Archive for the ‘John Paul II’ Category

What Else Has Been Destroyed?

October 5, 2012

According to the linked news report, the papers that the pope’s butler leaked were papers that the pope had personally indicated as being papers to be destroyed.    This reminds us of the similar case of Archbishop Dziwsz refusing to follow John Paul II’s request that his personal papers be destroyed after his death.

Given that we see evidence of at least the two most recent popes attempting to have documentation of their papacy destroyed, one really has to wonder, what else has been destroyed by popes over the years?

Zealous “conservative” RCs have a very rose-colored picture of the papacy.  But the reality is that it is institutionalized corruption.  We have the butler and the archbishop to thank for two peeks into the machinations that go on behind the curtain, but does anyone doubt that this is but the tip of the iceberg?

-TurretinFan

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"The" Catholic Position on The Rule of Faith

July 31, 2012

An advocate for the papacy, over in the Greenbaggins comment box wrote:

And, again, whether or not the Papacy is a divine institution – the Burden of Proof is always on him who asserts. In this case, Reformed Christians and Catholic Christians both have something to prove.

The Reformed assertion: Scripture is the Rule of Faith.
The Catholic Assertion: The Church is the Rule of Faith.

I answer:

First, I thought that Mr. Anders had already agreed that Scriptures are “A” rule of faith. If so, then the only question is whether there is another rule of faith in addition. In that case, while the Reformed side may have had something to prove, that time has passed.

After all, if one concedes that the Scriptures are a rule of faith, then one has – in effect – conceded that we have met our burden. The only other assertion required to move from “Scripture is a rule of faith” to “Scripture is THE rule of faith” is the negative proposition “and we don’t have any other rule of faith.”

The burden is on the proponent of that other proposed rule of faith.

Moreover, Mr. Anders specifically asserted: “The Catholic Assertion: The Church is the Rule of Faith.”

Interestingly, Benedict XVI (Yes, I know he’s German like Kung, Rahner, and Luther, but hear me out) is reported as saying:

The word of Scripture is not “an inert deposit within the Church” but the “supreme rule of faith and power of life”. Benedict XVI wrote this in a message to participants in the annual Plenary Session of the Pontifical Biblical Commission, held from Monday, 16, to Friday, 20 April, at the Vatican’s Domus Sanctae Marthae.

L’Osservatore Romano, 21 April 2012

So, will our Roman communion friends concede what that German prelate who claims to be the successor of Peter and Paul concedes? Or do will they deny that Scripture is the supreme rule of faith?

I mean one might think that “the Catholic position” is better expressed by the pope who says: “The Church has always considered and continues to consider Sacred Scripture, together with sacred Tradition, “as the supreme rule of her faith” (DV 21) and as such she offers it to the faithful for their daily life.” (19 June 1985, General Audience)

And yes, he’s quoting from Vatican II, but I hear that they are planning on making even SSPX finally assent to those teachings.

So, what will it be? Will our Roman communion friends be on the pope’s (I suppose that should be popes’, as the 1985 audience would be the Polish prelate, not the German one) side? Do they agree that he has conceded that the Scriptures are a rule of faith and has further alleged that “Tradition” is as well?

If so, we’ve met our burden on this point – but Rome’s apologists still have to meet theirs by somehow deomnstrating that their “Tradition” is to be received as the rule of faith.

-TurretinFan

How Many Mediators?

February 4, 2012

The Vatican Information Service reports (3 February 2012), referring to Benedict XVI:

In conclusion he quoted some words of Blessed John Paul II, calling on the Virgin Mary to intercede with the Lord, so that “all who have received the gift of following Him in consecrated life may be enabled to bear witness to that gift by their transfigured lives, as they joyfully make their way with all their brothers and sisters towards our heavenly homeland and the light which will never grow dim”.

In response to our criticism that Rome makes Mary another mediator and encourages her people to pray not only to God but also to Mary, we are frequently told that those in the Roman communion are just taught to ask Mary to pray for them.

Leaving aside the absurdity of asking a foreigner who doesn’t speak your language and whose ears have long ago returned to dust for anything, we can still see that Marian devotion as advocated by the current and immediately previous popes is not just asking Mary to pray, like we might ask our friends.

Instead, Mary is being asked to intercede on behalf of a class of people.  It is true that this particular request is actually a request for Mary to pray for that class of people.  Thus, it bears some parallels to the description we are given.

The prayer is described as particularly intercessory.  The reason, implied but not stated, for the request is the presumed great power of Mary to obtain those things for which she intercedes.  Yet Scripture suggests that Mary is not especially important in the kingdom of God.  In fact, in response to:

Luke 11:27  And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked.

Jesus said:

Luke 11:28  But he said, Yea rather, blessed are they that hear the word of God, and keep it.

And in response to Mary trying to get an audience with Jesus in this case:

Mark 3:32  And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.

Jesus said:

Mark 3:33-35 
And he answered them, saying, Who is my mother, or my brethren? And he looked round about on them which sat about him, and said, Behold my mother and my brethren! For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

So why, dear reader, would you follow the example and teachings of the most recent two popes and seek out Mary’s intercession, despite Jesus’ teachings?

1 Timothy 2:5  For there is one God, and one mediator between God and men, the man Christ Jesus;

So, if you must pray for those in “consecrated life” then why not pray directly to the Father by the intercession of the Son?  Surely you do not think that Mary is a better intercessor than the Son.

-TurretinFan

P.S. Perhaps it will occur to someone, “But then why ask our brethren here on Earth to pray for us?”  One reason we do that here on Earth is that we have a reciprocal duty to bear one another’s burdens.  We can’t bear Mary’s burdens, because she doesn’t have any.  Moreover, no matter how Rome’s apologists may try to dress it up, we all know she’s not being asked as just another sister in Christ, but as a perceived woman of great power and influence.

Blogger Criticism of the Pope

April 29, 2011

Some people are unhappy because a well-known name in the Roman Catholic apologetics community has taken to criticize two popes. That’s just not something one does, apparently. I’m yet to see any rule in the Code of Canon Law against criticizing popes, but who knows – perhaps I missed something.

If you want to see a real celebrity culture: there it is. If Carl Trueman (or anyone else) thinks that the Evangelical world has celebrities, he need to take a look at what happens when a Roman Catholic blogger suggests that it might possibly be a bad thing for John Paul II to kiss the Koran.

Suggest that Benedict XVI might have been influenced by the liberal tendencies of his late buddy Rahner – and look out!

Popes are fallible and peccable in theory, but in the practice of the blogosphere …

Test Case of the Infallible Magisterium: Ordination of Women

September 23, 2010

Here’s the Official Roman Catholic position on the ordination of women:

COVER LETTER TO BISHOPS’ CONFERENCE PRESIDENTS
Cardinal Joseph Ratzinger


November 8, 1995

The publication in May 1994 of the apostolic letter Ordinatio Sacerdotalis was followed by a number of problematic and negative statements by certain theologians, organizations of priests and religious, as well as some associations of lay people. These reactions attempted to cast doubt on the definitive character of the letter’s teaching on the inadmissibility of women to the ministerial priesthood and also questioned whether this teaching belonged to the deposit of the faith.

This congregation therefore has judged it necessary to dispel the doubts and reservations that have arisen by issuing a responsum ad dubium, which the Holy Father has approved and ordered to be published (cf. enclosure).

In asking you to bring this responsum to the attention of the bishops of your episcopal conference before its official publication, this dicastery is confident that the conference itself, as well as the individual bishops, will do everything possible to ensure its distribution and favorable reception, taking particular care that, above all on the part of theologians, pastors of souls and religious, ambiguous and contrary positions will not again be proposed.

The text of the responsum is to remain confidential until the date of its publication in L’Osservatore Romano, which is expected to be the 18th of November.

With gratitude for your assistance and with prayerful best wishes I remain,

Sincerely Yours in Christ,

Cardinal Joseph Ratzinger


CONCERNING THE TEACHING CONTAINED IN ORDINATIO SACERDOTALIS RESPONSUM AD DUBIUM

Congregation for the Doctrine of the Faith

October 28, 1995

Dubium: Whether the teaching that the Church has no authority whatsoever to confer priestly ordination on women, which is presented in the Apostolic Letter Ordinatio Sacerdotalis to be held definitively, is to be understood as belonging to the deposit of faith.

Responsum: In the affirmative.

This teaching requires definitive assent, since, founded on the written Word of God, and from the beginning constantly preserved and applied in the Tradition of the Church, it has been set forth infallibly by the ordinary and universal Magisterium (cf. Second Vatican Council, Dogmatic Constitution on the Church Lumen Gentium 25, 2). Thus, in the present circumstances, the Roman Pontiff, exercising his proper office of confirming the brethren (cf. Lk 22:32), has handed on this same teaching by a formal declaration, explicitly stating what is to be held always, everywhere, and by all, as belonging to the deposit of the faith.

The Sovereign Pontiff John Paul II, at the Audience granted to the undersigned Cardinal Prefect, approved this Reply, adopted in the ordinary session of this Congregation, and ordered it to be published.

Rome, from the offices of the Congregation for the Doctrine of the Faith, on the Feast of the Apostles SS. Simon and Jude, October 28, 1995.

Joseph Card. Ratzinger
Prefect

Tarcisio Bertone
Archbishop Emeritus of Vercelli

(source)

It’s pretty clear. Ratzinger (then prefect/puppeteer of John Paul II) was alleging that the Roman Catholic Church’s position on the ordination of women is an infallible, irreformable teaching, despite the fact that there is presently (or at least certainly was) dissent within the heirarchy as to whether the failure to ordain women is proper.

Ratzinger, the prefect of the Congregation for the Doctrine of the Faith (the group formerly known as the Inquisition), and Bertone (Emeritus Archbishop) clearly are teaching this doctrine. Ratzinger is now pope. Furthermore, Ratzinger alleges that John Paul II approved this document. So, it virtually has the approval of two consecutive popes.

But here’s the rub.

The document itself is not an exercise of papal infallibility. The document merely alleges that the teaching is something “set forth infallibly by the ordinary and universal Magisterium.” But this document itself is not the ordinary and universal Magisterium. This document is fallible.

So it is possible (whether or not it is likely), that some future pope’s prefect may decide that Ratzinger erred. The practice of non-ordination of women is just something culturally conditioned and a long-standing discipline … and hey-presto, this document ceases to have any authoritative weight against the new document.

Worse yet (for the traditionalists), some future pope may infallibly define that both women and men may be properly ordained. If he does, what will be the use of this document!

As many folks know, the women priests movement continues to be active despite the opposition of the current papacy (link to recent example article).

-TurretinFan

Ratzinger "Led Cover-Up of Child Abuse by Priests"?

February 18, 2010

That’s the claim leveled in this article (link). Take the claim with a grain of salt – the article itself identifies the man who is now known as Benedict XVI as “Thomas Ratzinger” rather than “Joseph Ratzinger.” This, coming hard on the heels of the revelation that John Paul II practiced the pagan practice of self-flagellation (as Triablogue has recently critiqued here and here) cannot help but make some people reconsider their mistaken image of recent popes as holy men (even if they cannot help but admit the depravity of some of the medieval popes like Alexander VI).

– TurretinFan

Shroud News

December 16, 2009

An ancient shroud has been found (link to story). One passage of the article was especially interesting:

Gibson said the remains of the man covered in the cloth consisted of different wrappings for the body and the head, which was consistent with burial practices of the era. He also said research had shown that the weave of the cloth was a simple one, much different from the more complex Shroud of Turin’s.

The reason I thought this was interesting was that we know for a fact that Jesus was wrapped as in the article, not as the shroud depicts things:

John 20:6-7

Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, and the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.

It should be pointed out that the shroud of Turin is one of those fringe areas of Roman Catholicism where “the Church” makes not guarantees about the authenticity but accepts devotion to the shroud as pious:

The Shroud is a challenge to our intelligence. It first of all requires of every person, particularly the researcher, that he humbly grasp the profound message it sends to his reason and his life. The mysterious fascination of the Shroud forces questions to be raised about the sacred Linen and the historical life of Jesus. Since it is not a matter of faith, the Church has no specific competence to pronounce on these questions. She entrusts to scientists the task of continuing to investigate, so that satisfactory answers may be found to the questions connected with this Sheet, which, according to tradition, wrapped the body of our Redeemer after he had been taken down from the cross. The Church urges that the Shroud be studied without pre-established positions that take for granted results that are not such; she invites them to act with interior freedom and attentive respect for both scientific methodology and the sensibilities of believers.

– John Paul II, 24 May 1998 address at Turin
And again, the same day, in another address:

I am pleased once again to greet everyone present, starting with the Archbishop of Turin, dear Cardinal Giovanni Saldarini, together with the Bishops of Piedmont and the civil authorities present, including the representative of the Italian Government, to whom I extend a special greeting. I greet the clergy, the religious, the committed laypeople and all those present, especially the pilgrims who have come with devotion to pay homage to the Shroud.

– John Paul II, 24 May 1998 address at Turin

-TurretinFan

Mary Crowned in Revelation?

August 4, 2009

In a previous point (link), I pointed out the glaring reality of Marian idolatry and the fact that such idolatry was unknown and foreign to Tertullian. I finally have received one of the responses that I expected to receive. This response comes from someone who posted using the name “John”:

Mary is depicted with a crown because scripture does (Rev 12).

I answer:

Revelation 12 is not about Mary, it is about the ancient church. I could quote the standard Reformed expositors on this, but perhaps you’d be more persuaded by the fact that this interpretation is, as far as I have been able to find, the unanimous consent of the fathers. Victorinus of Petau (died about A.D. 303) explained:

“And there was seen a great sign in heaven. A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. And being with child, she cried out travailing, and bearing torments that she might bring forth.”] The woman clothed with the sun, and having the moon under her feet, and wearing a crown of twelve stars upon her head, and travailing in her pains, is the ancient Church of fathers, and prophets, and saints, and apostles, which had the groans and torments of its longing until it saw that Christ, the fruit of its people according to the flesh long promised to it, had taken flesh out of the selfsame people. Moreover, being clothed with the sun intimates the hope of resurrection and the glory of the promise. And the moon intimates the fall of the bodies of the saints under the obligation of death, which never can fail. For even as life is diminished, so also it is increased. Nor is the hope of those that sleep extinguished absolutely, as some think, but they have in their darkness a light such as the moon. And the crown of twelve stars signifies the choir of fathers, according to the fleshly birth, of whom Christ was to take flesh.

– Victorinus, Commentary on the Apocalypse, at Revelation 12:1-2

Likewise, Hippolytus (about A.D. 170 – 236) concurs:

60. Now, concerning the tribulation of the persecution which is to fall upon the Church from the adversary, John also speaks thus: “And I saw a great and wondrous sign in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. And she, being with child, cries, travailing in birth, and pained to be delivered. And the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man-child, who is to rule all the nations: and the child was caught up unto God and to His throne. And the woman fled into the wilderness, where she hath the place prepared of God, that they should feed her there a thousand two hundred and threescore days. And then when the dragon saw it, he persecuted the woman which brought forth the man-child. And to the woman were given two wings of the great eagle, that she might fly into the wilderness, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast (out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and opened her mouth, and swallowed up the flood which the dragon cast) out of his mouth. And the dragon was wroth with the woman, and went to make war with the saints of her seed, which keep the commandments of God, and have the testimony of Jesus.” [Rev. xii. 1–6, etc.]

61. By the woman then clothed with the sun,” he meant most manifestly the Church, endued with the Father’s word, whose brightness is above the sun. And by the “moon under her feet” he referred to her being adorned, like the moon, with heavenly glory. And the words, “upon her head a crown of twelve stars,” refer to the twelve apostles by whom the Church was founded. And those, “she, being with child, cries, travailing in birth, and pained to be delivered,” mean that the Church will not cease to bear from her heart the Word that is persecuted by the unbelieving in the world. “And she brought forth,” he says, “a man-child, who is to rule all the nations;” by which is meant that the Church, always bringing forth Christ, the perfect man-child of God, who is declared to be God and man, becomes the instructor of all the nations. And the words, “her child was caught up unto God and to His throne,” signify that he who is always born of her is a heavenly king, and not an earthly; even as David also declared of old when he said, “The Lord said unto my Lord, Sit Thou at my right hand, until I make Thine enemies Thy footstool.” [Ps. cx. 1.] “And the dragon,” he says, “saw and persecuted the woman which brought forth the man-child. And to the woman were given two wings of the great eagle, that she might fly into the wilderness, where she is nourished for a time, and times, and half a time, from the face of the serpent.” [Rev. xi. 3.] That refers to the one thousand two hundred and threescore days (the half of the week) during which the tyrant is to reign and persecute the Church, which flees from city to city, and seeks concealment in the wilderness among the mountains, possessed of no other defence than the two wings of the great eagle, that is to say, the faith of Jesus Christ, who, in stretching forth His holy hands on the holy tree, unfolded two wings, the right and the left, and called to Him all who believed upon Him, and covered them as a hen her chickens. For by the mouth of Malachi also He speaks thus: “And unto you that fear my name shall the Sun of righteousness arise with healing in His wings.” [Mal. iv. 2.]

– Hippolytus, Treatise on Christ and Antichrist, Sections 60-61

Furthermore Methodius of Olympus and Patara (about A.D. 260 – 312), explained:

John, in the course of the Apocalypse, says: [Rev. xii. 1–6.] “And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: and she, being with child, cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man-child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to His throne. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.” So far we have given, in brief, the history of the woman and the dragon. But to search out and explain the solution of them is beyond my powers. Nevertheless, let me venture, trusting in Him who commanded to search the Scriptures. [St. John v. 39.] If, then, you agree with this, it will not be difficult to undertake it; for you will quite pardon me, if I am unable sufficiently to explain the exact meaning of the Scripture.
The woman who appeared in heaven clothed with the sun, and crowned with twelve stars, and having the moon for her footstool, and being with child, and travailing in birth, is certainly, according to the accurate interpretation, our mother,[Editor’s note in Schaff’s edition: “i.e., the Church. See p 337, note 4, infra.”] O virgins, being a power by herself distinct from her children; whom the prophets, according to the aspect of their subjects, have called sometimes Jerusalem, sometimes a Bride, sometimes Mount Zion, and sometimes the Temple and Tabernacle of God. For she is the power which is desired to give light in the prophet, the Spirit crying to her: [Isa. lx. 1–4.] “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Lift up thine eyes round about, and see; all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side.” It is the Church whose children shall come to her with all speed after the resurrection, running to her from all quarters. She rejoices receiving the light which never goes down, and clothed with the brightness of the Word as with a robe. For with what other more precious or honourable ornament was it becoming that the queen should be adorned, to be led as a Bride to the Lord, when she had received a garment of light, and therefore was called by the Father? Come, then, let us go forward in our discourse, and look upon this marvelous woman as upon virgins prepared for a marriage, pure and undefiled, perfect and radiating a permanent beauty, wanting nothing of the brightness of light; and instead of a dress, clothed with light itself; and instead of precious stones, her head adorned with shining stars. For instead of the clothing which we have, she had light; and for gold and brilliant stones, she had stars; but stars not such as those which are set in the invisible heaven, but better and more resplendent, so that those may rather be considered as their images and likenesses.
Now the statement that she stands upon the moon, as I consider, denotes the faith of those who are cleansed from corruption in the laver of regeneration, because the light of the moon has more resemblance to tepid water, and all moist substance is dependent upon her. The Church, then, stands upon our faith and adoption, under the figure of the moon, until the fulness of the nations come in, labouring and bringing forth natural men as spiritual men; for which reason too she is a mother. For just as a woman receiving the unformed seed of a man, within a certain time brings forth a perfect man, in the same way, one should say, does the Church conceive those who flee to the Word, and, forming them according to the likeness and form of Christ, after a certain time produce them as citizens of that blessed state. Whence it is necessary that she should stand upon the laver, bringing forth those who are washed in it. And in this way the power which she has in connection with the laver is called the moon, because the regenerate shine being renewed with a new ray, that is, a new light. Whence, also, they are by a descriptive term called newly-enlightened; the moon ever showing forth anew to them the spiritual full moon, namely, the period and the memorial of the passion, until the glory and the perfect light of the great day arise.

– Methodius, The Banquet of the Ten Virgins, Thekla (Discourse 8), Chapters 4-6

Gregory the Great (about A.D. 540 – 604) takes the same position:

For in Holy Scripture when the ‘sun’ is used figuratively, there is designated sometimes the Lord, sometimes persecution, sometimes the display of an open sight of any thing, but sometimes the understanding of the wise. For by the ‘sun’ the Lord is typified, as is said in the Book of Wisdom, that all the ungodly in the day of the last judgment, on knowing their own condemnation, are about to say: “We have erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun rose not upon us.” [Wis. 5:6] As if they plainly said: The ray of inward light has not shone on us. Whence also John says: “A woman clothed with the sun and the moon under her feet.” [Rev. 12:1] For by the ‘sun’ is understood the illumination of truth, but by the moon, which wanes and is filled up every month, the changeableness of temporal things. But Holy Church, because she is protected with the splendour of the heavenly light, is clothed, as it were, with the sun; but, because she despises all temporal things, she tramples the moon under her feet.

– Gregory the Great, Morals, Book XXXIV, at Job 41:21

Still further, in his Golden Chain, Aquinas provides the following patristic commentary on the list of the twelve apostles in Matthew 10:1-4, drawing specifically from Rabanus (about A.D. 780 – 856):

Rabanus, and cf. Tertullian, cont. Marc. iv, 13: This number is typified by many things in the Old Testament; by the twelve sons of Jacob, by the twelve princes of the children of Israel, by the twelve running springs in Helim, by the twelve stones in Aaron’s breastplate, by the twelve loaves of the shew-bread, by the twelve spies sent by Moses, by the twelve stones of which the altar was made, by the twelve stones taken out of Jordan, by the twelve oxen which bare the brazen sea. Also in the New Testament, by the twelve stars in the bride’s crown, by the twelve foundations of Jerusalem which John saw, and her twelve gates.

– Rabanus, according to Aqunias, on Matt. 10:1-4

Now, I realize that modern Romanism teaches that the woman is both Mary and the Church (see, for example, sections 103-04 of Evangelium Vitae, pope John Paul II, 1995, although pope Pius X seems to have thought that it referred only or primarily to Mary, see Ad Diem Illum Laetissimum, Section 24, 1904 – see also pope Paul VI Signum Magnum, 1967, and Redemptoris Mater, pope John Paul II, 1987, and contrast the tenuous identification with Mary, with the Church being the primary referent in the Haydock’s Bible Commentary, 1859 ed.), but my point is that nowhere do we see the fathers making this identification. In the 19th century we see a tenuous identification being made to Mary, and then in the 20th century we see that tenuous identification becoming the primary identification within the evermore mariolatrous religion of Rome.

The same commenter also added:

And with all due respect to Tertullian’s ignorance of what priests and rulers wore crowns, priests wore a kind of a crown (Exod 39:28), people getting married wore a crown (Is. 61:10), kings of Israel wore crowns (2 Sam 12:30), saints in heaven wear crowns (Rev. 4:4) and so forth.

I answer:

Exodus 39:28 mentions the priests wearing a “mitre of fine linen, and goodly bonnets of fine linen, and linen breeches of fine twined linen,” and provides no reference to a crown. Not everything that covers a man’s head is a crown.

Isaiah 61:10 also does not mention a crown. It states:

Isaiah 61:10 I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.

Yes, the kings of Israel wore crowns, but the King of Spiritual Israel, the fulfilment of national Israel, is Christ.

While the elders had gold crown in Revelation 4:4, they cast those crowns before the throne of the Lord in Revelation 4:10, saying:

Revelation 4:11 Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.

So ought the prayer of all Christians to be.

– TurretinFan

SSPX is Back – JP2 heading out? Implications for Unity

January 24, 2009

The so-called Society of St. Pius X (SSPX) is back. Their excommunication has been lifted by Rome. This is an interesting development on several levels.

1) SSPX seems to teach that Vatican II was not infallible

From their website (link):

  • Not by reason of the extraordinary magisterium, for it refused to define anything. Pope Paul VI himself, in an audience on January 12, 1966, said that it “had avoided proclaiming in an extraordinary manner dogmas affected by the mark of infallibility” (Cf. the declaration of the Theological Commission of Mar. 6, 1964, and repeated by the Council’s General Secretary on Nov. 16, 1964: “In view of conciliar practice and the pastoral purpose of the present Council, this sacred Synod defines matters of faith or morals as binding on the Church only when the Synod itself openly declares so.” It never did.).

  • Nor by reason of the ordinary universal magisterium, because this is not a defining power, but one of passing on what was always believed. The “universality” in question is not just one of place (all bishops) but also of time (always) (cf., Vatican I and PRINCIPLE 6).

  • Nor even by reason of the simply authentic magisterium, because the object of all magisterium is the deposit of faith to be guarded sacredly and expounded faithfully (Vatican I, Dz 1836), and not to adopt as Catholic doctrine the “best expressed values of two centuries of ‘liberal culture,’” even if they are “purified” (Cardinal Ratzinger, Gesu, Nov. 1984, p. 72. Cf. Gaudium et Spes, §§11, 44).

Before the excommunication was lifted, people scoffed at the idea that the SSPX points had any merit. As far as I know, their re-union with the Roman communion was not conditioned on their denunciation of the points above, and those points are currently (as of 24 January 2009) on their web site.

I found this comment, attributed (here) to Cardinal Ratzinger (now pope):

The Second Vatican Council has not been treated as a part of the entire living Tradition of the Church, but as an end of Tradition, a new start from zero. The truth is that this particular Council defined no dogma at all, and deliberately chose to remain on a modest level, as a merely pastoral council; and yet many treat it as though it had made itself into a sort of super-dogma which takes away the importance of all the rest.

That raises the question: should we be considering those positions stated in the documents of Vatican II to be “the” Roman position, “a” Roman position, or simply the work of private theologians?

It also raises the question of whether Benedict XVI is trying to undermine the changes his former mentor John Paul II put into place. The SSPX viewed JP2 as a neo-modernist, and JP2 excommunicated them. Benedict XVI doesn’t seem to be as concerned about SSPX, which makes it appear that he at least partly agrees with their criticism of JP2.

Either way, we have an interesting paradox: there is unity of communion now between SSPX and folks they view as modernist or neo-modernist heretics. There is unity of communion between the most traditionalist of the SSPX bishops and Joseph (“Joe the Vice-President”) Biden – one of the highest-ranking pro-murder politicians in the world. There is organizational unity – but there is obvious lack of unity of belief (or practice) on vast number of issues.

Question for Romanist readers: do you think that it is hypothetically possible that JP2 could turn out to be, in the judgment of Rome in 100 years, an anti-pope?

-TurretinFan

Same Church? We report, you decide.

December 19, 2008

Example 1
Pope John Paul II: “[It] is everyone’s duty to work to ensure that the poor have access to credit on equitable terms and at affordable interest rates.” (source) (1 January 1998)

Example 2
Pope Sixtus V famously declared interest to be “detestable to God and man, damned by the sacred canons and contrary to Christian charity” (secondary source, page 7) (1586)

I know some people will immediately try to distinguish Sixtus V’s comments by noting that he was referring to “usury” and then applying the modern definition of “usury” as “excessive interest.”

Example 3
Pope Benedict XIV anticipated this kind of attempt and wrote:

One cannot condone the sin of usury by arguing that the gain is not great or excessive, but rather moderate or small; neither can it be condoned by arguing that the borrower is rich; nor even by arguing that the money borrowed is not left idle, but is spent usefully, either to increase one’s fortune, to purchase new estates, or to engage in business transactions. The law governing loans consists necessarily in the equality of what is given and returned; once the equality has been established, whoever demands more than that violates the terms of the loan. Therefore if one receives interest, he must make restitution according to the commutative bond of justice; its function in human contracts is to assure equality for each one. This law is to be observed in a holy manner. If not observed exactly, reparation must be made.

(source) (1745)

Benedict XIV argued that his position was not merely his personal private opinion or a theological innovation, and prohibited teachings against his teaching:

4. This is how the Cardinals and theologians and the men most conversant with the canons, whose advice We had asked for in this most serious business, explained their opinions. Also We devoted our private study to this matter before the congregations were convened, while they were in session, and again after they had been held; for We read the opinions of these outstanding men most diligently. Because of this, We approve and confirm whatever is contained in the opinions above, since the professors of Canon Law and Theology, scriptural evidence, the decrees of previous popes, and the authority of Church councils and the Fathers all seem to enjoin it. Besides, We certainly know the authors who hold the opposite opinions and also those who either support and defend those authors or at least who seem to give them consideration. We are also aware that the theologians of regions neighboring those in which the controversy had its origin undertook the defense of the truth with wisdom and seriousness.

5. Therefore We address these encyclical letters to all Italian Archbishops, Bishops, and priests to make all of you aware of these matters. Whenever Synods are held or sermons preached or instructions on sacred doctrine given, the above opinions must be adhered to strictly. Take great care that no one in your dioceses dares to write or preach the contrary; however if any one should refuse to obey, he should be subjected to the penalties imposed by the sacred canons on those who violate Apostolic mandates.

(same source – same date)

Was John Paul II the “successor” of Sixtus V and Benedict XIV? We report, you decide.

Nevertheless, I think a few people will recognize that JP2’s view on interest (while apparently motivated by a concern for the poor) is not only different from, but expressly condemned by, Sixtus V and Benedict XIV. Popes make mistakes. Either JP2 was right or S5 and B14 were right, but they are not both right. Either taking interest on loans is a sin or it is not.

But some will complain that all this is trivial, because none of the staments involved are ex cathedra statements. Consequently, there is no impact on papal infallibility, even where (as here) popes seem to contradict one another. That kind of response (while it reveals a recognition of part of the problem) misses the thrust of the issue.

To get at the issue, let me ask a few further thought-questions for my papist readers. Do you believe you can decide who was right and who was wrong between JP2 and S5/B14? If so, what is your standard? Are you making yourself a mini-pope by deciding? If not – do you see why we are not making ourselves mini-popes when evaluate Trent or Vatican I or Vatican II? And our standard is the unshakable standard of Scripture, which is the only authenticable tradition of the apostles.

-TurretinFan


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