.
For Volume 2:
Scroll down to select this pdf text type file
The Three Ages of the Interior Life (vol. 2) - Garrigou-Lagrange, Reginald, O.P__text.pdf download
Click on the above link on the opened scroll listings to download.
Father Franz Xavier Von Funk, Ph.D.:
Father Franz Xavier
Von Funk, Ph.D., “A Manual of Church History.”
You can download the free PDF file for Volume 1 at:
You can download
the free PDF file for Volume 2 at:
Bishop Heinrich Brück, D.D.:
Dr. Heinrich Brueck,
a.k.a. Bishop Heinrich Brück, D.D., “History of the Catholic Church,
For Use in Seminaries and Colleges.”
You can download the free PDF file for Volume 1 at:
You can download
the free PDF file for Volume 2 at:
“A History Of The Catholic Church” (Set of 8) 8 Individual Links
to each of the 8 volumes
All 8 links to each of the 8 volumes are at: https://archive.org/details/AHistoryOfTheCatholicChurch
9. Catholic Dogma
Sources of Catholic Dogma, Translated by Roy J. Deferrari from the
Thirtieth Edition of Henry Denzinger's Enchiridion Symbolorum. Nihil
Obstat: Dominic Hughes, O.P. Censor Deputatus. Imprimatur:
+ Patrick A. O’Boyle, Archbishop of Washington, D.C. April 25, 1955.
Gihr, The Mass Dogmatically, Liturgically and Ascetically Explained,
Nihil Obstat: S. Ludovici, Die 17, Febr. 1902, F. G. Holweck, Censor Theologicus.
Imprimatur: St. Louis, Mo., Febr. 17th, 1902. + John J. Kain, Archbishop
of St. Louis.
Cochem, “Explanation of the Holy Sacrifice of the Mass”, Second Edition,
Benziger Brothers Publishers, Imprimatur, + Michael Augustine, Archbishop
of New York, June 24, 1896.
Summa Theologica of Saint Thomas Aquinas: Links to individual pdf file Volumes at: https://archive.org/search.php?query=Aquinas%20Summa
Also: Complete - All 4 Parts of the Summa Theologica - download in txt format:
Part I: https://www.gutenberg.org/files/17611/17611.txtCatechism Of The Summa Theologica Of St. Thomas Aquinas, by Fr. R. P. Thomas Pegues, O. P., Nihil Obstat: F. Thomas Bergh, O.S.B., Censor Deputatus. Imprimatur: Edm. Can. Surmont, Vicarius Generalis, Westmonasterii, Die 8 Junii, 1922:
Part I-II: https://www.gutenberg.org/cache/epub/17897/pg17897.txt
Part II-II: https://www.gutenberg.org/cache/epub/18755/pg18755.txt
Part III: https://www.gutenberg.org/cache/epub/19950/pg19950.txt
Gentiles of Saint Thomas Aquinas: http://www3.nd.edu/Departments/Maritain/etext/gc.htm
12. Catholic Dogmatic Theology
of Dogmatic Theology in 12 Volumes. You can download each volume seperately
to your computer by going to http://archive.org/
which has it in various formats, including pdf file format at:
13. Catholic Moral Theology
Father John A. McHugh,
O.P., and Father Charles J. Callan, O.P., “Moral Theology. A Complete
Course Based on St. Thomas Aquinas and the Best Modern Authorities”, Revised
and Enlarged by Edward P. Farrell, O.P. New York City, Joseph F.
Wagner, Inc., London: B. Herder. Nihil Obstat: Elwood Ferrer
Smith, O.P., S.T.M.; Benjamin Urban Fay, O.P., S.T.LR. Imprimi Potest:
Very Rev. William D. Marrin, O.P., P.G., S.T.M., Provincial. Nihil
Obstat: John A. Goodwine, J.C.D., Censor Librorum. Imprimatur:
+ Francis Cardinal Spellman, Archbishop of New York, New York, May 24,
1958. Complete text:
14. Catholic Pastoral Theology
Schulze, Professor of Moral and Pastoral Theology at the Provincial Seminary
of St. Francis, St. Francis, Wisconsin, “Manual of Pastoral Theology,
A Practical Guide for Ecclesiastical Students and Newly Ordained Priests”.
Nihil Obstat: H. Ries, Censor Librorum. Imprimatur: + S. G. Messmer,
Archiepiscopus Milwauchiensis. Milwaukee, June 24, 1914.
15. Roman Martyrology
16. Roman Pontifical
Summorum Pontificum, Jussu Editum, A Benedicto XIV et Leone XIII, Recognitum
17. Roman Ritual
Pauli V, Pontificis Maximi. Jussu Editum et A Benedicto XIV. Auctum et
Castigatum Cui Novissima Accedit Benedictionum et Instructionum. Appendix.
October 23, 1906 A.D.
18. Scholastic Philosophy
Cardinal Mercier, A Manual of Modern Scholastic Philosophy, Volume 1, Nihil Obstat: Fr. Innocentius Apap. S.Th.M., O.P., Censor deputatus. Imprimatur: Edm: Can: Surmont, Vic. Gen. Westmonasterii, die 21 Augusti, 1916.
Cardinal Mercier, A Manual of Modern Scholastic Philosophy, Volume 2, Nihil Obstat: C. Schut, S.T.D., Censor deputatus. Imprimatur: Edm: Can: Surmont, Vic. Gen. Westmonasterii, die 24 Septembris, 1917.
LINK to both volumes
1 and 2:
Catechism of the Council of Trent for Parish Priests,
Issued by Order of Pope Saint Pius V, Translated by Father John A. McHugh,
O.P., S.T.M., Litt.D., and Father Charles J. Callan, O.P., S.T.M., Litt.D.,
+ Patrick Cardinal Joseph Hayes, Archbishop of New York, January 3, 1923.
“All power is given to Me in Heaven and on earth. Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you; and behold I am with you all days, even to the consummation of the world.” (Matthew 28:18-20.)
“And you shall know the Truth, and the Truth shall make you free.” (John 8:32.)
“But though We, or an angel from Heaven, preach to you a Gospel besides that which We have preached to you; let him be anathema.” (Galatians 1:8.)
“Am I then become your enemy, because I tell you the Truth?” (Galatians 4:16.)
“Therefore, brethren, stand fast and hold the Traditions which you have been taught, whether by word [oral Tradition] or by Our letter [written Tradition - Scripture].” (2 Thessalonians 2:15; emphasis added.)
“We charge you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderly, and not according to the [Apostolic] Tradition which they have received of Us”. (2 Thessalonians 3:6.)
“For there shall be a time, when they will not endure sound doctrine; but, according to their own desires, they will heap to themselves teachers, having itching ears: And will indeed turn away their hearing from the Truth, but will be turned unto fables.” (2 Timothy 4:3-4.)
“Be not led away with various and strange doctrines. Jesus Christ yesterday, and today, and the same forever.” (Hebrews 13:8-9.)
“With the Father of light there is no change nor shadow of alteration.” (James 1:17.)
“Let us note that the very tradition, teaching, and faith of the Catholic Church from the beginning, which the Lord gave, was preached by the Apostles, and was preserved by the Fathers. On this was the Church founded; and if anyone departs from this, he neither is, nor any longer ought to be called, a Christian.” (Patriarch Saint Athanasius [b. Alexandria, Egypt 296 A.D. - d. Alexandria, Egypt on Wednesday, May 2, 373A.D.], Patriarch of Alexandria, Egypt, Father of Orthodoxy in the Catholic Church, Letter to Serapion of Thmuis, 359 A.D.)
“[Saint Paul commands,] ‘Therefore, brethren, stand fast and hold the Traditions which you have been taught, whether by word [oral Tradition] or by Our letter [written Tradition - Scripture]’ [2 Thessalonians 2:15]. From this it is clear that they did not hand down everything by letter [written Tradition - Scripture], but there is much also that was not written [oral Tradition]. Like that which was written [written Tradition - Scripture], the unwritten [oral Tradition] too is worthy of belief. So let us regard the Tradition [oral Tradition] of the Church also as worthy of belief. Is it a Tradition? Seek no further.” (Patriarch Saint John Chrysostom [b. Antioch, c. 347 A.D. - d. at Commana in Pontus on Friday, September 14, 407 A.D.], Patriarch of Constantinople [Thursday, February 26, 398 A.D. - Thursday, June 24, 404 A.D.], exiled from his See the 2nd time on Thursday, June 24, 404 A.D., Father and Doctor of the Catholic Church; Homilies on Second Thessalonians [A.D. 402].)
“We have only one doctrine; this is the faith of the Doctors of the Church; this is the Faith of the Holy Apostles; this is the Faith which has saved the world.” (Fourth Œcumenical Council, the First Council of Chalcedon [Sunday, October 8, 451 A.D. - Wednesday, November 1, 451 A.D.].)
“But such as dare either to put together another faith, or to bring forward or to teach or to deliver a different Creed... let them be anathema [i.e. automatically excommunicated].” (Fourth Œcumenical Council, the First Council of Chalcedon, Session 5, Sunday, October 22, 451 A.D.)
“Therefore, heresy is so-called from the Greek word meaning choice, by which each chooses according to his own will what he pleases to teach or believe. But we are not permitted to believe whatever we choose, nor to choose whatever someone else has believed. We have the Apostles of God as authorities, who did not themselves of their own will choose what they would believe, but faithfully transmitted to the nations the teaching received from Christ. So, even if an Angel from Heaven should preach otherwise, he shall be called anathema.” (Saint Isidore of Seville [b. Cartagena, Spain 560 A.D. - d. Seville, Spain, 636 A.D.], Bishop of Seville, Doctor of the Catholic Church, Etymologies, 8, 3; emphasis added.)
“If anyone rejects all ecclesiastical Tradition, either written or unwritten: let him be anathema.” (Seventh Œcumenical Council, the Second Council of Nicæa [Thursday, September 24, 787 A.D. - Friday, October 23, 787 A.D.], Anathema 4.)
“God is Truth”. (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D., in Fossa Nuova, Italy], Doctor of the Church, Summa Theologica, Part I, Question 16, Article 5; Summa Theologica, Part II-II, Question 93, Article 2, Reply to Objection 2. Summa Contra Gentiles, Book I, Chapter 60.)
“Truth knows no distinction of persons. Therefore, he who speaks the Truth is invincible, dispute with whom he may.” (Saint Thomas Aquinas, O.P., Commentary on Job, Chapter 13, Lesson 2.)
“If people are scandalized at the Truth, it is better to allow the birth of scandal, than to abandon the Truth.” (Saint Gregory I, the Great, [Friday, September 3, 590 - Monday, March 12, 604], Homily on Ezechiel, 7; cited by Saint Thomas Aquinas, O.P., Summa Theologica, Part II-II, Question 43, Article 7.)
“These latter days have witnessed a notable increase in the number of the enemies of the Cross of Christ, who, by arts entirely new and full of deceit, are striving to destroy the vital energy of the Church, and, as far as in them lies, utterly to subvert the very Kingdom of Christ. Wherefore, We may no longer keep silence, lest We should seem to fail in Our most Sacred Duty, and lest the kindness that, in the hope of wiser counsels, We have hitherto shown them, should be set down to lack of diligence in the discharge of Our Office.” (Roman Catholic Pope Saint Pius X, Giuseppe Sarto [Tuesday, August 4, 1903 - Thursday, August 20, 1914], Encyclical Pascendi Dominici Gregis, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 1; emphasis added.)