RazingMoreCatholicBastions

Just a little peace and quiet. A few hours of sleep now and again. Really and truly, that's all I would like to get on a weeknight after we put our daughter to sleep following the completion of our family's night prayers. Just a little peace and quiet. With Pope Benedict XVI, however, busily razing more and more Catholic bastions with each passing day, however, rest will have to wait for an interlude in the insanity of words and actions that are entirely at odds with the authentic patrimony of the Catholic Church.

A guiding light and apologist of the Second Vatican Council, Benedict's Hegelian mind, which views history in a linear, evolutionary fashion, believes that pluralism is simply an irreversible fact of social life and that the best Catholics can do is to find some "common ground" on the both the supernatural and natural levels with others, including Jews and Mohammedans, to oppose various social evils that have their proximate origin in the abject overthrow of the Social Reign of Christ the King as it must be exercised by Holy Mother Church. Europe can never be denominationally Catholic again. The best that Church can be expect of once Catholic Europe is to "rediscover" some kind of generic "Christian" roots which can serve as a brake against secularism, thereby uniting the different "churches" in various common causes despite their doctrinal differences. He rejects, completely and utterly, the restoration of Christendom, that is, of the Social Reign of Christ the King.

Pope Leo XIII understood the dangers of the world at the end of the Nineteenth Century and that it was only the restoration of Christendom, which he had not consigned to the dustbin of a linear, Hegelian view of history, that could cast those dangers aside. Writing in Exeunte Iam Anno, December 25, 1888 Pope Leo noted:

If We look into the kind of life men lead everywhere, it would be impossible to avoid the conclusion that public and private morals differ much from the precepts of the Gospel. Too sadly, alas, do the words of the Apostle St. John apply to our age, "all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes and the pride of life." For in truth, most men, with little care whence they come or whither they go, place all their thoughts and care upon the weak and fleeting goods of this life; contrary to nature and right reason they willingly give themselves up to those ways of which their reason tells them they should be the masters. It is a short step from the desire of luxury to the striving after the means to obtain it. Hence arises an unbridled greed for money, which blinds those whom it has led captive, and in the fulfillment of its passion hurries them madly along, often without regard for justice or injustice, and not seldom accompanied by a disgraceful contempt for the poverty of their neighbor. Thus many who live in the lap of luxury call themselves brethren of the multitude whom in their heart of hearts they despise; and in the same way with minds puffed up by pride, they take no thought to obey any law, or fear any power. They call selflove liberty, and think themselves "born free like a wild ass's colt. Snares and temptation to sin abound; We know that impious or immoral dramas are exhibited on the stage; that books and journals are written to jeer at virtue and ennoble crime; that the very arts, which were intended to give pleasure and proper recreation, have been made to minister to impurity. Nor can We look to the future without fear, for new seeds of evil are sown, and as it were poured into the heart of the rising generation. As for the public schools, there is no ecclesiastical authority left in them, and in the years when it is most fitting for tender minds to be trained carefully in Christian virtue, the precepts of religion are for the most part unheard. Men more advanced in age encounter a yet graver peril from evil teaching, which is of such a kind as to blind the young by misleading words, instead of filling them with the knowledge of the truth. Many now-adays seek to learn by the aid of reason alone, laying divine faith entirely aside; and, through the removal of its bright light, they stumble and fail to discern the truth, teaching for instance, that matter alone exists in the world; that men and beasts have the same origin and a like nature; there are some, indeed, who go so far as to doubt the existence of God, the Ruler and Maker of the World, or who err most grievously, like the heathens, as to the nature of God. Hence the very nature and form of virtue, justice, and duty are of necessity destroyed. Thus it is that while they hold up to admiration the high authority of reason, and unduly elevate the subtlety of the human intellect, they fall into the just punishment of pride through ignorance of what is of more importance.

When the mind has thus been poisoned, at the same time the moral character becomes deeply and essentially corrupted; and such a state can only be cured with the utmost difficulty in this class of men, because on the one hand wrong opinions vitiate their judgment of what is right, and on the other the light of Christian faith, which is the principle and basis of all justice, is extinguished.

In this way We daily see the numerous ills which afflict all classes of men. These poisonous doctrines have utterly corrupted both public and private life; rationalism, materialism, atheism, have begotten socialism, communism, nihilism-evil principles which it was not only fitting should have sprung from such parentage but were its necessary offspring. In truth, if the Catholic religion is willfully rejected, whose divine origin is made clear by such unmistakable signs, what reason is there why every form of religion should not be rejected, not upheld, by such criteria of truth? If the soul is one with the body, and if therefore no hope of a happy eternity remains when the body dies, what reason is there for men to undertake toil and suffering here in subjecting the appetites to right reason? The highest good of man will then lie in enjoying life's pleasures and life's luxuries. And since there is no one who is drawn to virtue by the impulse of his own nature, every man will naturally lay hands on all he can that he may live happily on the spoils of others. Nor is there any power mighty enough to bridle the passions, for it follows that the power of law is broken, and that all authority is loosened, if the belief in an ever-living God, Who commands what is right and forbids what is wrong is rejected. Hence the bonds of civil society will be utterly shattered when every man is driven by an unappeasable covetousness to a perpetual struggle, some striving to keep their possessions, others to obtain what they desire. This is wellnigh the bent of our age.

There is, nevertheless, some consolation for Us even in looking on these evils, and We may lift up Our heart in hope. For God "created all things that they might be: and He made the nations of the earth for health." But as all this world cannot be upheld but by His providence and divinity, so also men can only be healed by His power, of Whose goodness they were called from death to life. For Jesus Christ redeemed the human race once by the shedding of His blood, but the power of so great a work and gift is for all ages; "neither is there salvation in any other." Hence they who strive by the enforcement of law to extinguish the growing flame of lawless desire, strive indeed for justice; but let them know that they will labor with no result, or next to none, as long as they obstinately reject the power of the gospel and refuse the assistance of the Church. Thus will the evil alone be cured, by changing their ways, and returning back in their public and private life to Jesus Christ and Christianity.

Now the whole essence of a Christian life is to reject the corruption of the world and to oppose constantly any indulgence in it; this is taught in the words and deeds, the laws and institutions, the life and death of Jesus Christ, "the author and finisher of faith." Hence, however strongly We are deterred by the evil disposition of nature and character, it is our duty to run to the "fight proposed to Us,"fortified and armed with the same desire and the same arms as He who, "having joy set before him, endured the cross." Wherefore let men understand this specially, that it is most contrary to Christian duty to follow, in worldly fashion, pleasures of every kind, to be afraid of the hardships attending a virtuous life, and to deny nothing to self that soothes and delights the senses. "They that are Christ's, have crucified their flesh, with the vices and concupiscences" -- so that it follows that they who are not accustomed to suffering, and who hold not ease and pleasure in contempt belong not to Christ. By the infinite goodness of God man lived again to the hope of an immortal life, from which he had been cut off, but he cannot attain to it if he strives not to walk in the very footsteps of Christ and conform his mind to Christ's by the meditation of Christ's example. Therefore this is not a counsel but a duty, and it is the duty, not of those only who desire a more perfect life, but clearly of every man "always bearing about in our body the mortification of Jesus." How otherwise could the natural law, commanding man to live virtuously, be kept? For by holy baptism the sin which we contracted at birth is destroyed, but the evil and tortuous roots of sin, which sin has engrafted, and by no means removed. This part of man which is without reason -- although it cannot beat those who fight manfully by Christ's grace -- nevertheless struggles with reason for supremacy, clouds the whole soul and tyrannically bends the will from virtue with such power that we cannot escape vice or do our duty except by a daily struggle. "This holy synod teaches that in the baptized there remains concupiscence or an inclination to evil, which, being left to be fought against, cannot hurt those who do not consent to it, and manfully fight against it by the grace of Jesus Christ; for he is not crowned who does not strive lawfully." There is in this struggle a degree of strength to which only a very perfect virtue, belonging to those who, by putting to flight evil passions, has gained so high a place as to seem almost to live a heavenly life on earth. Granted; grant that few attain such excellence; even the philosophy of the ancients taught that every man should restrain his evil desires, and still more and with greater care those who from daily contact with the world have the greater temptations -- unless it be foolishly thought that where the danger is greater watchfulness is less needed, or that they who are more grievously ill need fewer medicines.

But the toil which is borne in this conflict is compensated by great blessings, beyond and above heavenly and eternal rewards, particularly in this way, that by calming the passions nature is largely restored to its pristine dignity. For man has been born under this law, that the mind should rule the body, that the appetites should be restrained by sound sense and reason; and hence it follows that putting a curb upon our masterful passions is the noblest and greatest freedom. Moreover, in the present state of society it is difficult to see what man could be expected to do without such a disposition. Will he be inclined to do well who has been accustomed to guide his actions by self-love alone? No man can be high-souled, kind, merciful, or restrained, who has not learnt selfconquest and a contempt for this world when opposed to virtue. And yet it must be said that it seems to have been pre-determined by the counsel of God that there should be no salvation to men without strife and pain. Truly, though God has given to man pardon for sin, He gave it under the condition that His only begotten Son should pay the due penalty; and although Jesus Christ might have satisfied divine justice in other ways, nevertheless He preferred to satisfy by the utmost suffering and the sacrifice of His life. Thus he has imposed upon His followers this law, signed in His blood, that their life should be an endless strife with the vices of the age. What made the apostles invincible in their mission of teaching truth to the world; what strengthened the martyrs innumerable in their bloody testimony to the Christian faith, but the readiness of their soul to obey fearlessly His laws? And all who have taken heed to live a Christian life and seek virtue have trodden the same path; therefore We must walk in this way if We desire either Our own salvation or that of others. Thus it becomes necessary for every one to guard manfully against the allurements of luxury, and since on every side there is so much ostentation in the enjoyment of wealth, the soul must be fortified against the dangerous snares of riches lest straining after what are called the good things of life, which cannot satisfy and soon fade away, the soul should lose "the treasure in heaven which faileth not." Finally, this is matter of deep grief, that free-thought and evil example have so evil an influence in enervating the soul, that many are now almost ashamed of the name of Christian -- a shame which is the sign either of abandoned wickedness or the extreme of cowardice; each detestable and each of the highest injury to man. For what salvation remains for such men, or on what hope can they rely, if they cease to glory in the name of Jesus Christ, if they openly and constantly refuse to mold their lives on the precepts of the gospel? It is the common complaint that the age is barren of brave men. Bring back a Christian code of life, and thereby the minds of men will regain their firmness and constancy. But man's power by itself is not equal to the responsibility of so many duties. As We must ask God for daily bread for the sustenance of the body, so must We pray to Him for strength of soul for its nourishment in virtue. Hence that universal condition and law of life, which We have said is a perpetual battle, brings with it the necessity of prayer to God. For, as is well and wisely said by St. Augustine, pious prayer flies over the world's barriers and calls down the mercy of God from heaven. In order to conquer the emotions of lust, and the snares of the devil, lest we should be led into evil, we are commanded to seek the divine help in the words, "pray that ye enter not into temptation." How much more is this necessary, if we wish to labor for the salvation of others? Christ our Lord, the only begotten Son of God, the source of all grace and virtue, first showed by example what he taught in word: "He passed the whole night in the prayer of God," and when nigh to the sacrifice of his life, "He prayed the longer."

The "triumphalism" of Christendom, however, a thing of "the past" in the mind of Joseph Ratzinger, leading him to reiterate constantly his commitment to the conciliar novelty of ecumenism. "Differences" among the "churches" can be finessed if there is unity of action in common causes. And what better place to start with effecting such a false unity than in the family? Thus, although the Church has traditionally warned against "mixed marriages," that is, marriages between a Catholic and a non-Catholic, Benedict XVI actually said in Poland a few days ago that he welcomes such marriages as a means of realizing ecumenism in the family. Here is an excerpt from the report from the Ekklesia website:

Benedict, noted, however, that Christian churches would become "more credible before the world" if they met "contemporary charitable challenges" together, and promoted marriage and family life across denominational boundaries.

"In today's world, in which international and inter-cultural relations are multiplying, it happens increasingly often that young people from different traditions, religions or Christian denominations decide to start a family," Benedict XVI told the meeting.

Present were Polish Christian leaders from the Autocephallous Orthodox, Evangelical Augsburg, Reformed and Methodist churches, as well as Baptists, Polish-Catholics and Old Catholic Mariavites.

"Thanks to the spread of ecumenical dialogue on a larger scale, the decision can lead to the formation of a practical laboratory of unity. For this to happen, there is a need for mutual goodwill, understanding and maturity in faith of both parties, and also of the communities from which they come," said Benedict.

Although there are many instances of non-Catholic fiances or spouses converting to the Faith over the course of time, if not in time for the wedding itself, there are just as many instances, especially today in the wake of the confusion of the Second Vatican Council and the Novus Ordo Missae, of Catholic spouses who have entered into mixed marriages of abandoning the practice of the Catholic Faith, whole and entire. The Church has warned against "mixed marriages" throughout her life prior to the novelties of conciliarism. Yes, she has tolerated them if the non-Catholic spouse promised to raise whatever children God sends as Catholics. However, she has never encouraged mixed marriages, no less indicated that they could "lead to the formation of a practical laboratory of unity." Let those steeped in self-deception think that Joseph Ratzinger has always been faithful to Catholicism as his lifelong theological approach stands condemned by Pope Pius XII in Humani Generis. Let them believe that this champion of unheard of novelties is a faithful son of the Catholic Church. The truth is otherwise.

Contrast, for example, the traditional warnings against mixed marriages found in papal encyclical letters issued within the past 126 years, not a terribly long time in the life of Holy Mother Church. Pope Leo XIII spoke forcefully against such marriages in Arcanum, February 10, 1880:

Care also must be taken that they do not easily enter into marriage with those who are not Catholics; for, when minds do not agree as to the observances of religion, it is scarcely possible to hope for agreement in other things. Other reasons also proving that persons should turn with dread from such marriages are chiefly these: that they give occasion to forbidden association and communion in religious matters; endanger the faith of the Catholic partner; are a hindrance to the proper education of the children; and often lead to a mixing up of truth and falsehood, and to the belief that all religions are equally good.

Benedict assumes the beneficence of a situation fraught with spiritual dangers while Pope Leo XIII outlines a position that is founded in the clarity of simple Catholic truth and an understanding of how the devil will use a mixed marriage to take souls out of the Church. Conciliarism presupposes the good will of those steeped in heresy and schism. The Church's authentic Tradition presupposes no such thing and takes pains to warn her children about the spiritual shipwreck that comes from any kind of association with unbelievers, especially in the context of the Sacrament of Holy Matrimony.

Pope Pius XI elaborated on this exact point even more forcefully in Casti Connubii, December 31, 1930:

This religious character of marriage, its sublime signification of grace and the union between Christ and the Church, evidently requires that those about to marry should show a holy reverence towards it, and zealously endeavor to make their marriage approach as nearly as possible to the archetype of Christ and the Church.

They, therefore, who rashly and heedlessly contract mixed marriages, from which the maternal love and providence of the Church dissuades her children for very sound reasons, fail conspicuously in this respect, sometimes with danger to their eternal salvation. This attitude of the Church to mixed marriages appears in many of her documents, all of which are summed up in the Code of Canon Law: "Everywhere and with the greatest strictness the Church forbids marriages between baptized persons, one of whom is a Catholic and the other a member of a schismatical or heretical sect; and if there is, add to this, the danger of the falling away of the Catholic party and the perversion of the children, such a marriage is forbidden also by the divine law." If the Church occasionally on account of circumstances does not refuse to grant a dispensation from these strict laws (provided that the divine law remains intact and the dangers above mentioned are provided against by suitable safeguards), it is unlikely that the Catholic party will not suffer some detriment from such a marriage.

Whence it comes about not unfrequently, as experience shows, that deplorable defections from religion occur among the offspring, or at least a headlong descent into that religious indifference which is closely allied to impiety. There is this also to be considered that in these mixed marriages it becomes much more difficult to imitate by a lively conformity of spirit the mystery of which We have spoken, namely that close union between Christ and His Church.

Assuredly, also, will there be wanting that close union of spirit which as it is the sign and mark of the Church of Christ, so also should be the sign of Christian wedlock, its glory and adornment. For, where there exists diversity of mind, truth and feeling, the bond of union of mind and heart is wont to be broken, or at least weakened. From this comes the danger lest the love of man and wife grow cold and the peace and happiness of family life, resting as it does on the union of hearts, be destroyed.

Once again, the contrast between novelty and Catholicism could not be clearer. Conciliarism is sanguine about the age in which we live. The Church has traditionally sought to protect souls from the false influences of "the age," mindful that "the age" is just one tool of the devil to convince man that what once was can never be again, especially since we "know" so much more now than men did in the past. It is thus useful to turn again to Pope Pius XII's Humani Generis, 1950, to explain that the entire theological approach of the "new thinkers," including Joseph Ratzinger, stands condemned in absolute, unequivocal terms as a means of reconciling the Church to her unalterable foe, Modernity:

Another danger is perceived which is all the more serious because it is more concealed beneath the mask of virtue. There are many who, deploring disagreement among men and intellectual confusion, through an imprudent zeal for souls, are urged by a great and ardent desire to do away with the barrier that divides good and honest men; these advocate an "eirenism" according to which, by setting aside the questions which divide men, they aim not only at joining forces to repel the attacks of atheism, but also at reconciling things opposed to one another in the field of dogma. And as in former times some questioned whether the traditional apologetics of the Church did not constitute an obstacle rather than a help to the winning of souls for Christ, so today some are presumptive enough to question seriously whether theology and theological methods, such as with the approval of ecclesiastical authority are found in our schools, should not only be perfected, but also completely reformed, in order to promote the more efficacious propagation of the kingdom of Christ everywhere throughout the world among men of every culture and religious opinion.

Now if these only aimed at adapting ecclesiastical teaching and methods to modern conditions and requirements, through the introduction of some new explanations, there would be scarcely any reason for alarm. But some through enthusiasm for an imprudent "eirenism" seem to consider as an obstacle to the restoration of fraternal union, things founded on the laws and principles given by Christ and likewise on institutions founded by Him, or which are the defense and support of the integrity of the faith, and the removal of which would bring about the union of all, but only to their destruction.

These new opinions, whether they originate from a reprehensible desire of novelty or from a laudable motive, are not always advanced in the same degree, with equal clarity nor in the same terms, nor always with unanimous agreement of their authors. Theories that today are put forward rather covertly by some, not without cautions and distinctions, tomorrow are openly and without moderation proclaimed by others more audacious, causing scandal to many, especially among the young clergy and to the detriment of ecclesiastical authority. Though they are usually more cautious in their published works, they express themselves more openly in their writings intended for private circulation and in conferences and lectures. Moreover, these opinions are disseminated not only among members of the clergy and in seminaries and religious institutions, but also among the laity, and especially among those who are engaged in teaching youth.

In theology some want to reduce to a minimum the meaning of dogmas; and to free dogma itself from terminology long established in the Church and from philosophical concepts held by Catholic teachers, to bring about a return in the explanation of Catholic doctrine to the way of speaking used in Holy Scripture and by the Fathers of the Church. They cherish the hope that when dogma is stripped of the elements which they hold to be extrinsic to divine revelation, it will compare advantageously with the dogmatic opinions of those who are separated from the unity of the Church and that in this way they will gradually arrive at a mutual assimilation of Catholic dogma with the tenets of the dissidents.

Moreover they assert that when Catholic doctrine has been reduced to this condition, a way will be found to satisfy modern needs, that will permit of dogma being expressed also by the concepts of modern philosophy, whether of immanentism or idealism or existentialism or any other system. Some more audacious affirm that this can and must be done, because they hold that the mysteries of faith are never expressed by truly adequate concepts but only by approximate and ever changeable notions, in which the truth is to some extent expressed, but is necessarily distorted. Wherefore they do not consider it absurd, but altogether necessary, that theology should substitute new concepts in place of the old ones in keeping with the various philosophies which in the course of time it uses as its instruments, so that it should give human expression to divine truths in various ways which are even somewhat opposed, but still equivalent, as they say. They add that the history of dogmas consists in the reporting of the various forms in which revealed truth has been clothed, forms that have succeeded one another in accordance with the different teachings and opinions that have arisen over the course of the centuries.

It is evident from what We have already said, that such tentatives not only lead to what they call dogmatic relativism, but that they actually contain it. The contempt of doctrine commonly taught and of the terms in which it is expressed strongly favor it. Everyone is aware that the terminology employed in the schools and even that used by the Teaching Authority of the Church itself is capable of being perfected and polished; and we know also that the Church itself has not always used the same terms in the same way. It is also manifest that the Church cannot be bound to every system of philosophy that has existed for a short space of time. Nevertheless, the things that have been composed through common effort by Catholic teachers over the course of the centuries to bring about some understanding of dogma are certainly not based on any such weak foundation. These things are based on principles and notions deduced from a true knowledge of created things. In the process of deducing, this knowledge, like a star, gave enlightenment to the human mind through the Church. Hence it is not astonishing that some of these notions have not only been used by the Oecumenical Councils, but even sanctioned by them, so that it is wrong to depart from them.

Hence to neglect, or to reject, or to devalue so many and such great resources which have been conceived, expressed and perfected so often by the age-old work of men endowed with no common talent and holiness, working under the vigilant supervision of the holy magisterium and with the light and leadership of the Holy Ghost in order to state the truths of the faith ever more accurately, to do this so that these things may be replaced by conjectural notions and by some formless and unstable tenets of a new philosophy, tenets which, like the flowers of the field, are in existence today and die tomorrow; this is supreme imprudence and something that would make dogma itself a reed shaken by the wind. The contempt for terms and notions habitually used by scholastic theologians leads of itself to the weakening of what they call speculative theology, a discipline which these men consider devoid of true certitude because it is based on theological reasoning.

Unfortunately these advocates of novelty easily pass from despising scholastic theology to the neglect of and even contempt for the Teaching Authority of the Church itself, which gives such authoritative approval to scholastic theology. This Teaching Authority is represented by them as a hindrance to progress and an obstacle in the way of science. Some non Catholics consider it as an unjust restraint preventing some more qualified theologians from reforming their subject. And although this sacred Office of Teacher in matters of faith and morals must be the proximate and universal criterion of truth for all theologians, since to it has been entrusted by Christ Our Lord the whole deposit of faith -- Sacred Scripture and divine Tradition -- to be preserved, guarded and interpreted, still the duty that is incumbent on the faithful to flee also those errors which more or less approach heresy, and accordingly "to keep also the constitutions and decrees by which such evil opinions are proscribed and forbidden by the Holy See," is sometimes as little known as if it did not exist. What is expounded in the Encyclical Letters of the Roman Pontiffs concerning the nature and constitution of the Church, is deliberately and habitually neglected by some with the idea of giving force to a certain vague notion which they profess to have found in the ancient Fathers, especially the Greeks. The Popes, they assert, do not wish to pass judgment on what is a matter of dispute among theologians, so recourse must be had to the early sources, and the recent constitutions and decrees of the Teaching Church must be explained from the writings of the ancients.

This describes the theological approach of Joseph Ratzinger, who despises scholastic theology, exactly. No Catholic can see read the clarity of Pope Pius XII's words above and not realize that they apply to the entire theological approach of the Hegelian, Joseph Ratzinger. Ah, here is the nub of the problem. Benedict XVI rejects clarity as being too "closed in on itself and ready-made " This is what he wrote in his own memoirs, Milestones, Memoirs, 1927-1977:

By contrast, I had difficulties in penetrating the thought of Thomas Aquinas, whose crystal-clear logic seemed to be too closed in on itself, too impersonal and ready-made.

Crystal-clear logic is of the essence of the Faith, however. As I have noted several times in the past few weeks, evidently to the consternation of many who do not want to admit that Humani Generis condemns the recycled Modernism of the "new thinkers," the conciliarists must seek to make complex that which is simple in order to break down our supernatural resistance to words and actions and sights and sounds that run contrary to our sensus Catholicus. The "experts" must, gnostically, make complex that which is simple in order for us to rely upon their "expertise" to unravel and thus to make sensible for us the hidden and sometimes contradictory truths they allege are contained in the Faith, which is the entire theological approach of the late Father Hans Urs von Balthasar, a mentor of Benedict XVI.

Pope Leo XIII spoke of the disastrous consequences of despising scholasticism. Writing in Aeterni Patris, August 4, 1879, the apostle of Christ the King noted:

Whoso turns his attention to the bitter strifes of these days and seeks a reason for the troubles that vex public and private life must come to the conclusion that a fruitful cause of the evils which now afflict, as well as those which threaten, us lies in this: that false conclusions concerning divine and human things, which originated in the schools of philosophy, have now crept into all the orders of the State, and have been accepted by the common consent of the masses. For, since it is in the very nature of man to follow the guide of reason in his actions, if his intellect sins at all his will soon follows; and thus it happens that false opinions, whose seat is in the understanding, influence human actions and pervert them. Whereas, on the other hand, if men be of sound mind and take their stand on true and solid principles, there will result a vast amount of benefits for the public and private good. We do not, indeed, attribute such force and authority to philosophy as to esteem it equal to the task of combating and rooting out all errors; for, when the Christian religion was first constituted, it came upon earth to restore it to its primeval dignity by the admirable light of faith, diffused "not by persuasive words of human wisdom, but in the manifestation of spirit and of power",[3] so also at the present time we look above all things to the powerful help of Almighty God to bring back to a right understanding the minds of man and dispel the darkness of error. But the natural helps with which the grace of the divine wisdom, strongly and sweetly disposing all things, has supplied the human race are neither to be despised nor neglected, chief among which is evidently the right use of philosophy. For, not in vain did God set the light of reason in the human mind; and so far is the super-added light of faith from extinguishing or lessening the power of the intelligence that it completes it rather, and by adding to its strength renders it capable of greater things. . . .

Among the Scholastic Doctors, the chief and master of all towers Thomas Aquinas, who, as Cajetan observes, because "he most venerated the ancient Doctors of the Church, in a certain way seems to have inherited the intellect of all."[34] The doctrines of those illustrious men, like the scattered members of a body, Thomas collected together and cemented, distributed in wonderful order, and so increased with important additions that he is rightly and deservedly esteemed the special bulwark and glory of the Catholic faith. With his spirit at once humble and swift, his memory ready and tenacious, his life spotless throughout, a lover of truth for its own sake, richly endowed with human and divine science, like the sun he heated the world with the warmth of his virtues and filled it with the splendor of his teaching. Philosophy has no part which he did not touch finely at once and thoroughly; on the laws of reasoning, on God and incorporeal substances, on man and other sensible things, on human actions and their principles, he reasoned in such a manner that in him there is wanting neither a full array of questions, nor an apt disposal of the various parts, nor the best method of proceeding, nor soundness of principles or strength of argument, nor clearness and elegance of style, nor a facility for explaining what is abstruse.

Moreover, the Angelic Doctor pushed his philosophic inquiry into the reasons and principles of things, which because they are most comprehensive and contain in their bosom, so to say, the seeds of almost infinite truths, were to be unfolded in good time by later masters and with a goodly yield. And as he also used this philosophic method in the refutation of error, he won this title to distinction for himself: that, single-handed, he victoriously combated the errors of former times, and supplied invincible arms to put those to rout which might in after-times spring up. Again, clearly distinguishing, as is fitting, reason from faith, while happily associating the one with the other, he both preserved the rights and had regard for the dignity of each; so much so, indeed, that reason. borne on the wings of Thomas to its human height, can scarcely rise higher, while faith could scarcely expect more or stronger aids from reason than those which she has already obtained through Thomas.

For these reasons most learned men, in former ages especially, of the highest repute in theology and philosophy, after mastering with infinite pains the immortal works of Thomas, gave themselves up not so much to be instructed in his angelic wisdom as to be nourished upon it. It is known that nearly all the founders and lawgivers of the religious orders commanded their members to study and religiously adhere to the teachings of St. Thomas, fearful least any of them should swerve even in the slightest degree from the footsteps of so great a man. To say nothing of the family of St. Dominic, which rightly claims this great teacher for its own glory, the statutes of the Benedictines, the Carmelites, the Augustinians, the Society of Jesus, and many others all testify that they are bound by this law.

And, here, how pleasantly one's thoughts fly back to those celebrated schools and universities which flourished of old in Europe -- to Paris, Salamanca, Alcala, to Douay, Toulouse, and Louvain, to Padua and Bologna, to Naples and Coimbra, and to many another! All know how the fame of these seats of learning grew with their years, and that their judgment, often asked in matters of grave moment, held great weight everywhere. And we know how in those great homes of human wisdom, as in his own kingdom, Thomas reigned supreme; and that the minds of all, of teachers as well as of taught, rested in wonderful harmony under the shield and authority of the Angelic Doctor.

But, furthermore, Our predecessors in the Roman pontificate have celebrated the wisdom of Thomas Aquinas by exceptional tributes of praise and the most ample testimonials. Clement VI in the bull "In Ordine;" Nicholas V in his brief to the friars of the Order of Preachers, 1451; Benedict XIII in the bull "Pretiosus," and others bear witness that the universal Church borrows luster from his admirable teaching; while St. Pius V declares in the bull "Mirabilis" that heresies, confounded and convicted by the same teaching, were dissipated, and the whole world daily freed from fatal errors; others, such as Clement XII in the bull "Verbo Dei," affirm that most fruitful blessings have spread abroad from his writings over the whole Church, and that he is worthy of the honor which is bestowed on the greatest Doctors of the Church, on Gregory and Ambrose, Augustine and Jerome; while others have not hesitated to propose St. Thomas for the exemplar and master of the universities and great centers of learning whom they may follow with unfaltering feet. On which point the words of Blessed Urban V to the University of Toulouse are worthy of recall: "It is our will, which We hereby enjoin upon you, that ye follow the teaching of Blessed Thomas as the true and Catholic doctrine and that ye labor with all your force to profit by the same." Innocent XII, followed the example of Urban in the case of the University of Louvain, in the letter in the form of a brief addressed to that university on February 6, 1694, and Benedict XIV in the letter in the form of a brief addressed on August 26, 1752, to the Dionysian College in Granada; while to these judgments of great Pontiffs on Thomas Aquinas comes the crowning testimony of Innocent VI: "His teaching above that of others, the canonical writings alone excepted, enjoys such a precision of language, an order of matters, a truth of conclusions, that those who hold to it are never found swerving from the path of truth, and he who dare assail it will always be suspected of error."

The ecumenical councils, also, where blossoms the flower of all earthly wisdom, have always been careful to hold Thomas Aquinas in singular honor. In the Councils of Lyons, Vienna, Florence, and the Vatican one might almost say that Thomas took part and presided over the deliberations and decrees of the Fathers, contending against the errors of the Greeks, of heretics and rationalists, with invincible force and with the happiest results. But the chief and special glory of Thomas, one which he has shared with none of the Catholic Doctors, is that the Fathers of Trent made it part of the order of conclave to lay upon the altar, together with sacred Scripture and the decrees of the supreme Pontiffs, the "Summa" of Thomas Aquinas, whence to seek counsel, reason, and inspiration.

A last triumph was reserved for this incomparable man -- namely, to compel the homage, praise, and admiration of even the very enemies of the Catholic name. For it has come to light that there were not lacking among the leaders of heretical sects some who openly declared that, if the teaching of Thomas Aquinas were only taken away, they could easily battle with all Catholic teachers, gain the victory, and abolish the Church. A vain hope, indeed, but no vain testimony.

Read that last paragraph again. Read it again. Read it for a third time. Done? Good.

Has not the former Joseph Cardinal Ratzinger taken the teaching of Saint Thomas Aquinas away as a means of "razing the bastions" of Catholicism that he wrote twenty years ago were necessary to tear down? Is it not indeed the abandonment of Saint Thomas Aquinas, who he dared to say was too clear and "closed in on himself," that causes him to look at everything anew, as though there was no guiding light that the Church had been given in which to understand herself and her role in the world? Is it not indeed the abandonment of the Angelic Doctor by Benedict XVI that leads him to look to the "new thinkers," including von Balthasar and Henri de Lubac and Karl Rahner and Maurice Blondel and Yves Congar, to find a way to approach the "modern man" in the "modern world"? Why not, therefore, encourage "mixed marriages" in the belief that the clear papal admonitions of the past against them are just as useless as the writing of the Angelic Doctor himself?

People are going to believe what they want to believe. All I know that no pope in the history of the Church, probably including the late Pope John Paul II himself, believe it or not, ever encouraged "mixed marriages" as a blessing. Whatever is passing from the lips of Benedict XVI in this regard is not Catholicism. It is Modernism. Let all evidence of the vast wreckage of souls produced by conciliarism be cast aside by those who want to believe that the Hegelian, Lutheran (no one ever said Calvinist mind; that's a straw-man argument to distract people from the influence of Hegel through von Balthasar upon Joseph Ratzinger) mind of Benedict is of one accord with the authentic patrimony of the Catholic Church. The truth is otherwise.

May we beg the Most Sacred Heart of Jesus in this month of June to help us to seek out the ineffable Mercy that flows from this fountain of Love so that we may be cleansed of our sins in the Sacred Tribunal of Penance. For the more that we are cleansed from even our venial sins will be the more that we are able to conform our own hearts, consecrated to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary, to the fullness of the Catholic Faith as it has been handed down to us without any hint of the corruption of the past forty-eight years. The Most Sacred Heart of Jesus will help us love the fullness of His Truths, seeking not to conform everything in our lives not to "the world" but to the Social Reign of Christ the King and Mary our Immaculate Queen.

The Longer Version of the Saint Michael the Archangel Prayer, composed by Pope Leo XIII, 1888

O glorious Archangel Saint Michael, Prince of the heavenly host, be our defense in the terrible warfare which we carry on against principalities and powers, against the rulers of this world of darkness, spirits of evil. Come to the aid of man, whom God created immortal, made in His own image and likeness, and redeemed at a great price from the tyranny of the devil. Fight this day the battle of our Lord, together with the holy angels, as already thou hast fought the leader of the proud angels, Lucifer, and his apostate host, who were powerless to resist thee, nor was there place for them any longer in heaven. That cruel, that ancient serpent, who is called the devil or Satan who seduces the whole world, was cast into the abyss with his angels. Behold this primeval enemy and slayer of men has taken courage. Transformed into an angel of light, he wanders about with all the multitude of wicked spirits, invading the earth in order to blot out the Name of God and of His Christ, to seize upon, slay, and cast into eternal perdition, souls destined for the crown of eternal glory. That wicked dragon pours out. as a most impure flood, the venom of his malice on men of depraved mind and corrupt heart, the spirit of lying, of impiety, of blasphemy, and the pestilent breath of impurity, and of every vice and iniquity. These most crafty enemies have filled and inebriated with gall and bitterness the Church, the spouse of the Immaculate Lamb, and have laid impious hands on Her most sacred possessions. In the Holy Place itself, where has been set up the See of the most holy Peter and the Chair of Truth for the light of the world, they have raised the throne of their abominable impiety with the iniquitous design that when the Pastor has been struck the sheep may be scattered. Arise then, O invincible Prince, bring help against the attacks of the lost spirits to the people of God, and give them the victory. They venerate thee as their protector and patron; in thee holy Church glories as her defense against the malicious powers of hell; to thee has God entrusted the souls of men to be established in heavenly beatitude. Oh, pray to the God of peace that He may put Satan under our feet, so far conquered that he may no longer be able to hold men in captivity and harm the Church. Offer our prayers in the sight of the Most High, so that they may quickly conciliate the mercies of the Lord; and beating down the dragon, the ancient serpent, who is the devil and Satan, do thou again make him captive in the abyss, that he may no longer seduce the nations. Amen.

Verse: Let us pray. O God, the Father of our Lord Jesus Christ, we call upon Thy holy Name, and as suppliants, we implore Thy clemency, that by the intercession of Mary, ever Virgin, immaculate and our Mother, and of the glorious Archangel Saint Michael, Thou wouldst deign to help us against Satan and all other unclean spirits, who wander about the world for the injury of the human race and the ruin of our souls.

TO THE HOLY GHOST: On my knees / before the great multitude of heavenly witnesses / I offer myself, soul and body / to Thee O Eternal Spirit of God. / I adore the brightness of Thy purity / the unerring keeness of Thy justice / and the might of Thy love. Thou art the Strength / and Light of my soul. / In Thee I live and move and am. / I desire never to grieve Thee / Mercifully guard my every thought / and grant that I may always watch for Thy light / and listen to Thy voice / and follow Thy gracious inspirations. / I cling to Thee / and give myself to Thee / and ask Thee / by Thy compassion / to watch over me in my weakness. / Holding the pierced feet of Jesus / and looking at His five Wounds / and trusting in His Precious Blood / and adoring His opened side and stricken Heart / I implore Thee / Adorable Spirit / Helper of my infirmity, / so to keep me in Thy grace / that I may never sin against Thee. / Give me grace / O Holy Ghost, / Spirit of the Father and of the Son / to say to Thee always and everywhere / 'Speak, Lord / for Thy servant heareth.'

OF THE HOLY GHOST: O Lord Jesus Christ / Who, before ascending into heaven / did promise to send the Holy Ghost / to finish Thy work / in the souls of Thine Apostles and Disciples / deign to grant the same Holy Spirit to me / that He may perfect in my soul / the work of Thy grace and Thy love. / Grant me the Spirit of Wisdom / that I may despise the perishable things of this world / and aspire only after the things / that are eternal, / the Spirit of Counsel / that I may ever choose / the surest way of pleasing God / and gaining heaven, / the Spirit of Fortitude / that I may bear my cross with Thee / and that I may overcome with courage all the obstacles that oppose my salvation, / the Spirit of Knowledge that I may know God and know myself / and grow perfect in the science of the Saints, / the Spirit of Piety / that I may find the service of God sweet and amiable, / the Spirit of Fear of the Lord / that I may be filled with a loving reverence towards God, and may dread in any way to displease Him. / Mark me, dear Lord, / with the sign of Thy true disciples / and animate me in all things with Thy Spirit. / Amen.

Heal our wounds ~ our strength renew;
On our dryness pour Thy dew!
Wash the stains of guilt away!

The Gift of Counsel The gift of Counsel endows the soul with supernatural prudence, enabling it to judge promptly and rightly, what must be done, especially in difficult circumstances. Counsel applies the principles furnished by Knowledge and Understanding, to the innumerable concrete cases that confront us in the course of our daily duty as parents, teachers, public servants, and Christian citizens. Counsel is supernatural common sense, a priceless treasure in the quest of salvation. 'Above all these things, pray to the Most High, that He may direct thy way in truth.'

Prayer Come, O Spirit of Counsel, help and guide me in all my ways, that I may always do Thy holy will. Incline my heart to that which is good; turn it away from all that is evil, and direct me by the straight path of Thy commandments to that goal of eternal life for which I long. Amen.

Bend the stubborn heart and will;
Melt the frozen, warm the chill;
Guide the steps that go astray!

The Gift of Wisdom: Embodying all the other gifts, as charity embraces all the other virtues, Wisdom is the most perfect of the gifts. Of Wisdom it is written, 'all good things come to me with her, and innumerable riches, through her hands.' It is the gift of Wisdom that strengthens our faith, fortifies hope, perfects charity, and promotes the practice of virtue in the highest degree. Wisdom enlightens the mind to discern and relish things divine, in the appreciation of which earthly joys lose their savor, whilst the Cross of Christ yields a divine sweetness according to the words of the Saviour: 'Take up thy cross and follow me, for my yoke is sweet and my burden light.'

Prayer: Come, O Spirit of Wisdom, and reveal to my soul the mysteries of heavenly things, their exceeding greatness, power, and beauty. Teach me to love them above and beyond all the passing joys and satisfactions of earth. Help me to attain them and possess them forever. Amen.

Thou, on those who evermore
Thee confess, and Thee adore,
In Thy sevenfold gifts, descend:

Give them comfort when they die;
Give them life with Thee on high;
Give them joys which never end. Amen.

The Fruits of the Holy Ghost: The gifts of the Holy Ghost perfect the supernatural virtues by enabling us to practice them with greater docility to divine inspiration. As we grow in the knowledge and love of God under the direction of the Holy Ghost, our service becomes more sincere and generous, the practice of virtue, more perfect. Such acts of virtue leave the heart filled with joy and consolation, and are known as Fruits of the Holy Ghost. These Fruits in turn render the practice of virtue more attractive, and become a powerful incentive for still greater effort in the service of God, to serve Whom is to reign.

Prayer: Come, O Divine Spirit, fill my heart with Thy heavenly fruits: charity, joy, peace, patience, long-suffering, benignity goodness, faith, mildness, and modesty, continency and chastity, that I may never weary in the service of God, but by continued faithful submission to Thy inspiration, may merit to be united eternally with Thee in the love of the Father and the Son. Amen.

Razing More Catholic Bastions

by Thomas A. Droleskey


© Copyright 2006, Thomas A. Droleskey. All rights reserved.