| Editor : Abbé Georges de Nantes | N° 74 – November 2008 |
|
Our Lady of Fatima Camp 2007
THE SECOND VATICAN COUNCIL
PASTORAL CONSTITUTION ON THE CHURCH
IN THE MODERN WORLD (3)
GAUDIUM ET SPES
(7 décembre 1965)
BY THE ABBÉ DE NANTES
CHAPTER IV
THE OFFERS OF SERVICEOF THE CHURCH TO THE MODERN WORLD
DE MUNERE ECCLESIÆ IN MUNDO HUJUS TEMPORIS
After the brief Catholic Counter-Reformation catechism lesson that came as a counterproposal to the preceding chapters, we are going to speak as bilinguals, or rather as travellers who are aware that in two neighbouring countries the same words designate totally different things. Thus, the French verb “supporter” implies the idea of a burden that one bears with patience; however when French Canadians, tell us with enthusiasm that they “supportent” us, they want to express to us their agreement and their moral and material backing, as one says in English: “supporter”… This simple linguistic observation completes the disentanglement of what remained confused in our preceding commentaries; it casts light on the nature of the conciliar gnosis. It is to Catholic theology what the Confession of Augsburg is to the teaching of the Gospel: a full and complete adulteration.
She switches men and still calls him, “my husband”; they are the same behaviours, but in service to another.
I am going to attempt to explain the conciliar text, but everything in this confusion will only be clarified in the new catechism lesson that will follow this chapter. As it is, I must say that it is insipid, insignificant, couched in a vague, empty rhetoric, so much so that it does not present anything more interesting than the demonstration of the emptiness of its thought, of its projects, and thus of the Church’s promises of assistance to the modern world. I will advance quickly.
You even have permission to skip over this balderdash that is formulated in a pompous, smug style in order to conceal the insufficiency of its content. It is the conciliar drum: all the more sonorous because it is empty! Listen to it!
THE RELATIONSHIP BETWEEN THE CHURCH AND THE WORLD.
40. § 1. « Everything we have said (but they do not spare us its fastidious repetition) about the dignity of the human person, and about the human community and the profound meaning of human activity (three heaps of errors, which are incompatible with each other!), lays the foundation for the (alleged) relationship between the Church and the world, and provides the basis for dialogue between them. »
In a note there is a reference to Paul VI’s encyclical Ecclesiam suam of 6 August 1964, the manifesto of his new-style pontificate, the speech giving his programme, which was pronounced in the Council’s inter-session period in order to launch it to the stars. For teaching the Catholic Faith, the aim of which is the salvation of the human race, the Pope substituted « dialogue » envisaged as a friendly “conversation” among people of various opinions regarding the truth. Its aim is mutual enrichment with the part of the truth others hold; this is in harmony with the common conviction that the truth belongs to no one and that in every human discourse there is a portion of truth… and undoubtedly an equal portion of error. « Let us at least exchange our truths, leaving our errors aside. »
One must notice that the « relationship » and « dialogue » between the Church and the world are presented as having the same object, which is called « foundation » here and « basis » there, namely: « dignity », « community », and « profound meaning », which are considered the three treasures of the modern « world ». But two values that are both equal to a third are themselves equal. So, the « relationship between the Church and the world » is for the moment only that of the « dialogue between them » that Paul VI authorised, aggrandised, and canonised, as a staggering, truly revolutionary novelty that is, specifically, capable of establishing a collusion between « the Church and the world ». At least, it was a prophecy of happiness for which Paul VI, in fact, roused the Council’s enthusiasm, persuaded the « Church » to be unanimous, and the « world », ardent.
That was in 1964. The grand pontifical marketing was launching a product that had been insufficiently or too hastily inspected. Thus, we should not be surprised at seeing that this chapter, which announces it, has difficulty fleshing out its publicity with serious assurances and guaranteed efficacy.
« For this reason », puffed up with pride, the conciliar redactor proceeds,« in this chapter, presupposing everything which has already been said by this Council concerning the mystery of the Church (what is this « mystery » doing here when the Council addresses the whole world, believers and unbelievers, without distinction?), we must now consider this same Church inasmuch as she exists in the world, living and acting with it. »
The announcement has been made. I have not double nationality, but double religious allegiance, to the Church of yesterday and to the Church of tomorrow announced by the Church of today. And here is my contradiction: the world, I know it. The world of which Satan is the Prince, for which Jesus did not pray, which seizes all the riches of creation in order to turn them into a power. The world seduces and fascinates women, as did the Serpent of Genesis, and then through them, men, by exploiting their sensuality, their taste for gold and money (preferably in dollars), finally their pride, in order to vie with the Church for the admitted goal of annihilating her and building on her ruins the cult of man and worship of Satan.
So, there is a « mystery », as they announce it. It is, they tell us, « the mystery of the Church »… of course! The Council is going to get us to the bottom of this mystery: the Church of my erstwhile religion who was unknown until this day is going to be revealed to us. The Church who « was in the world, but did not belong to the world », (see Jn 17!), there she is now living and commercing with it. This is where « the mystery » lies. Strip her naked, Hosea, Jeremiah, and Ezekiel proclaim; see the stain of the daughter of My people! Adulteress, she played the harlot with the nations, she has given herself over to all the pagan idols. She invited her younger sisters to act as she did, but she surpassed them all in ignominy. And there you have it!
She is Christ’s Spouse who is suffering from a cancer and whom we pity. Through what « mystery » – yes, « mystery »! – has the holy Catholic Church fallen into the hands of a procurer and a horde of harlots. This is what we seek to clarify through the ambiguous discourse of this conciliar Church, which is today in desperate straits…
Read Ezekiel, chapter 16 (note pour frère Étienne, mettez un lien hypertexte ici, svp). Each time I have read it aloud in our chapel, the faithful have come away shattered; and if I go to chapter 17 of the Apocalypse, the whole light is at last flashing before our eyes, as the revelation of the present and future of the Church!
Note for example, as an amazing verification, that Jerusalem the harlot is worse than her companions who symbolise the neighbouring peoples. Ezekiel chokes with shame and anger because of the outrage done to God, the wound made to the Heart of a very loving Father and Bridegroom. But see the horror: « When you committed fornications, acting like a shameless prostitute, you were unlike a prostitute, since you disdained payment. All harlots receive gifts. But you rather offer (remember this word!) your gifts to all your lovers, bribing them to come to you from all sides for your harlotry. Thus in your harlotry you were different from all other women. No one sought you out for prostitution. Since you gave payment instead of receiving it, so vicious and perverted you were. » (Ez 16: 30-34) Then, I remembered having noticed in a first reading of the conciliar text this: this chapter addresses the “role of the church in the modern world”. But the Latin title is more precise, De munere Ecclesiæ, On the Gift of the Church, let us say, On the Church’s Contribution to the Modern World. Now, after article 40, which announces the « relationship » that is going to be established, for it is new, there follow these titles:
Art. 41. Assistance that the Church wants to offer (sic) to every man (does it not remind you of something?)
Art. 42. Assistance that the Church seeks to offer to human society.
Art. 43. assistance that the Church seeks to offer to human society, through Christians…
Art. 44. Assistance that the Church receives from the world of today.
There is still a little gift…
Thus, like Jerusalem at the time of the last kings, who were both « God’s sons » in virtue of their hereditary right as David’s descendants, but debauched idolaters with a kind of suicidal and blasphemous furor, the church today has a double commerce, one that is rightful with her God and one adulterous with the world. When she explains her ambiguous behaviour, she passes from the one to the other of what we call today her “partners”. It is staggering! We see with some surprise that she offers so many gifts taken from her « first husband’s » treasure, as Hosea (2.9) would say; in her fury she would offer herself to the ultimate outrages and boast at last in the presence of her people about having espoused the world wearing the same sumptuous ornaments and jewels of her first nuptials with her God.
§ 2. Coming forth from the eternal Father’s love, (a reference to Tt 3:4: God’s “philanthropy”) founded in time by Christ the Redeemer and made one in the Holy Spirit, the Church has a saving and an eschatological purpose (in simple terms, it is eternal salvation at the end of her “navigation” here below) which can be fully attained only in the future world. This resembles the beginning of the touching allegory in Ezekiel 16. Everything is correct; it is the Church of yesterday…
« But she is already present in this world… »This « but » is disturbing; we are on the alert: « …and is composed of men, that is, of members of the earthly city who have a call to form the family of God’s children during the present history of the human race, and to keep increasing it until the Lord returns. » It is unclear, and the eyes of the woman light up with a disquieting fire. Is this « family of God’s children » still Christ’s Church, and are « God’s children » baptised and faithful Catholics? Or are the Carmelites going to amuse themselves in fairs and squares under the pretext of making street children – whatever their religion and race – increase in number for Christ’s return? We are beginning to navigate on a zigzag course…
« United on behalf of heavenly values and enriched by them, this family has been “constituted and structured as a society in this world” (there is a reference to the Constitution De Ecclesia of this same Council; there is nothing to say, it is still the honest woman who expresses her state of Covenant with God) by Christ, and is equipped “by appropriate means for visible and social union”(the same reference is repeated in order to make us confident). Thus the Church, at once “a visible association and a spiritual community,”(Once again there is the same reference; my trust has risen to the degree of “maximum alert”; my sonar attentive, and my eyes, focused on the screen, tell me that the target drifts directly…) forward together with humanity (this is not very respectable company) and experiences the same earthly lot which the world does. »
Here is the worst. This woman who is forgetful of the proverb: “speech is silver; silence is golden”, attempts to justify herself. The Fathers of the Council should not have permitted such insolence. « She (this Church) serves as a leaven and as a kind of soul for human society (there is still the same reference, which is, however, much more debatable, as we shall see further on) as it is to be renewed (sic) in Christ and transformed (sic) into God’s family. » This reminds me of the heyday of the jac (the Young Christian Farmers’ Association) when, after Vespers, we saw the parish’s singers changing their soul and their clothes to go Christianise the people at the dance. It was not a very sure « leaven », and the dance hall was hardly “renewed” through it nor was it “transformed” by the call that these poor bacchantes made after midnight.
There is an insidious passage from the activities that the Church of all time made publicly to the dark actions of the same Church who goes to find bastard children in order to extend « God’s family » to the whole world. The limit of tolerance of the thoughts, words, and actions that will necessarily result from it, is largely exceeded. Did the redactor of the text realise it? He begins by making a naïve admission.
§ 3. « In actual fact… » he writes, thus revealing the falsehood of the previous words… but he does not retract it and the Council will not withdraw it! « In actual fact, the earthly and the heavenly city penetrate each other »… Ezekiel must have been jubilant to see that his crude language was used in the Council by an imitator who was capable of saying things as they are.
Thus, this interesting « mutual penetration of the earthly and the heavenly city (oh! no, no, you are not going to lie also in order to get out of a difficulty! It is not a question of Heaven but of your conciliar Church. So, there comes about for the conservative, lower middle class to which we belong the recent, novel, revolutionary, scandalous mutual penetration “of the world and the Church”) is a fact, accessible to faith alone ».
You are getting bogged down! The millions of human beings whom you address do not have these « eyes of faith » that enable us to believe and to understand enough to be penetrated by it without touching, feeling, or seeing anything. As for us, the Church of yesteryear, I really fear to understand in the light of the true faith of all time and forever, that the faith for which you require help is a blind, unjustified, and baseless consent to obey slavishly your abusive authority, in favour of a Gnosis that we are going to learn from you.
The effort must be gigantesque, since after having called « faith » to your rescue! you still ask for a more complete assent with the word: « Indeed… » What now? « Indeed, it (this « mutual penetration ») remains a mystery of human history, which sin will keep in great disarray until the splendour of God’s sons, is fully revealed (this admirable vision of a future that you promise us appears here in order to get a strange “mystery” through, admit it). »
We feel our way along. Ezekiel whispers to me: all this gibberish is used as a last resort for a woman whose husband or children have finally discovered her double life. The Council embarks on incomprehensible explanations in order to disconcert minds that, alas! ask for nothing other than to be reassured.
But we here, for the forty years that it has lasted, we must bring everything out into the light of day. Thus, the Church has strayed from her first Covenant and from the care of her children in order to hang about fairs, be accosted there, and bring back new children. Here is the first obscure point: when you say that it is in order to increase « God’s family », do you include in it the citizens of the world for whom God is nothing less than a father?
You pass from this false good reason to another that is no better when you assure that your presence in the midst of the world is not scandalous but is of the sort of mutual penetration of the “leaven” in the dough, like a soul in a body thus renewed and transformed. This is where you quote the constitution De Ecclesia, and especially its note 9 on article 38. You have to ferret about in order to find someone to vouch for you! It is a quotation that is very well known, too well known, from a very ancient Christian writing, the Epistle to Diognetus. Here it is: « In brief, “Christians must be in the world what the soul is in the body”. »
Later on, St. John Chrysostom will use the very evangelical comparison of the leaven (same reference). It is very, very clever. But tell us at last if you are speaking of the world of today with which the Church travels hereafter and with which she inevitably “dialogues”, when you foresee that, renewed through your good offices, it will soon be transformed into « God’s family ».
I ask you: is it or is it not going to enter the Church, which is God’s legal, legitimate, and sacramental family? Or is it going to form on its own another and a truer « family of God »?
You say that it is a « mystery » all the more incomprehensible, according to you, because sin keeps the work of mutual penetration in great disarray. I think that this surprising formula is only an attempt to escape a checkmate.
Let us continue:
« But… » This “but” does not correspond to anything and confesses the confusion: in order to face the pack in pursuit, the strong conjunction “for” would be necessary… For here is the main part of my defence: « … pursuing the saving purpose which is proper to her (by giving children to her lawful husband, it is correct), the Church does not only communicate divine life to men (that may happen…) but in some way casts the reflected light of that life over the entire earth (on beaches, in bars?)... »
Ah! I have understood! The Church gives the divine life that she has received from her bridegroom to the children who have been born of Him… But she distributes powerful rays throughout the whole world, which constitutes a family of people touched by these rays; an immense family that extends beyond the limited number of Catholics, who are born of God. How can we grasp and appreciate this precious gift that the Church devotes (sic!) to the irradiation of the world outside of the hours and nights that she works in God’s service? Here is the harlot’s answer. The poor woman, she is convinced this time that she is on the right track and is nonplussing us:
« … most of all by its healing and elevating impact on the dignity of the person, by the way in which it strengthens the seams of human society and imbues the everyday activity of men with a deeper meaning and importance. Thus through her individual matters and her whole community, the Church believes she can contribute greatly toward making the family of man and its history more human. »
There, everything is said and it is hair-raising. The double household is perfectly set up; everything is in double company. The one is patrimonial; the other, anonymous. The lawful spouse obviously draws all possible riches in the family concern in order to put them back into her other concern, which should normally end up absorbing the first one. The world is in expectation!
All of this is very well set up, so much so that when inaugurating the new organisation that has been officially approved, the Council does not fear to thank all the men and women who helped greatly with the first activities in the time of clandestinity. It resembles a civil speech to inaugurate anything by anyone in an ad hoc style:
§ 4. « In addition, the Catholic Church gladly holds in high esteem the things which other Christian Churches and ecclesial communities have done or are doing cooperatively by way of achieving the same goal. »
Forgive me for being in a fury, but this declaration of intimate satisfaction causes it: it is like the missus who meets her pimp in his house with the red lights and who finds women and girls whom she knows and who have come there for the same reason. She no longer feels all alone and fears less the criticism from people around her.
« At the same time, she is convinced (of what, now? We tremble) that she can be abundantly and variously helped by the world in the matter of preparing the ground for the Gospel. This help she gains from the talents and industry of individuals and from human society as a whole. »
Who knows what this hollow parlance means! It seems that we will find out further on… Thus, I continue along Ezekiel’s line. The adulterous woman is sincerely delighted that the other girls and ladies whom she has met in the « world » go around with her own daughters and sons, making their reservations and prejudice disappear. This smoothes the way to the forthcoming hour of her divorce from her first husband, so that they may move out of the house and go into the world.
If I am wrong, all this gibberish is incomprehensible, insignificant, and absurd. But what follows is going to confirm or invalidate Ezekiel’s prophecy. This is what they announce to us: « The Council now sets forth certain general principles (that the second part of Gaudium et spes will detail) for the proper fostering of this mutual exchange and assistance in concerns which are in some way common to the world and the Church. » All this smells good – « sentia bone » in Latin – « Mutui hujus commercii atque adjutori, in illis quæ Ecclesiæ et mundo quodammodo (!) sunt communia, rite promovendi (sic !) »… Such terms do not refer to anything other than to the very special « commerce » and « assistance » that must ritually (rite, sic!) be intensified and increase… between a lost girl and her, how do you say? Yes, that’s right, her pimp. My work is sad, sad as that of Ezekiel in his time or of Jeremiah who wept over it.
« All the day I am an object of laughter; everyone mocks me. Whenever I speak, I must cry out: “Violence and outrage!” The word of Yahweh has brought me derision and reproach all the day. I say to myself: “I will not mention Him, I will speak in His Name no more”; but then it becomes like fire burning in my heart, imprisoned in my bones; I grow weary holding it in, I cannot endure it. » (Jr 20:2-9)
ASSISTANCE THAT THE CHURCH WANTS TO OFFER EVERY MAN.
… Quite apart from all pursuit of conversion (of course!)
There are funny moments in this work. For example, I went to consult the Latin text in order to be enlightened about the quality and intensity of this « offer » of the Church’s « assistance » to « every man »… and I came across these words: « præstare satagit ». We can easily understand this last word, which evokes reaching the point of saturation in an action of the type: “enough is enough”. But it is rare: according to my concordance, it is found three times in the Bible.
a) Martha « busied herself » (satagebat), « bustled about with much serving ». We can understand this good Martha! To serve Jesus and the holy Apostles (Lk 10:40)!
b) St. Peter exhorts his brethren to « be eager » in the pursuit of virtues (2 Pt 1:5-7). « Therefore, brethren, be all the more eager (satagite) to make your call and election firm. » (2 Pt 1:10)
Here is the marvellous concurrence that will help St. Ignatius in « discerning spirits », between that of God, of Jesus Christ, and that of the Devil. I quote this admirable teaching:
« The day of the Lord will come like a thief, and then the heavens will pass away with a mighty roar and the elements will be dissolved by fire, and the earth and everything done on it (the human works it contains) will be burned up. Since everything is to be dissolved in this way, what sort of persons ought you to be, conducting yourselves in holiness and devotion, waiting for and hastening the coming of the Day of God, because of which the heavens will be dissolved in flames and the elements melted by fire. But according to His promise we await new heavens and a new earth in which righteousness dwells.
« Therefore, beloved, since you await these things, be eager (satagite) to be found without spot or blemish before Him, at peace. Consider the patience of our Lord as salvation, as our beloved brother Paul, according to the wisdom given to him, also wrote to you. » (2 Pt 3:10-15)
So, see all these saints, Martha but also Mary, and Peter, Paul, and their faithful, « eager » in the service of their one Lord, with untiring zeal, knowing that the world is close to its end, when all its works, material constructions, ideologies and spiritual institutions will disappear forever. * In the meantime, the conciliar Church already « offers herself », « hastens », busies herself with all her zeal in connection with this world, which is only a folly of Satan for the loss of souls. The concurrence of languages in the contradiction of spirits and hearts amused me because I suspect the Latinists with having engaged in resistance with the hope of slowing down the Church’s race to her adulteries. Having said this, let us take a look at the Church’s first « offer » to the world; there are three of them, I remind you; and to top it off, the Church’s words of thanks to this same world for its (little) gifts.
The thundering style is more overblown than ever:
41. § 1. « Modern man (sic!) is on the road to a more thorough development of his own personality, and to a growing discovery and vindication of his own rights. » I like this frankness, this cynicism: man does not claim it in favour of his oppressed neighbour, he goes to great lengths for himself, and this is quite true. « Since it has been entrusted to the Church (the authoritative tone is quite appropriate for highlighting her charms, her offers, her gifts) to manifest the mystery of God, (do not forget who she is! She is the Spouse of the King of Heaven!) who is the ultimate goal of man, (she is not a simple, ordinary woman)... » Well! This Church surrounds man with attentions: she « reveals (sic!) to man at the same time the meaning of his own existence, that is, the innermost truth about himself. » I have commented on the words « she reveals » with an exclamation that leads us to reflect; the end of the sentence confirms my indignation. I explain:
God reveals His mysteries to her, which is proof of her unequalled elevation. But at present she is not in the least occupied with this. She has her rendezvous with what she calls « man ». To him she entrusts another “revelation”, other “mysteries”, concerning his earthly existence. She knows, whether he be a believer or an unbeliever, that what she is going to reveal to him is « the innermost truth about himself »; whether God is the « ultimate goal » of humanity, we have time to ponder. It is not what man is expecting today.
« The Church truly knows (she acts in full knowledge of the divine Truth and takes advantage of it) that only God, whom she serves, meets the deepest longings of the human heart, which is never fully satisfied by what this world has to offer (in the wording for of the original French text, our Father sees a discreet salutation to André Gide, a dear, nefarious colleague!)… »
Then in that case, let the Church, the humble « servant » of God, faithfully teach God’s mysteries! No, that is too easy, and it would foil our relations with « the world of today »! Just follow the serpentine reasoning of the loose woman who goes eagerly to meet her man:
« She also knows (from her source that she alone knows) that man (who showed her his nudity) is constantly worked upon by God’s spirit (she claims it is God’s Spirit), and hence can never be altogether indifferent to the problems (sic) of religion. The experience of past ages (the tremendous and miraculous « experience » of holiness in the Church) proves this, as do numerous indications in our own times (that are to be received with caution…) »
Watch out for the « yes, but… » argument. When you lower your harquebus, a well aimed arrow is going to bring you down!
« For man will always yearn to, at least in an obscure way know (this is the first manoeuvre that aims at passing from the Church to the house with red lights), what is the meaning of his life, of his activity, of his death. The very presence of the Church recalls these problems to his mind (here is the second slide: her presence is silent as regards the response while her gesture becomes equivocal). But (this is the beginning of an ingenious reversal) only God, who created man to His own image and ransomed him from sin, provides the most adequate answer to the questions… » Here, the fall has started.
« … He does through what He has revealed in Christ His Son (the switch is there, under your feet), who became man. »
There it is, a brutal swerve: the way of Divine Revelation is already growing more and more distant to our right, and we forge ahead towards the brothel where man is waiting for us. They will speak to her about the man Jesus in order to intone together a passionate hymn in praise of the perfect Man: « Whoever follows after Christ, the perfect Man, becomes himself more of a man. » The conclusion is Gnostic.
Immediately, the Council triumphs by vaunting the quality of this new “faith”, as a means that is offered to the world through the eager agency of the Church to satisfy all her desires.
The Church moves. She settles into the house on the other side of the street and offers to dialogue with its boarders and customers so that a healthy humanism may reign among them according to the aspirations of the present-day world. The Council tries to give substance to these ever so wretched offers of services. Read it; it does not even deserve to be commented on, barring surprises.
§ 2. « Thanks to this belief (sic), the Church can anchor the dignity of human nature against all tides of opinion (it is a waste of time to accuse her of following all of them without daring to thwart even the worse), for example those who undervalue the human body or idolise it. By no human law can the personal dignity and liberty of man be so aptly safeguarded as by the Gospel of Christ which has been entrusted to the Church. For this Gospel announces and proclaims the freedom of the sons of God, and repudiates all the bondage which ultimately results from sin; it has a sacred reverence for the dignity of conscience and its freedom of choice, constantly advises that all human talents be employed in Christ’s service (of course, but let us pass over this, for this aspect of things counts so little today!) and men’s, and, finally, commends all to the charity of all. »
In this programme manifesto, who would have raised an eyebrow at the mention of the « freedom of the sons of God »? It was bound to happen! She has moved. The sign has remained on the pediment of the old house. Then, the other evening it was taken down and hung on the house with the red lights. God is not there; that is certain. Yet they have high hopes that all the sons of God, who used to attend the Church of the past will meet again in the communion of the new “faith”, bringing to a climax the « mutual penetration of love and services » of the Church and the world, since all men of good will belong totally to the world and be sons of God, one in heart, one in fervour. On the next holiday the inauguration of the House of the « sons of God » will be held.
The Council triumphs modestly: « This agrees with the basic law of the Christian dispensation. » What ever is this « basic law »? I do not have the slightest idea what it is.
« For though the same God is Saviour and Creator, Lord of human history as well as of salvation history (what the devil is going to come out of this brainwave!), in the divine arrangement itself, the rightful autonomy of the creature, and particularly of man is not withdrawn, but is rather re-established in its own dignity and strengthened in it. »
It is senseless gibberish from which one falsehood remains: the so-called « autonomy of the creature », which is metaphysical foolishness, a logic absurdity, and a theological blasphemy proper to a Council of demons, a synagogue of Satan (Ap 2.5). What service does the world receive from such “offers”? This:
§ 3. « The Church, therefore, by virtue of the Gospel committed to her… » If it were Christ’s Gospel, we should admit that it has fallen into very bad hands, but this modern Church had previously distinguished Divine Revelation, which constitutes the old religion, from her own Revelation, entrusted to her by a Spirit that no one knows what to call and that covers, or mandates, its present adultery with the World. So, what can we find in her other than the stains of her horrible instructor, what St. John rightly calls « deep secrets of Satan » (Ap 2:24).
Listen to her proclaiming these horrors:
« …proclaims the rights of man; she acknowledges and greatly esteems the dynamic movements of today by which these rights are everywhere fostered. » From the brothel where she is perorating, what can she utter other than blasphemies, praise and flattery to her keeper of whom she has become enamoured? It is an awful situation! In her madness, she contradicts herself like a lush, undoubtedly after having been thrashed as a warning that she must not go too far:
« Yet these movements must be penetrated by the spirit of the Gospel and protected against any kind of false autonomy. » Well, well! It is yet another game of the Devil because it supposes that suddenly this Church that makes pompous prophecies on request, proclaims that there is a true and false autonomy and, denouncing the false, presents herself as attached to the true one. What clever devices, when it is known that there is neither true nor false autonomy of any creature, past, present, or future.
She continues: « For we are tempted to think that our personal rights are fully ensured only when we are exempt from every requirement of divine law. But this way lies not the maintenance of the dignity of the human person, but its annihilation. »
This last paragraph may be the word of conservative who imposed a few “modi”, i.e., modifications intended to improve an unacceptable text. Well! In its last sentence, it shows to what « depth of Satan » the mass of conciliar bishops fell, because the claim to autonomy seems bad to them, because, when all is said and done, it seemed contrary to « human dignity » to them, yet without their feeling more horror and fear of the irremissible blasphemy that the Council thus proclaimed before the world!
How was it that the best of the conciliar Fathers, after this profusion of insanities and challenges thrown in the Face of God, did not leave the Aula lamenting and crying: « Woe to us, woe to the earth, because we have sullied our wedding garment in Satan’s orgies and we defied the Holy One even in His Sanctuary! » Not one left. Thus it is, by the permission of God, a Spirit of darkness kept them deaf, mute, and blind to the works of Satan opening the era of the Great Apostasy, in Rome itself, the see of Peter.