Et accesserunt ad eum pharisæi et sadducæi tentantes: et rogaverunt eum ut signum de cælo ostenderet eis. At ille respondens, ait illis: Facto vespere dicitis: Serenum erit, rubicundum est enim cælum. Et mane: Hodie tempestas, rutilat enim triste cælum. Faciem ergo cæli dijudicare nostis: signa autem temporum non potestis scire? Generatio mala et adultera signum quærit: et signum non dabitur ei, nisi signum Jonæ prophetæ. Et relictis illis, abiit.
Matt. xvi. 1-4.
RESCRIPTUM «EX AUDIENTIA SS.MI»
Summus Pontifex decernit ut duo Documenta quae praecedunt edantur per publicationem in situ electronico Vaticano et in Actis Apostolicae Sedis, velut Magisterium authenticum.
Ex Aedibus Vaticanis, die V mensis Iunii anno MMXVII
Petrus Card. Parolin Secretarius Status
Est Rosarium praecipue implorando Matris Dei patrocinio adversus hostes catholici nominis institutum.
Leo P.P. XIII., Salutaris ille spiritus precum, die XXIV. Decembris An. MDCCCLXXXIII.
Our Cathedral of St Michael and St Gudula is a Catholic building built by our fathers to be a House of God, for the celebration of the holy Mass, for the praise of God and the saints.
The occupation of our cathedral by Protestants to commemorate the 500th anniversary of the Reformation is therefore a profanation.
Indeed, the so-called Reformation was really a revolt: under the pretext of combatting abuses, Luther rebelled against the divine authority of the Catholic Church, denied numerous Truths of the Faith, abolished the Sacrifice of the Mass and the Sacraments, rejected the necessity of good works and the practice of Christian virtues. Finally, he attacked the veneration of the Virgin Mary and the saints, the religious life and monastic vows.
This terrible revolution was a great tragedy for Christian society and for the salvation of souls. And the Lutheran errors are still heresies today because the Truth is eternal.
Extracted from leaflet (original in French) distributed during youth protest of ceremony celebrating the 500th anniversary of the Protestant Reformation in St. Michael and St. Gudula Cathedral, Brussels.
His verbis, actis, et omissionibus, et in iis sententiis libri Amoris laetitia quas supra diximus, Sanctitas Vestra sustentavit recte aut oblique, et in Ecclesia (quali quantaque intelligentia nescimus nec iudicare audemus) propositiones has sequentes, cum munere publico tum actu privato,propagavit, falsas profecto et haereticas:
(1) “Homo iustificatus iis caret viribus quibus, Dei gratia adiutus, mandata obiectiva legis divinae impleat; quasi quidvis ex Dei mandatis sit iustificatis impossibile; seu quasi Dei gratia, cum in homine iustificationem efficit, non semper et sua natura conversionem efficiat ab omni peccato gravi; seu quasi non sit sufficiens ut hominem ab omni peccato gravi convertat.”
(2) Christifidelis qui, divortium civile a sponsa legitima consecutus, matrimonium civile (sponsa vivente) cum alia contraxit; quique cum ea more uxorio vivit; quique cum plena intelligentia naturae actus sui et voluntatis propriae pleno ad actum consensu eligit in hoc rerum statu manere: non necessarie mortaliter peccare dicendus est, et gratiam sanctificantem accipere et in caritate crescere potest.”
(3) “Christifidelis qui alicuius mandati divini plenam scientiam possidet et deliberata voluntate in re gravi id violare eligit, non semper per talem actum graviter peccat.”
(4) “Homo potest, dum divinae prohibitioni obtemperat, contra Deum ea ipsa obtemperatione peccare.”
(5) “Conscientia recte ac vere iudicare potest actus venereos aliquando probos et honestos esse aut licite rogari posse aut etiam a Deo mandari, inter eos qui matrimonium civile contraxerunt quamquam sponsus cum alia in matrimonio sacramentali iam coniunctus est.”
(6) “Principia moralia et veritas moralis quae in divina revelatione et in lege naturali continentur non comprehendunt prohibitiones qualibus genera quaedam actionis absolute vetantur utpote quae propter obiectum suum semper graviter illicita sint.”
(7) “Haec est voluntas Domini nostri Iesu Christi, ut Ecclesia disciplinam suam perantiquam abiciat negandi Eucharistiam et Absolutionem iis qui, divortium civile consecuti et matrimonium civile ingressi, contritionem et propositum firmum sese emendandi ab ea in qua vivunt vitae conditione noluerunt patefacere.”
These propositions all contradict truths that are divinely revealed, and that Catholics must believe with the assent of divine faith. They were identified as heresies in the petition concerning Amoris laetitia that was addressed by 45 Catholic scholars to the cardinals and Eastern patriarchs of the Church. It is necessary for the good of souls that they be once more condemned by the authority of the Church. In listing these seven propositions we do not intend to give an exhaustive list of all the heresies and errors which an unbiased reader, attempting to read Amoris laetitia in its natural and obvious sense, would plausibly take to be affirmed, suggested or favoured by this document: a letter sent to all the cardinals of the Church and to the Eastern Catholic patriarchs lists 19 such propositions.Rather, we seek to list the propositions which Your Holiness’s words, deeds and omissions, as already described, have in effect upheld and propagated, to the great and imminent danger of souls.
— Correctio filialis de haeresibus propagatis, 16 July 2017.
By these words, deeds, and omissions, and by the above-mentioned passages of the document Amoris laetitia, Your Holiness has upheld, directly or indirectly, and, with what degree of awareness we do not seek to judge, both by public office and by private act propagated in the Church the following false and heretical propositions:
1). ‘A justified person has not the strength with God’s grace to carry out the objective demands of the divine law, as though any of the commandments of God are impossible for the justified; or as meaning that God’s grace, when it produces justification in an individual, does not invariably and of its nature produce conversion from all serious sin, or is not sufficient for conversion from all serious sin.’
2). ‘Christians who have obtained a civil divorce from the spouse to whom they are validly married and have contracted a civil marriage with some other person during the lifetime of their spouse, who live more uxorio with their civil partner, and who choose to remain in this state with full knowledge of the nature of their act and full consent of the will to that act, are not necessarily in a state of mortal sin, and can receive sanctifying grace and grow in charity.’
3). ‘A Christian believer can have full knowledge of a divine law and voluntarily choose to break it in a serious matter, but not be in a state of mortal sin as a result of this action.’
4). ‘A person is able, while he obeys a divine prohibition, to sin against God by that very act of obedience.’
5). ‘Conscience can truly and rightly judge that sexual acts between persons who have contracted a civil marriage with each other, although one or both of them is sacramentally married to another person, can sometimes be morally right or requested or even commanded by God.’
6). ‘Moral principles and moral truths contained in divine revelation and in the natural law do not include negative prohibitions that absolutely forbid particular kinds of action, inasmuch as these are always gravely unlawful on account of their object.’
7). ‘Our Lord Jesus Christ wills that the Church abandon her perennial discipline of refusing the Eucharist to the divorced and remarried and of refusing absolution to the divorced and remarried who do not express contrition for their state of life and a firm purpose of amendment with regard to it.’
— Correctio filialis de haeresibus propagatis, 16 July 2017.
Our Lord Jesus Christ, Which with His most precious blood hath redeemed and washed us from all our sins and iniquities, that He might purchase unto Himself a glorious spouse without spot or wrinkle, and the Father hath appointed Head over all His Church, He by His mercy absolve you. And we, by apostolic authority given unto us by the most holy lord Pope Julius III., His vicegerent here on earth, do absolve and deliver you, and every of you, with the whole realm and dominions thereof, from all heresy and schism, and from all and every judgment, censures, and pains, for that cause incurred; and, also, we do restore you again unto the unity of our mother the holy Church, as in our letters more plainly it shall appear: in the Name of the Father, the Son, and the Holy Ghost.
Absolution restoring the Realm of England to Catholic unity, proclaimed 30 November 1554, the Queen, the King, and the Papal Legate being all present in the House of Lords.
The secretary for the Unity of Christians said on 18 November 1964 in the Council Hall about Nostra Aetate: “As to the character of the declaration, the secretariat does not want to write a dogmatic declaration on non-Christian religions, but, rather, practical and pastoral norms.” Nostrae Aetate does not have any dogmatic authority, and thus one cannot demand from anyone to recognize this declaration as being dogmatic. This declaration can only be understood in the light of tradition and of the continuous Magisterium. For example, there exists today, unfortunately, the view — contrary to the Catholic Faith — that there is a salvific path independent of Christ and His Church. That has also been officially confirmed last of all by the Congregation for the Faith itself in its declaration, Dominus Jesus. Therefore, any interpretation of Nostrae Aetate which goes into this direction is fully unfounded and has to be rejected.
Archbishop Guido Pozzo, Secretary to the Pontifical Commission Ecclesia Dei, interview in Die Zeit (32/2016).
Manifestum est autem quod infidelitas est peccatum contra ipsum Deum, secundum quod in se est veritas prima, cui fides innititur. Schisma autem est contra ecclesiasticam unitatem, quae est quoddam bonum participatum, et minus quam sit ipse Deus. Unde manifestum est quod peccatum infidelitatis ex suo genere est gravius quam peccatum schismatis.
Sancti Thomae de Aquino, Summa Theologiae, IIª-IIae q. 39 a. 2 co.
It is not only one Church which is in peril, nor yet two or three which have fallen under this terrible storm. The mischief of this heresy spreads almost from the borders of Illyricum to the Thebaid. Its bad seeds were first sown by the infamous Arius; they then took deep root through the labours of many who vigorously cultivated the impiety between his time and ours. Now they have produced their deadly fruit. The doctrines of true religion are overthrown. The laws of the Church are in confusion. The ambition of men, who have no fear of God, rushes into high posts, and exalted office is now publicly known as the prize of impiety. The result is, that the worse a man blasphemes, the fitter the people think him to be a bishop. Clerical dignity is a thing of the past. There is a complete lack of men shepherding the Lord’s flock with knowledge. Ambitious men are constantly throwing away the provision for the poor on their own enjoyment and the distribution of gifts. There is no precise knowledge of canons. There is complete immunity in sinning; for when men have been placed in office by the favour of men, they are obliged to return the favour by continually showing indulgence to offenders. Just judgment is a thing of the past; and everyone walks according to his heart’s desire. Vice knows no bounds; the people know no restraint. Men in authority are afraid to speak, for those who have reached power by human interest are the slaves of those to whom they owe their advancement. And now the very vindication of orthodoxy is looked upon in some quarters as an opportunity for mutual attack; and men conceal their private ill-will and pretend that their hostility is all for the sake of the truth. Others, afraid of being convicted of disgraceful crimes, madden the people into fratricidal quarrels, that their own doings may be unnoticed in the general distress. Hence the war admits of no truce, for the doers of ill deeds are afraid of a peace, as being likely to lift the veil from their secret infamy. All the while unbelievers laugh; men of weak faith are shaken; faith is uncertain; souls are drenched in ignorance, because adulterators of the word imitate the truth. The mouths of true believers are dumb, while every blasphemous tongue wags free; holy things are trodden under foot; the better laity shun the churches as schools of impiety; and lift their hands in the deserts with sighs and tears to their Lord in heaven. Even you must have heard what is going on in most of our cities, how our people with wives and children and even our old men stream out before the walls, and offer their prayers in the open air, putting up with all the inconvenience of the weather with great patience, and waiting for help from the Lord.
The word which came unto Jeremiah from the Lord, when king Zedekiah sent unto him Pashur the son of Melchiah, and Zephaniah the son of Maaseiah the priest, saying,
Enquire, I pray thee, of the Lord for us; for Nebuchadrezzar king of Babylon maketh war against us; if so be that the Lord will deal with us according to all his wondrous works, that he may go up from us.
Then said Jeremiah unto them, Thus shall ye say to Zedekiah:
Thus saith the Lord God of Israel; Behold, I will turn back the weapons of war that are in your hands, wherewith ye fight against the king of Babylon, and against the Chaldeans, which besiege you without the walls, and I will assemble them into the midst of this city.
And I myself will fight against you with an outstretched hand and with a strong arm, even in anger, and in fury, and in great wrath.
And I will smite the inhabitants of this city, both man and beast: they shall die of a great pestilence.
And afterward, saith the Lord, I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life: and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have mercy.
And unto this people thou shalt say, Thus saith the Lord; Behold, I set before you the way of life, and the way of death.
He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey.
For I have set my face against this city for evil, and not for good, saith the Lord: it shall be given into the hand of the king of Babylon, and he shall burn it with fire.
And touching the house of the king of Judah, say, Hear ye the word of the Lord;
O house of David, thus saith the Lord; Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it, because of the evil of your doings.
Behold, I am against thee, O inhabitant of the valley, and rock of the plain, saith the Lord; which say, Who shall come down against us? or who shall enter into our habitations?
But I will punish you according to the fruit of your doings, saith the Lord: and I will kindle a fire in the forest thereof, and it shall devour all things round about it.
Sed licet nos aut angelus de cælo evangelizet vobis præterquam quod evangelizavimus vobis, anathema sit. Gal. i. 8.
Two religions confront each other; we are in a dramatic situation and it is impossible to avoid a choice, but the choice is not between obedience and disobedience. What is suggested to us, what we are expressly invited to do, what we are persecuted for not doing, is to choose an appearance of obedience. But even the Holy Father cannot ask us to abandon our faith.
We therefore choose to keep it and we cannot be mistaken in clinging to what the Church has taught for two thousand years. The crisis is profound, cleverly organized and directed, and by this token one can truly believe that the mastermind is not a man but Satan himself. For it is a master-stroke of Satan to get Catholics to disobey the whole of Tradition in the name of obedience. A typical example is furnished by the “aggiornamento” of the religious societies. By obedience, monks and nuns are made to disobey the laws and constitutions of their founders, which they swore to observe when they made their profession. Obedience in this case should have been a categorical refusal. Even legitimate authority cannot command a reprehensible and evil act. Nobody can oblige anyone to change his monastic vows into simple promises, just as nobody can make us become Protestants or modernists. St. Thomas Aquinas, to whom we must always refer, goes so far in the Summa Theologica as to ask whether the “fraternal correction” prescribed by Our Lord can be exercised towards our superiors. After having made all the appropriate distinctions he replies: “One can exercise fraternal correction towards superiors when it is a matter of faith.”
If we were more resolute on this subject, we would avoid coming to the point of gradually absorbing heresies. At the beginning of the sixteenth century the English underwent an experience of the kind we are living through, but with the difference that it began with a schism. In all other respects the similarities are astonishing and should give us cause to ponder. The new religion which was to take the name “Anglicanism” started with an attack on the Mass, personal confession and priestly celibacy. Henry VIII, although he had taken the enormous responsibility of separating his people from Rome, rejected the suggestions that were put to him, but a year after his death a statute authorized the use of English for the celebration of the Mass. Processions were forbidden and a new order of service was imposed, the “Communion Service” in which there was no longer an Offertory. To reassure Christians another statute forbade all sorts of changes, whereas a third allowed priests to get rid of the statues of the saints and of the Blessed Virgin in the churches. Venerable works of art were sold to traders, just as today they go to antique dealers and flea markets.
Only a few bishops pointed out that the Communion Service infringed the dogma of the Real Presence by saying that Our Lord gives us His Body and Blood spiritually. The Confiteor, translated into the vernacular, was recited at the same time by the celebrant and the faithful and served as an absolution. The Mass was transformed into a meal or Communion. But even clear-headed bishops eventually accepted the new Prayer Book in order to maintain peace and unity. It is for exactly the same reasons that the post-Conciliar Church wants to impose on us the Novus Ordo. The English bishops in the Sixteenth Century affirmed that the Mass was a “memorial!” A sustained propaganda introduced Lutheran views into the minds of the faithful. Preachers had to be approved by the Government.
During the same period the Pope was only referred to as the “Bishop of Rome.” He was no longer the father but the brother of the other bishops and in this instance, the brother of the King of England who had made himself head of the national church. Cranmer’s Prayer Book was composed by mixing parts of the Greek liturgy with parts of Luther’s liturgy. How can we not be reminded of Mgr. Bugnini drawing up the so-called Mass of Paul VI, with the collaboration of six Protestant “observers” attached as experts to the Consilium for the reform of the liturgy? The Prayer Book begins with these words, “The Supper and Holy Communion, commonly called Mass…,” which foreshadows the notorious Article 7 of the Institutio Generalis of the New Missal, revived by the Lourdes Eucharistic Congress in 1981: “The Supper of the Lord, otherwise called the Mass.” The destruction of the sacred, to which I have already referred, also formed part of the Anglican reform. The words of the Canon were required to be spoken in a loud voice, as happens in the “Eucharists” of the present day.
The Prayer Book was also approved by the bishops “to preserve the internal unity of the Kingdom.” Priests who continued to say the “Old Mass” incurred penalties ranging from loss of income to removal pure and simple, with life imprisonment for further offences. We have to be grateful that these days they do not put traditionalist priests in prison.
Tudor England, led by its pastors, slid into heresy without realizing it, by accepting change under the pretext of adapting to the historical circumstances of the time. Today the whole of Christendom is in danger of taking the same road. Have you thought that even if we who are of a certain age run a smaller risk, children and younger seminarians brought up in new catechisms, experimental psychology and sociology, without a trace of dogmatic or moral theology, canon law or Church history, are educated in a faith which is not the true one and take for granted the new Protestant notions with which they are indoctrinated? What will tomorrow’s religion be if we do not resist?
You will be tempted to say: “But what can we do about it? It is a bishop who says this or that. Look, this document comes from the Catechetical Commission or some other official commission.”
That way there is nothing left for you but to lose your faith. But you do not have the right to react in that way. St. Paul has warned us: “Even if an angel from Heaven came to tell you anything other than what I have taught you, do not listen to him.”
Such is the secret of true obedience.
— Archbishop Marcel Lefebvre’s An Open Letter to Confused Catholics.
What Alanus Copus Nicholas Harpsfield and Father Henry Fitzsimons, of Dublin, have related about John Travers, an Irish doctor of sacred theology, who fell in Henry’s or Elizabeth’s time (I have not definitely ascertained which) is worth repeating. This man wrote something against the English heresy, in which he maintained the jurisdiction and authority of the Pope. Being arraigned for this before the king’s court, and questioned by the judge on the matter, he fearlessly replied — “With these fingers,” said he, holding out the thumb, index, and middle fingers, of his right hand, “those were written by me, and for this deed in so good and holy a cause I neither am nor will be sorry.” Thereupon being condemned to death, amongst other atrocious punishments inflicted, that glorious hand was cut off by the executioner and thrown into the fire and burnt, except the three sacred fingers by which he had effected those writings, and which the flames, — however piled on and stirred up, could not consume.
— Chapters towards a History of Ireland in the reign of Elizabeth, Chapter II,
Philip O’Sullivan Beare.
He established the seat of his cathedral in the town called Glesgu, which is translated “Beloved Family,” and is now called Glasgow. And there he gathered together many servants of God, a family beloved and well known to God, who lived in abstinence following the pattern of the primitive church under the Apostles, without possessions and in holy discipline and divine service.
And the diocese of that episcopate extended to the borders of the Cambrian kingdom, and that kingdom stretched continuously from sea to sea, just like the earthen wall built by the Emperor Severus. After the advice and counsel of the Roman legions, in order to prevent the Picts from rushing into the country, a wall was constructed in this same place that was eight feet wide and twelve feet tall, and it reached up to the river Forth, and divides Scotland from England as a boundary line. And this Cambrian region over which Kentigern now was placed with episcopal honor, had received the Christian faith (as had the whole of Britain) during the time of Pope Eleutherius, when King Lucius ruled. But when the pagans had attacked the island during various times, and having dominion over it, the islanders had thrown away the faith they had received by falling into apostasy. Many also were not yet washed in the health-giving water of baptism, and many were stained by the contagion of manifold heresies. Many, only Christian in name, were wrapped up in the hog pool of multiple vices. Very many had been taught by ministers inexperiened in and ignorant of the law of God. And for these reasons, all the inhabitants of the province had a need for the counsel of a good shepherd, and the cure of a good ruler. Therefore God, the Disposer and Dispenser of all good things, provided, preferred, and proposed Saint Kentigern as a healing remedy, as the sustenance of life and the example, for all the diseases of all the people.
— Jocelin of Furness, Life of St. Kentigern, Chapter XI.