Change Is the Dogma of Modernism • (Pascendi #3)

the following program was made possible by the generosity of those who have determined to hold fast to the traditional Catholic faith and religion as professed and practiced by the Roman Catholic Church before the disasters of the Second Vatican Council and the so called new order of Mass hello welcome to another special edition of what Catholics believe we continue this evening with our treatment of the cyclical of Pope Saint Pius the tenth bhishan D de Medici greggy's issued in September 8th in 1907 the encyclical deals with the errors of the modernists and it actually constitutes a condemnation of the errors of the modernists whom Saint Pius the tenth characterized as the most dangerous enemies that the Catholic Church has ever faced now in our treatment of modernism in bhishan d we got as far as number 11 in the encyclical but it would be a good idea to perhaps reiterate to review after beginning the encyclical by explaining that and why the modernists are the greatest enemies ever to attack the faith to attack the church st. Pius the tenth begins an analysis of their doctrines he begins to state their doctrines and then begins to as I say analyze them and as you recall st. Pius the tenth begins by talking about the modernist philosophy the modernist as a philosopher and again this might be a somewhat esoteric and a little confusing to folks who haven't had much philosophy formula philosophical training but the concepts are really not that difficult to grasp in covering them in fish nd one might be thinking today well I haven't heard my novice oral bishop or any of the Novus Ordo popes actually expound these philosophical ideas but that's not really what is important here and giving the philosophical ideas of the modernist Pope st. Pius the tenth was actually laying the groundwork to understand their conclusions and when st. Pius gets to the conclusions of the modernists is where we really see the Novus Ordo in all of its inglorious nature in the conclusions of modernism which are exactly the the teachings of the Novus order than the order well we'll see this as time goes on I'm not concentrating on those conclusions right now I'm following the order that st. Pius the tenth gave in analyzing the philosophical underpinnings of the modernist theology and the modernist belief system and finally the modernist teachings out dogma and the church and and the hierarchy and so on we don't see all of that unfold and will relate all of the teachings of the modernists to the modernists as described in st. Pius is a cyclical and the modernists were watching in action today in the modern modernist Church we'll see the correlation there and I think it'll be very clear for the time being though let's let's just remember that st. Pius the tenth told us the modernist philosophy begins with non knowing and that is to say the human intellect cannot really reach truth even the truth of the world around us it can only have the impressions and it can only have experienced phenomena of the things around us and therefore this is impossible for the young mind to know the creatures of this world the creation it's impossible that we go through the creation to know the creator and so st. Pius the tenth that the modernist begins with this phenomenology this phenomena list looking at things that all things in the world the human mind can only know as sort of impressions as sort of almost almost illusions phenomena but can never really get to the reality of things and and and all the more reason cannot know the God who created these things and the modernists therefore is left to explain where where does faith come from where does religion come from I mean if faith is not something of the intelligence if it's not something of truth known to the mind then where does Murders faith come in the modernist realizes there is faith in the world it's clear if people do have faith or where does come from it's not something related to the the human intellect knowledge of truth as revealed from outside of us by a God who is outside of us the modernist says well that all faith has to come from within us individually it has to come from within us and the modernist says each of us has a need for the divine it doesn't really define what the divine is just something beyond and that then is expressed in the religious sentiment so actually all faiths all religion all doctrine comes from that religious sentiment set in motion by this need and the need being answered by an experience that the individual has the individual has some kind of mystical experience it doesn't use the word mystical the experience of the divine and that from this divine then the human being has to each individual has to develop as from a seed they the kernel of experience into an expression of thought and that thought that is expressed into a more in a more elaborate way as a dogma and the dogmas then become central to the expression of that faith experience we're going to see where that leads us we got as far as saying this the modernist believes that Jesus was a man of exceptional qualities and that he had a very powerful need for the divine and a very powerful religious sentiment and because of that he also had consequently a very powerful experience of the divine that Jesus of Nazareth had a uniquely powerful experience of the divine so powerful in fact that when he expressed it to others it attracted them to him as though he was their teacher that he they also could share in his exceptionally powerful experience of the divine they became his disciples because they wanted to share in his experience for the divine and so they they began by transfiguring him during his lifetime and to someone above the normal but he could actually work miracles and then after his death they disfigured his memory by proclaiming him the Son of God and it was as long as Jesus lived and as I say on the Creed was crucified died and was buried he was the Christ of history but when he was buried that was the end of the Christ of history and that's when the Christ I'm sorry that's when the Jesus of history ended and that is when the Christ of faith began so the modernists will make the distinction between the Jesus of history and the Christ of faith this is the disfigured memory of Christ filled with mythology so that the modernists would say we had to demythologize faith to arrive at the reality of who Jesus really was as a man as the Jesus of history in any case it's interesting to make note of these things as st. Pius the tenth expresses them because we see these things coming up coming up and that in the teachings of john paul ii benedict xvi certainly in francis we see these things bubbling to the surface almost exactly with the same terminology as we saw the terminology being employed by john xxiii so all through this history since from the out john xxiii on we see the very terminology of modernism being used and the concepts of modernism being introduced and used as the fundamental reason for the changes that made in the religion to produce a modernist religion that is a proctored practice of modernism which we know as the the new order the Novus Ordo but let's let's continue where st. Pius the tenth left off after they talk about transfiguring the idea of Jesus Christ during his lifetime and then disfiguring his memory afterwards they go on to talk about the the the way that religion religion comes about from these these ideas of there is the religious sentiment through vital imminence they say some kind of living power develops the religious sentiment that it resides in the subconsciousness and is the germ of our religion as the mater to say and as st. Pius the tenth points out now say twice a tenth says that it is crazy but they say they're going to reform the church with these ideas of theirs he calls them he says they boast that they are going to reform the church by these ravings November he wrote this in 1907 long before the reformer is burst onto the scene in John 20 Thursday 50 years later in any case we come to number 11 the origin of dogmas now Francis has made no secret of his contempt for Dogma even the very idea of Dogma because Dogma to him represents something rigid and unchangeable and for him remember all faith comes from experience and experience is something that changes and so dogma is only a representation kind of a remote second or third-hand representation of the original religious experience and as that religious experience develops in mankind through time so dogma has to change with it there's no such thing as unchangeable Dogma any any any more than there is unchangeable truth anymore than there is unchangeable experience all of these things have to evolve in the modernist mind in fact Francis even went so far as to even define tradition as change he says the tradition of the Catholic Church is change there you are that's one tradition that's the tradition of the church everything changes it has to continually change pure modernism here's what st. Pius the tenth says with regard to dogmas he said so far there hasn't been a lot of mentioning of the intellect in the modernist scheme except to say that the intellect really can't attain truth and therefore the intellect really is not the means of divine revelation it's not the means of finding religious truth that comes through a sentiment but st. Pius the tenth the intellect does play a role after the religious experience has taken place because now the human being has to express that he has to put that somehow into words even so that he can understand it himself even though he even so he can grasp what he's experienced he has to express that and that's where the intellect comes in and the intelligence has to take the the experience of the divine that the religious sentiment has received and as presented to the intelligence the intelligence that has to find a way to just to express it the the religious experience is kind of confused and the mind the intellect wants to start trying to make it more precise and kind of nail it down into words as it were and so the the task of the intellect he said is to reflect on and analyze the religious experience that the individual has had that the the intellect then almost transforms the original religious experience the kind of mental pictures and in doing so suddenly the the experience of the of the original religious event that took place in the sentiment the religious sentiment enters into the world of phenomena as soon as the intellect starts working on it starts thinking about it starts reflecting on it starts analyzing it and it starts expressing it in words suddenly it is actually moving that religious experience into the realm of the phenomenal world in which we live that's the result of the expression that the intellect puts out it almost like clothing the religious experience clothing it in a way in the language of the imagination in the language then of the intellect so it tries to formulate it into a statement st. Pius the tenth says the intellect wants to express this in words and so the modernists say that the religious men must ponder his faith experience so the the operation of the intellect st. Pius the tenth says here in number eleven then is a double operation the intellect does two things with that religious experience first of all it spontaneously expresses it as a concept in a very simple ordinary plain statement God is good even just God is God is love very simple statement okay this is the first expression of the religious experience in the intellect but then there's a second the the mind ghost of that simple ordinary statement through a kind of deeper process of reflecting and actually begins to elaborate the thought and elaborate the expression and the these secondary proposition comes out of that in other words you have the primary proposition was very simple almost like a reaction to the experience and expressing it almost reflexively but then the mind begins working on the experience and turns it into us these more elaborate statements which are known as dogmas and that's where dogmas come from they're like the secondary statements of the intellect reflecting on the faith experience and they're almost necessary not for the individual so much as for the person to communicate to others the experience or try to communicate to others the experience that he's had so and he says that once these secondary formulas that a person comes up with to express his faith experience once they become current they can even be approved by the Magisterium of the church as dogmas as dogmas of faith so st. Pius says in number 12 we have one of the principal points of the modernist system regarding the origin and the nature of dogmas he's explained where where faith comes from the experience he's explained where these these primary formulas come from which are very simple statements he that he's explaining now where did dogmas come from dogmas of faith he says they placed the origin of dogma in these primitive simple formulas which then are like revelation and then they are developed into more elaborate complex statements known as throughout dogmas when they are made as kind of standards that everyone must adhere to they furnish the believer he says with a means of giving an account of his faith to himself and that of course after giving an account of his faith to himself he is faced with giving an account of his face to others as well so they say that these these expressions or these statements of faith stand kind of between the believer and his faith experience because first of all they're an expression of his faith but they're not really adequate in other words these statements of faith put into words the statements of faith that expressed the faith experience can't really do justice to the original faith experience words cannot really Express the fullness of the faith experience so these expressions whether they be the original primitive formula or the moral breaking expanded elaborate formulas which become the dogmas can't really express the truth of the reality of the faith experience entirely they're actually just symbols inadequate symbols or mere instruments means by which he expresses the thought as well as he can but remember that since these statements are merely like not truth but images the truth the truth is the experience the expressions of the experience the statements are mirror images are symbols of the original truth and so they have to adapt you see man is living and so he's having constant development of his thoughts he mayn't housing constant development of his experience and as the human race continues on its way through time the development in the the continued the continued experiences that that man has as he goes on through life his own life and the entire of humanity goes through life century after century these experiences develop and change they evolve they evolve and therefore the darkness have to evolve to the statements of the faith experience become downright false unless they keep up with the evolution of the experiences themselves the experiences of the divine are continually evolving and therefore the way you express them must continually evolve - this is something that st. Pius the tenth brings out in number thirteen these statements must be adapted to men they must continually adapt to man there are an infinite variety of these experiences these faith experiences in mankind and therefore there must be as it were an infinite variety of the statements expressions relating to them and not only does do these experiences vary from individual to individual throughout the entire human race over the entire globe at any one time but they're they're also continually evolving throughout as well so you see the statements that are trying to express these experiences must be continually in a state of evolution otherwise they become false because they don't actually correspond to the faith experience of mankind now they are reflective only of at expressive only of the faith experience of the time in which they took place to the individual to whom it took place or the individuals who chose to follow him so that's why st. Pius the ten says not only are dogmas liable to change they are absolutely required to change there's intrinsic evolution of dogmas absolutely necessary but he says this dogma is not only evil but ought to evolve and to be changed otherwise dogmas become obsolete almost as soon as they're formulated as the religious experience continues merrily evolving on its way and so again this evolution is all contained in the idea of a vital imminence that all of this comes from with with inside man and man is continually developing by life and so religious formulas to be really religious and not merely theological speculations ought to be living now we hear this a lot these days well the Bible is a living document Scriptures are living documents the Constitution of the United States is a living document they think this is saying something good and it sounds good I mean after all the opposite of living is dead right so when they tell you that scripture is living they're saying it's not dead when they say the Constitution is living I mean it's not dead no no that's not what they mean their point is because it is living it has this vital imminence meaning it is continually in need of being changed it is continually the under standing of it needs to continually evolve meaning that they should be able to interpret it as they see fit to refer to correspond to their own particular mindset their own particular faith experience at the time that's what they mean by calling the scriptures a living document this is what they mean by talking about a living Church anything alive they say has to evolve you need to be living must be constantly changing so it is with religion and so it is they say with the Catholic religion to be a living it has to be evolving it has to be continually changing when it stopped changing it dies this is the modernist idea and so these religious formulas that we know grow into dogmas they have to be continually adapted they have to be sanctioned by the heart because actual that they actually originate in the heart with the faith experience and they must evolve under the guidance of the heart not to mind that the intellect but the heart it's really a matter of feeling remember it's all a matter of sentiments with them all religion all faith is a matter it is a product of the sentiment of men and what they say is if for any reason this adaptation of doctrine should cease then they lose their first meeting and if they aren't changed they die and those who have tenaciously cling to them will die with them the faith experience dies with them and so it's almost like reading Francis today to read this section 13 of Pope Pius the tenth the papaya sentence is cyclical when the modernist condemned that cling tenaciously and vainly to meaningless formulas formulas that have become meaningless because the faith experience has evolved beyond them and that means that the religion will then go to ruin if it is no longer evolving with the religious experience of mankind now suffice it sense that they're blind he said they're blind and they would pervert all true religion he says they pervert the concept of the eternal concept of truth because they have a passion for novelty constant change constant invention well I guess everybody wants to be able to take credit for coming up with something new and different then so you know we have the idea of hope and change where the idea to change change everything about change right change in itself is considered to be a good thing just change of anything change it of any way this is of course the Marxist idea that you destroy the old and you're Buddha's build something new and because it is something new it must be something better the Marxist the Liberals the left is the modernists they all have the same basic thought patterns here but this gives them an aura in their own minds at least being real reformers because they're coming up with something new now what they're coming up with might be something the same old horrible thing that was tried before and with disastrous results but as far as the modernists insurance is concerned the human being has evolved to another level what didn't work before can work now we're continually trying to dust off socialism and make it work the modernist leads the way in these patterns because in his estimation we're coming up with new concepts and yes we're kind of growing into these ideas that failed before but now because we're more mature we're more we're able to make these things work now it's vanity and audacity and these are the two things that symbolize the ten said characterize the modernist the modernist in his thinking is full of vanity and in his action is full of audacity these are two things in paisa death characterized the modernist and you see it here in st. Pius the tense number 13 bhishan D perverting the concept of truth the eternal concept of truth and having a passion for novelty now he goes on to the question of the modernist as believer so having provided the idea of the modernist as philosophical underpinnings the mindset in which he starts these ravings st. Pius the tenth goes on to say well what does it do as faith and this is where things pick up a little bit I believe because laying the philosophical foundations was that was the hard part and drawing the conclusions as to how this produces the modernist as believer the modernist as theologian so on is relatively easy once you understand these basic principles of modernist thought according to belief st. Pius the tenth says all belief is based about individual experience that gives rise to religious certitude for the individual he says as the modernist as a believer has this this certainty that the divine reality does really exist he's experienced it he has personally experienced the divine reality this is the whole point of the religious sentiment and so his certitude rests in the experience of the individual that's himself okay and so it is a kind of intuition of the heart again not truth assented to by the intelligence but an intuition of the heart that gives him the conviction the certitude of faith belief he has come into the immediate contact with the very reality of God by his religious experience and he knows that it's a real experience at least it's real for him it's subjectively real and so it is this experience when the person's hadded that makes him properly and truly a believer so to be properly and truly a believer what has to have had this faith experienced this immediate contact with the very reality of God those who haven't had that experience erupting from the need pressing upon their religious sentiment those who haven't had that experience cannot really be said to be truly believers oh they may believe in dogmas they believe in and dogmas dogmas of faith but all they're really doing is trying to somehow connect with the religious experiences of others in the past but having had that religious experience themselves that's another matter until they do they're not really believers and you can see how this sort of actually melds with Protestantism - and modernism has roots in Protestantism as well and so the points out the positive points out here that the way is actually open to atheism here because he says given this doctrine of experience and the doctrine of symbolism that this experience is the truth and symbols statements are actually only representations of the truth then he says well then every religion must be true why because in every religion by definition the modernist says there are these faith experiences after all that's where all religion comes from so even pagan religions come from faith experiences and these faith experiences are real the individuals whether Christians or pagans or atheists or whoever whoever they are if they have an experience of the divine it's real for them and it's as real for one as it is for another it's as real for the Catholic as it is for the Lutheran it's as real as it for the Lutheran as it is for the Jewish man or the Muslim it's as real for the Jew and the as it is for the zoroastrian the Hindu and the the Taoists and all the rest it's all real all religion is by definition therefore the product of religious experience and all of those religious experiences are real so the modernist comes to the conclusion all religions are true here you have the origins of a human ism the whole idea we can all learn from each other because we've all got different aspects of the truth of the divine all these religions are based upon experiences of the divine which is the infinite and we each have our limited expressions of that if we could all bring them all together or maybe even better yet leave them all aside all of those dogmas because there are only symbols and they're only partial and they're only temporary let's all try to experience all try to have the same faith experience then we can grow into a one world religion with one expression one common expression of that one common faith experiences we could all have together this is the object of acute ism the idea that all religions are true and this is a necessary result of the modernist idea the modernist even gives give some ground to this that some religious dogmas or let's say the experiences are all real but when these experiences are expressed in language well those expressions can vary some betters and were some more perfect some less perfect so while the experiences may all be you might say equally real for the experiencer the way these experiences are expressed can be more or less right or justified more perfect less perfect and how do you distinguish between not so much the faith experience but the value of the way it's expressed the modernist says the faith experiences that are not expressed very well die out they die away they don't have that vital intimate imminence anymore to keep them going keep them evolving keep them developing and so these are religions that come upon the scene for a while and eventually just sort of evaporate because their expression was less perfect the principle vital imminence in a religion shows that it is true insofar as it exists in so far it is growing in so far it is thriving insofar as it is changing in serve ours it is evolving it is living and so when you have a faith experience that is well expressed and expressed in a way that it is very flexible and adaptable and continually being re expressed and re expressed in a new and interesting way there you have a living religion and that gives you the difference between the real living quality of religions one religion over another why some religions survive and thrive and others just eventually wither away and for the modernist as a member of the Catholic Church as a reform of the Catholic Church he is concerned because if his love for the church is that the church not calcifying that the church not become rigid at her dogmas because then the church will die and so he sees himself as basically saving the church's life he has ridden on to the scene as the cavalry as the knight in shining armor to save the church from death certain death due to her holding on to the old forms of her faith her belief of her worship of her government all of these things these are the three essential things that have to change in order to keep the church alive so that the church can evolve beyond this stage and go to the next stage of her life so we come to the question that in number 15 a religious experience and tradition st. Pius the tenth says applying this doctorate experience and evolution to tradition destroys the very concept of tradition again thank you think of think of Francis that the tradition of the church is change that's an or that's an oxymoron how do you have a new tradition tradition presumes that something went before it but a brand new tradition is something you're just starting that you want to become a tradition anyway you see the oxymoronic nature of modernism in this and the Francis's statement that the tradition of the church has changed you that that no one who supplies the tents said that the modernist concept of tradition is to destroy it tradition he says is understood as a communication to others through preaching by means of the intellectual formula we talked about of an original experience we're trying to communicate this original experience in formulas again by preaching but he says this is given to stimulate the religious sentiment to have its own renewed religious experience and this is meant to renew in believers their original religious experience or the religious experience of another for example renew renewing in US or even giving to us for the first time the experience of Jesus long ago that we may relive his experience of the divine but as st. Pius descent points out in order to do this this tradition cannot be fixed it has to be evolving also the religious experience as it was propagated among the peoples not only in the peoples of the world today but future generations also must be done in a certain way he says that sometimes this communication of religious experience which is tradition takes root and thrives he says at other times this communication of religious experience withers and dies out how do you know what's true well if the religious experience can be communicated by the doctrines by the traditions then these are still living and they are worthy of life and insofar as they are worthy of life they are also truth life and truth are the same thing if something is living it is true by the very fact that it is living and it is true it is living because it is true and it's true because it is living as the this would say so this is why the modernist says all the religions on the face of the earth right now must be equally true because they're all alive they're all not only continuing to survive but they are propagating they are continuing on to the next generation all religions that do that are vital and living religions and they are all therefore true so you can't make a distinction between Catholicism Mohammedanism Judaism or any religion that is actually surviving and making progress in the world today they are all true because they all are live they're all remaining and as it were evolving now the modernist actually of st. Pius the tenth rather goes out to consider faith in science I'm going to pass over that for just for this moment that's number sixteen because I want to get to well let's see let us go to the modernist as a theologian yes but we come to the modernist development of the idea of the church and this is where I want to leave you today because I want to show you before I break off in this third installment of the treatment of Mont modernism I want to move ahead in the encyclical to show you something that I find very striking striking and that is the correspondence between st. Pius the tense outline of the modernist concept of the church and Francis's own statement of what the church is and how it should be in his mind I'm going to do this I'm going to move ahead in the encyclical actually as far as number 23 now skipping over about Oh almost ten sessions because we can get lost in all the deliberations here and what we're really trying to do is to show that what we are reading in in push nd we're seeing now living as living reality in the modernist Novus Ordo Church and what we're reading in push n D about the modernist concept of the church we are actually hearing now out of the mouth of Francis bergoglio I think it is a very striking correspondence and it should help us to renew our interest in this question of modernism and then we it seems to be getting very heavy and be laboured when we stay in the realm of mere theory only when we actually see its application in the world today and in the modernist Church today can we really appreciate what st. Pius the tenth saw in his vision of the modernist church that would emerge from these errors so let me go to number 23 and this is the modernist idea of the church he says when we when we consider the modernist idea of the church itself and here is referring to the Catholic Church what the Catholic Church should be the church that the modernist intends to reform what the modernist conceives the church should be he says we we already recognize that the church is born of a double need the need of the individual believer to express his faith experience and the need of the individual believer to communicate his the experience to others those are the two things he needs to do and so he says this is necessary this requires a society as it were a society which we will call the church and that society that every believer really needs to not only to account for and express and understand his own faith experience but also to communicate his faith experience to others that society has meant to guard increase and propagate the common good and the faith experience which is at its very root so what is the church then according to the modernist st. Pius the tenth says the church is the product of the collective consciousness or conscience I guess nowadays we'd say consciousness but in the day that he was writing the expression was the collective conscience that is to say the church is the product of the society of individual conscience --is which by virtue of the principle of vital permanence all depend on one first believer in our case Jesus of Nazareth who for Catholics is Christ and the elements of cohesion in the society our doctrine and worship these are the things that kind of hold the society together these are the elements that kind of unite the society and common belief in common practice he says therefore the church has a triple authority in the mind of the modernist it has a disciplinary authority it has that dogmatic Authority and it has the liturgical authority disciplinary in terms of what we call government dogmatic in terms of teaching and liturgical and form of work terms of worship he says the nature of the authority has to no right you become a come over there of its very origins and he the modernist says there was a common error in the past that authority came to the church for outside directly from God he said the monitor says this is not accurate but the modernist says that instead of having this autocratic church with authority bestowed on it from some God from the outside rather that the origin of the church is a vital emanation of the collective consciousness of the people and so the authority in the church also has to emanate from the collective consciousness of the people that's where Authority has to come from and so just like the church has its origin in the religious conscience and religious experience and the church is subject to that so the authority of the church also has to be subject to the religious consciousness of the believers and so this proposes an idea of what you might even call a democratic church that authority has to come up from the society from the community of believers upward it's not a matter of Christ creating a hierarchy and bestowing upon the hierarchy Authority no no that's not it it's the collective consciousness in the church all centering around the religious experience of Jesus of Nazareth long long ago and far far away it is from that collective consciousness that all real Authority has to come and so the ecclesiastical Authority the modernist has to take the shape of democracy it has to be in the form of democracy which corresponds to the mentality of the modern day and so the the modernist says unless the church adopts a democratic form of government that the church will be at odds with society not only the society in which we live but the church will even be in a sense at war with herself the church will be resisting that vital imminence that evolution that she has to be undergoing and but it is not evolving as she should and they even talked about the church exploding because of that tension between this hierarchical idea of top-down Authority originating god bestowed upon let's say Apostles and Peter and so on and totally opposed to the idea of the real ideas the moderates would say of the community of believers being the source of all real authority to govern them and so again here the modernist says I'm saving the church from this potential disaster i I see that the church is rigidly dogmatically holding on to these old forms of authority there's old concept of authority as coming from God to the church through a hierarchy now we have to realize it that this is this is not true this is not what the religious experience of the religious sentiment of mankind is right now and so that's where the truth is in the religious sentiment of man in experiencing the divine right now it's democratic and the church has to get on board with that and so the the modernist wants to reform the church to save it by militating for this Democratic concept of authority in the church and moving ahead here to the Magisterium here and I don't want to say too much because I don't want this to be too long or too involved let me just summarize if I may because I want to get to what Francis is saying here okay the the modernist says that because all religion all faiths come from the faith experience of the people then it is to the people we have to go to find out what the faith is and where the face is right now we have to take a read on the experiences of the common people to understand where the faith experience that is the experience of the divine is right now and by rights ought to be in the church we can't consult apostles we can't consult in a hierarchy as other had authority to teach the church the place of the hierarchy is to discern the faith experience from the people and to kind of distill that so that the pastors listen to the people very anti-clerical the the modernist none of the pastor is already way over the people rather the pastor's are there to listen to the people that is especially true of the bishops then that they are to listen to their people and they are to gather the thoughts of the people into kind of working documents even that they then present to the Holy See even the Pope and the Pope is meant then to take the pastors and the bishops reflections and analysis in all of the people's thoughts about the faith as they're actually practicing and living it today they have to kind of distill that down and present that distillation to the Pope and the Pope is that then has a role in the modernist Church to reflect upon and discern in what the bishops have given the Pope from what they've gotten from the people the Pope has then to formulate that expression of the religious experience it starts with the religious experience of the people the formulas then begin to be in to be put together into words as we said before and these words then as formulating you might say formul izing or formulating what the people are experiencing of the divine at this moment those formulae the Pope has to take and he has to further distill them down into statements and those statements then become the new dogma this is how it works in the church according to modernist so again at the risk of just being you know pedantic and going over and over again but I think it's important very important concept of concept to understand so you understand what's happening before your very eyes right now what you're being told from the Vatican the church exists as a society of the people who come together to share the faith experience their faith experience is where true faith is to be found now the faith experience is down to the people they're living the faith in the real world the pastors listen to them and pass on to the bishops the bishops then listen and pass on to the Pope and the Pope's role then is to take what started with the religious experience of the people and to express it in a formula that would reflect where the faith is at that moment as the people are actually experiencing it as the people are actually living it now to a Catholic this makes no sense whatsoever this is completely the opposite of what it's supposed to be but what is shocking perhaps to some people is that if you look at the writings and Francis the modernist concept is outlined by st. Pius the tenth is exactly Francis's concept of the church exactly to a tee and st. Pius the tenth could have actually taken the words of Francis and put it right into his encyclical to say this is exactly the modernist concept of the church we need to remember that in October of the year 2012 the Council of the Secretariat of the Synod of Bishops meeting actually refers to Francis as saying we need a new idea of the papacy he's introduced the idea we need a synodal church and you know this is no idea isn't it getting the bishops together to listen to the people and the people are going to fill the bishops in on what the faith experience in is at that moment that is why they are bringing in the common people to talk to the bishops and these cities whether it's the youth Synod the bishops are there to listen to the youth and they're the young people's faith experience because that's where the truth is now and just as they brought in the then these sinners of the family they brought in families of all kinds even by the modern definition of family broken homes they brought in adulteress you know they all these people had to come and speak to tell the bishops where the true faith experience was at that moment as they were daily living their lives and the bishops then had to as I say distill this down into a statement the synodal statement that was presented to the Pope so he then could go from that as a working document to produce his own statements of doctrine and morals that's what burg oh that's what France has been trying to do ever since this is his concept of the synodal church exactly what Pope Pius the tenth condemns as the erroneous Church of the modernist now we see as related actually from L'Osservatore Romano the edition of June 14th of the year 2013 says if Francis finally coming to the question of relations between Synod allottee and the exercise of the Ministry of the Bishop of Rome Pope Francis stressed the great importance of this topic and ensured that it is already a central topic of reflection for the group of H prelate C's chosen to help him govern the church which was already a departure from the Catholic understanding at how the church has to be governed in his opinion it is necessary to look for a quote new road force inability to express quote its own singularity singularity United to the pet shrine ministry close quote so Francis has already made it very clear that his intention is to restructure the church and actually restructure the papacy at the same time at the ceremony commemorating the 50th anniversary of this institution of the Synod of Bishops the 17 about October 2015 again Francis addresses the Synod of Bishops in the Paul the sixth audience hall and there he talks about his concept of the synodal church a church which basically is governed by Synod of Bishops this is what this somebody says now listen carefully in light of what you'll read in st. Pius attends a cyclical Francis says this but how could we speak about the family without engaging families themselves listening to their joys and their hopes their sorrows and their English through the answers given to the to questionnaire is sent to the particular churches we have the opportunity at least to hear some of those families speak to issues which closely affect them and about which they have much to say a synodal church is a church which listens now notice what he's saying there interpret what he's saying he's saying the synodal church begins by listening to the people express their sorrows their hopes their Joy's their anguish and as far as they are dealing with the issues of life today that's where the Senate is actually going to start it's going to start with their faith experience exactly what he says here this is where the whole process starts of going through the process of arriving at faith and what the faith is and what it means what it should say it starts by consulting the people he did it for the Synod on the family through questionnaires he even had members of families come and speak to the bishops it Xterra bishops of the faith experience they have at that moment that's the raw material from which the bishop supposed to begin the process of discerning the faith true faith today a central church is a church which listens he says which realizes that listening is more than simply hearing it is a mutual listening in which everyone has something to learn the faithful people the College of Bishops the Bishop of Rome all listening to each other exactly exactly what st. Pius attempt condemns as the very erroneous view of the modernist with regard to what the church the Catholic Church all this thing to the Holy Spirit so the faithful people are listening to the Holy Spirit he says the College of Bishops they're listening to Holy Spirit and the Bishop of Rome or listening to Holy Spirit and they're all equally listening to the Holy Spirit and they all have to be listening to each other because they're all equally listening to the Holy Spirit he goes on the Synod of Bishops is the point of convergence of this listening process conducted at every level of the church's life the senator the Synod process begins now listen exactly Pius the tenth point the Synod process begins by listening to the people of God which shares also in Christ prophetic office according to a principle dear to the Church of the first millennium and where's getting this quote omnes tons heed emoni was tricked re David what touches all must be touched by all I've never heard this before in my life outside of his statement here so in other words if the faith touches all it must be touched by all so everybody must have input because everybody's going to have outputs the Synod process then continues it starts with the people listening to the people he says the next step then in the Senate process is to continue by listening to the pastors and through the Synod fathers the bishops act as authentic Guardians interpreters and witnesses of the faith of the whole church so they're going to interpret what they're told by the people they're going to witness to what they're told by the people and they need to discern carefully to get this the bishops need to discern carefully from the changing currents of public opinion this is this is the the father of faith this is the the fundamental ingredients of faith that we're talking about here coming through the people their experience of living the faith and then the bishops having to discern here from the changing currents of public opinion this is where this all comes together and gets passed on to the the the Supreme Pontiff of the Novus Ordo Francis goes on on the eve of last year's Synod I stated for the Synod fathers we asked the Holy Spirit first of all for the gift of listening to listen to God so that with him we may hear the cry of his people so in other words again it all gets back to hearing the cry of the people to listen to his people until we are in harmony with the will to which God calls us the Synod process he uses that expression over and over again the Synod process culminates culminates in listening to the Bishop of Rome finally the Bishop of Rome gets his saying who is called to speak as pastor and teacher of all Christians but not on the basis of his personal convictions but as the supreme witness to the foetus toxeus ecclesiae the theater musical Aza he is the supreme witness of the faith of the whole church now how does he discern the faith of the whole church by listening to the people and having that then passed down through the pastors to the bishops the bishops then communicate that to him and he is the final expression of the central process because he's going to listen to the people the voice of the people voc's Pope Olivos today the voice of the people is the voice of God according to the modernist idea and he the Bishop of Rome is meant then to give the final expression to the faith experience of the people at this moment in their lives at this point in time and so all of the members of the church that have to come together and rally around Francis's expression of what he has discerned discern from what the bishops have told him is the actual religious experience of the people at that time that is the guarantee of unity of the church but they all guarantee around this bishop of rome who's learning the faith from the people through the bishops he goes on them talking about the necessity of the Synod Synod then always being in unity with Peter but not in the sense of Catholics belief but accepting Peter's discernment of the faith that should apply to all then okay so what comes up to the ranks comes to Peter Peter makes a statement and it must all redound back down through the ranks and everybody has to accept it strange but true and he goes on to say Synod allottee is a constituent 'iv element of the church it offers us the most appropriate interpretative framework or interpretive framework for understanding the hierarchical ministry itself so this is his concept of hierarchy now this raises a very important point if this is Francis's concept of church an idea that has been condemned as modernism by st. Pius the tenth and not only by st. Pius the tenth throughout the entire history of the church this concept of church is absolutely condemned if this is Francis concept of hierarchy and authority in the church a concept of this condemned can continually been condemned by all the past ages of the church if this is Francis if this is Francis's concept of the papacy which has been absolutely rejected and condemned by the church and every moment of our existence right up through to valiant Oh the question arises how could Francis actually make the act of formally accepting the office of the papacy when he doesn't even believe in it what he believed is in is not the Catholic papacy but it's something that is actually not only a caricature of the Catholic papacy which is the very contrary of the Catholic tape to see that the Pope a pope has to discern the faith from the people according to their faith experience at the moment then he doesn't receive that guidance from the Holy Ghost but rather he receives it from the people the Holy Ghost merely makes a good listener out of him so he can listen to the voice of the people discern their faith experience that express it for them this is not the Catholic papacy this is not the Catholic hierarchy this is not Catholic Authority this is not the Catholic Church how is it possible that someone could actually formally accept the office of the papacy that he now it doesn't believe in but he about which he believes something totally contrary to the reality this is a very serious question we're facing these days people have to begin to face the reality of the situation they can't keep hiding from it they're going to be compelled to face this by Francis himself who is doing everything he can to obliterate the papacy to obliterate the very concept of the papacy eventually the Catholic people are going to have to come and faith going to have to face the reality of what he's doing and the and and understand what's happening what is motivating him and and realize that there's a serious serious problem you know there are those who say well you can't that those who question Francis is being the Pope are attacking the papacy but those who question Francis's being pope I do not see it that way at all they see a quite the country they say Francis is attacking the papacy and they're trying to prevent him from destroying the very concept of it and I think more and more the those Catholics who really have any of the Catholic faith left in the understanding of the Catholic faith are going to see it more and more that way that really it's not a matter of attacking the papacy my questioning Francis's papacy but trying to protect the Catholic papacy from Francis that is effort to destroy it and the hierarchy and then Catholic Authority and then the very cops Catholic concept of the church he's out to completely destroy these Catholic concepts in the minds and hearts of the Catholic people and replaced them with his own radical modernist concept of Pope a Bishop of Rome of authority of hierarchy of church itself all to pave the way for the coming of the one world religion the one world experience of the one world religious sentiment in which we'll all share which will become the religion of the Antichrist so this is what we're up against right now so I apologize for speaking at some length about this but again the subject is very serious this is why st. Pius the tenth himself devoted so many pages at a very lengthy and signal through the treatment of this subject because he considered it to be so important when you what I have to consider it to be no less important today that we're living through modernism the rise of modernism as he warned us about so many two generations ago three generations ago now but with that we'll return to our consideration of modernism again in the application of theology what does the modernist make of liturgy again would you recognize the new liturgy in the modernist concept of liturgy supposed to be would you recognise Catholic teaching and Magisterium and Catholic government and all the rest would you recognize that in the novus ordo can you see parallels there but that's what we're going to take a look at next time god bless you you

Channel: What Catholics Believe

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Length: 74min 53sec (4493 seconds)

Published: Sun Oct 07 2018