by Thomas A. Droleskey, Ph.D., Triumphalist, Restorationist
Although some in the fantasyland that is the "conservative" realm of the counterfeit church of conciliarism are trying to say that reactions to Jorge Mario Bergoglio/Francis are based upon "distortions" of the false "pontiff's" letter to the former editor of the Italian newspaper La Repubblica, Eugenio Scalfari. This is pure overreach on the part of those who do not want to recognize that yet another heretic, one who is more bold, daring and direct than any of his five predecessors, serves as a pretender to the papacy.
Part one of this two-part commentary was based in its entirety upon Vatican Radio's summary of Bergoglio/Francis's letter, not upon reports in the secular media, which are usually mostly unreliable and sensationalized by writers who know almost as little about the Catholic Faith as the false "pontiff" himself.
Here is the original Vatican Radio report for your to review once again:
(Vatican Radio) Does God forgive non-believers? Does absolute truth exist? And is God merely a creation of the human mind?
In a lengthy letter to the former editor of the Italian daily ‘La
Repubblica’, Eugenio Scalfari, Pope Francis shares reflections on these
three questions and urges all non-believers to engage with Christians in
an open and sincere conversation.
In the letter published on Wednesday, the Pope laments the impasse
that has grown up over the centuries with those who see Christianity as
‘dark and superstitious,’ in opposition to the ‘light of reason’.
Quoting from the recent encyclical ‘Lumen Fidei’, the Pope stresses
that, on the contrary, faith must never be intransigent or arrogant, but
rather humble and able to grow in relationship with others.
Responding to the three questions posed by the Italian journalist
and writer, the Pope says the key issue for non-believers is that of
“obeying their consciences” when faced with choices of good or evil.
God’s mercy, he stresses, “has no limits” for those who seek him with a sincere and contrite heart.
Reflecting on the question of absolute
truth, Pope Francis says he prefers to describe the truth in terms of a
dynamic relationship between each Christian and Jesus, who said, ‘I am
the way, the truth and the life’. The truth of God’s love, the Pope
insists, is not subjective, but it is only experienced and
expressed as a journey, a living relationship with each one of us, in
our different social and cultural contexts.
Thirdly, Pope Francis considers the question of God as a creation of
the human mind, who will thus disappear when human beings cease to exist
on earth. In my experience, he says - and in that of so many other
Christians past and present – God is not merely an idea but is a
“Reality” of infinite goodness and mercy, revealed to us through his
son, Jesus of Nazareth.
Reflecting on the originality of the
Christian faith in relations to other religions, the Pope stresses the
role of Jesus who renders us all sons and daughters of God, therefore
also brothers and sisters to each other. Our arduous task, he
says, is that of communicating God’s love to all, not in a superior way,
but rather through service to all people especially those on the
margins of our societies.
Finally the Pope spoke of his deep respect and friendship for
people of Jewish faith – especially those with whom he worked so closely
in his native Argentina. Reflecting on the terrible experience of the
Shoah, he said, we can never be grateful enough to the Jews who
maintained their faith in God, thus teaching us too to remain always
open to his infinite love. (Antipope's letter to non-believers in Italian paper La Repubblica.)
This summary is a very accurate account of the full text of Bergoglio/Francis's letter, which can be found at Rorate Caeli blogspot.
As the "Petrine Minister's" letter to Eugenio Scalfari is nothing other than rehash of the principal points, such as it were, that he thought he had made--along with his predecessor, Joseph Ratzinger/Benedict XVI--in Lumen Fidei, June 29, 2013, it will suffice to review several excerpts from the letter to demonstrate yet again that Jorge Mario Bergoglio/Francis hath not the Catholic Faith in the slightest.
Excerpt Number One:
In particular, I think there are two circumstances which today cause this dialogue to be precious and necessary. This is one of the principal aims of the Second Vatican Council, convened at the behest of John XXIII as well as by the Apostolic Ministry of the Popes who, each with their own sensibility and help have since then continued in the course traced by the Council.
The first circumstance - that refers to the initial pages of the Encyclical - derives from the fact that, down in the centuries of modern life, we have seen a paradox: Christian faith, whose novelty and importance in the life of mankind since the beginning has been expressed through the symbol of light, has often been branded as the darkness of superstition which is opposed to the light of reason. Therefore a lack of communication has arisen between the Church and the culture inspired by Christianity on one hand and the modern culture of Enlightenment on the other. The time has come and the Second Vatican has inaugurated the season, for an open dialogue without preconceptions that opens the door to a serious and fruitful meeting. (Full Text of Francis's letter to atheist Italian journalist Eugenio Scalfari.)
The Sacred Deposit of Faith, which includes the binding precepts of the Divine Positive Law and Natural Law?
"A lack of communications has been arisen between the Church and the culture inspired by Christianity on the one hand and the modern culture of Enlightenment on the other"?
Saint Paul the Apostle had something to say about this:
 Bear not the yoke with unbelievers. For what participation hath justice
with injustice? Or what fellowship hath light with darkness?  And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?
 And what agreement hath the temple of God with idols? For you are the
temple of the living God; as God saith: I will dwell in them, and walk
among them; and I will be their God, and they shall be my people.  Wherefore, Go out from among them, and be ye separate, saith the Lord, and touch not the unclean thing:  And I will receive you; and I will be a Father to you; and you shall be my sons and daughters, saith the Lord Almighty. (2 Cor. 6: 14-18.)
Jorge Mario Bergoglio/Francis is guilty of blasphemous heresy as he would have the misguided Eugenio Scalfari, who is eighty-nine years of age and is a lifelong atheist, to believe that he was correct to have criticized the Catholic Church in his early career prior to the "enlightenment" represented by the "Second" Vatican Council.
This means that the Catholic Church had to "encounter" the "modern world" to "learn" more about it.
By asserting this, Bergoglio/Francis is saying that Holy Mother Church's Divine Constitution is imperfect as she has taught us that her Divine Founder and Invisible Head has given her everything she needs to preach His Gospel in the world, about which she knows everything as she knows it is composed of frail men who are in need of converting to her maternal bosom.
In other words, Pope Pius IX was wrong when he condemned the following false assertion near the end of The Syllabus of Errors, December 8, 1864:
80. The Roman Pontiff can, and ought to, reconcile himself, and come to terms
with progress, liberalism and modern civilization.- -Allocution "Jamdudum
cernimus," March 18, 1861. (Pope Pius IX, The Syllabus of Errors, December 8, 1864.)
Jorge Mario Bergoglio/Francis's blasphemous rejection of the "old church" and its "closed-in-on-itself attitude" about the world is nothing new. In his effort to make his own "yes church" attractive to Eugenio Scalfari, whose own atheism is the product of the Masonic anticlericalism in Italy that was condemned by true pope after true pope in the Nineteenth Century, Bergoglio/Francis, recalling the aims of Angelo Roncalli/John XXIII, has merely repackaged Joseph Ratzinger's own explicit rejection of the "era" of The Syllabus of Errors as well as the anti-Modernist declarations that were made by Pope Saint Pius X:
Let us be content to say here that the text [of Gaudium et Spes] serves as a countersyllabus and, as such, represents on the part of the Church, an attempt at an official reconciliation with the new era inaugurated in 1789.
Only from this perspective can we understand, on the one hand, the
ghetto-mentality, of which we have spoken above; only from this
perspective can we understand, on the other hand, the meaning of the
remarkable meeting of the Church and the world. Basically, the word
"world" means the spirit of the modern era, in contrast to which the
Church's group-consciousness saw itself as a separate subject that now,
after a war that had been in turn both hot and cold, was intent on
dialogue and cooperation. (Joseph Ratzinger, Principles of Catholic Theology, p. 382.)
Does this mean that the Council should be revoked?
Certainly not. It means only that the real reception of the Council has
not yet even begun. What devastated the Church in the decade after the
Council was not the Council but the refusal to accept it. This becomes
clear precisely in the history of the influence of Gaudium et spes.
What was identified with the Council was, for the most part, the
expression of an attitude that did not coincide with the statements to
be found in the text itself, although it is recognizable as a tendency
in its development and in some of its individual formulations. The task
is not, therefore, to suppress the Council but to discover the real
Council and to deepen its true intention in the light of the present
experience. That means that there can be no return to the
Syllabus, which may have marked the first stage in the confrontation
with liberalism and a newly conceived Marxism but cannot be the last
stage. In the long run, neither embrace nor ghetto can solve for
Christians the problem of the modern world. The fact is, as Hans Urs von
Balthasar pointed out as early as 1952, that the "demolition of the
bastions" is a long-overdue task. (Joseph Ratzinger, Principles of Catholic Theology, p. 391.)
The text [of the document Instruction on the Theologian's Ecclesial
Vocation] also presents the various types of bonds that rise from the
different degrees of magisterial teaching. It affirms - perhaps
for the first time with this clarity - that there are decisions of the
magisterium that cannot be the last word on the matter as such, but are,
in a substantial fixation of the problem, above all an expression of
pastoral prudence, a kind of provisional disposition. The nucleus
remains valid, but the particulars, which the circumstances of the times
influenced, may need further correction.
In this regard, one may think of the declarations of Popes in the last
century [19th century] about religious liberty, as well as the
anti-Modernist decisions at the beginning of this century, above all,
the decisions of the Biblical Commission of the time [on evolutionism].
As a cry of alarm in the face of hasty and superficial adaptations, they
will remain fully justified. A personage such as Johann Baptist Metz
said, for example, that the Church's anti-Modernist decisions render the
great service of preserving her from falling into the liberal-bourgeois
world. But in the details of the determinations they contain, they
became obsolete after having fulfilled their pastoral mission at their
(Joseph Ratzinger, "Instruction on the Theologian's Ecclesial Vocation,"
published with the title "Rinnovato dialogo fra Magistero e Teologia,"
in L'Osservatore Romano, June 27, 1990, p. 6, cited at Card. Ratzinger: The teachings of the Popes against Modernism are obsolete)
We can see how well the counterfeit church of conciliarism's "encounter" and "opening" to the "world" has worked.
Having cast aside the Social Reign of Christ the King in favor of the heresy of "religious liberty" and separation of Church and State, which was condemned by numerous popes and termed a "thesis absolutely false" by Pope Saint Pius X in Vehementer Nos, February 11, 1906, the counterfeit church of conciliarism has made it more possible for the "world" to ignore what its civil leaders think is the Catholic Church and to decriminalize the chemical and surgical assassination of the innocent preborn, grant special "rights," including that of a perverse concept of "marriage," to those engaged in perverse sins against the Sixth and Ninth Commandments, to kill off the chronically ill, the disabled, the terminally ill and the elderly in the name of "compassion" and to increase its power over citizens while decreasing their legitimate liberties.
Some success story.
Excerpt Number Two:
The second circumstance, for those who attempt to be faithful to the gift of following Jesus in the light of faith, derives from the fact that this dialogue is not a secondary accessory in the existence of those who believe, but is rather an intimate and indispensable expression. Speaking of which, allow me to quote a very important statement, in my opinion, of the Encyclical: as the truth witnessed by faith is found in love - it is stressed - "it seems clear that faith is not unyielding, but increases in the coexistence which respects the other. The believer is not arrogant; on the contrary, the truth makes him humble, in the knowledge that rather than making us rigid, it embraces us and possesses us. Rather than make us rigid, the security of faith makes it possible to speak with everyone" (n.34). This is the spirit of the words I am writing to you. (Full Text of Francis's letter to atheist Italian journalist Eugenio Scalfari.)
"Faith is not unyielding"?
The Catholic Faith is indeed most unyielding in the face of error and she makes no terms with it whatsoever:
These firings, therefore, with all diligence and care having been formulated by us, we
define that it be permitted to no one to bring forward, or to write, or
to compose, or to think, or to teach a different faith. Whosoever shall
presume to compose a different faith, or to propose, or teach, or hand
to those wishing to be converted to the knowledge of the truth, from the
Gentiles or Jews, or from any heresy, any different Creed; or to
introduce a new voice or invention of speech to subvert these things
which now have been determined by us, all these, if they be Bishops or
clerics let them be deposed, the Bishops from the Episcopate, the
clerics from the clergy; but if they be monks or laymen: let them be
anathematized. (Constantinople III).
These and many other serious things, which at
present would take too long to list, but which you know well, cause Our
intense grief. It is not enough for Us to deplore these innumerable
evils unless We strive to uproot them. We take refuge
in your faith and call upon your concern for the salvation of the
Catholic flock. Your singular prudence and diligent spirit give Us
courage and console Us, afflicted as We are with so many trials. We must
raise Our voice and attempt all things lest a wild boar from the woods
should destroy the vineyard or wolves kill the flock. It is Our duty to lead the flock only to the food which is healthful. In
these evil and dangerous times, the shepherds must never neglect their
duty; they must never be so overcome by fear that they abandon the sheep.
Let them never neglect the flock and become sluggish from idleness and
apathy. Therefore, united in spirit, let us promote our common cause, or
more truly the cause of God; let our vigilance be one and our effort
united against the common enemies.
Indeed you will accomplish this perfectly
if, as the duty of your office demands, you attend to yourselves and to
doctrine and meditate on these words: "the universal Church is
affected by any and every novelty" and the admonition of Pope Agatho:
"nothing of the things appointed ought to be diminished; nothing
changed; nothing added; but they must be preserved both as regards
expression and meaning." Therefore may the unity which is built upon the
See of Peter as on a sure foundation stand firm. May it be for all a
wall and a security, a safe port, and a treasury of countless blessings. To check the audacity of those who attempt to infringe upon the rights
of this Holy See or to sever the union of the churches with the See of
Peter, instill in your people a zealous confidence in the papacy and
sincere veneration for it. As St. Cyprian wrote: "He who abandons the
See of Peter on which the Church was founded, falsely believes himself
to be a part of the Church . . . .
But for the other painful causes We
are concerned about, you should recall that certain societies and
assemblages seem to draw up a battle line together with the followers of
every false religion and cult. They feign piety for religion; but they
are driven by a passion for promoting novelties and sedition
everywhere. They preach liberty of every sort; they stir up disturbances
in sacred and civil affairs, and pluck authority to pieces.(Pope Gregory XVI, Mirari Vos, August 15, 1832.)
7. It is with no less deceit, venerable brothers, that other enemies of
divine revelation, with reckless and sacrilegious effrontery, want to import the
doctrine of human progress into the Catholic religion. They extol it with the
highest praise, as if religion itself were not of God but the work of men, or a
philosophical discovery which can be perfected by human means. The charge which
Tertullian justly made against the philosophers of his own time "who brought
forward a Stoic and a Platonic and a Dialectical Christianity" can very aptly
apply to those men who rave so pitiably. Our holy religion was not invented by
human reason, but was most mercifully revealed by God; therefore, one can quite
easily understand that religion itself acquires all its power from the authority
of God who made the revelation, and that it can never be arrived at or perfected
by human reason. In order not to be deceived and go astray in a matter of such
great importance, human reason should indeed carefully investigate the fact of
divine revelation. Having done this, one would be definitely convinced that God
has spoken and therefore would show Him rational obedience, as the Apostle very
wisely teaches. For who can possibly not know that all faith should be given
to the words of God and that it is in the fullest agreement with reason itself
to accept and strongly support doctrines which it has determined to have been
revealed by God, who can neither deceive nor be deceived? (Pope Pius IX, Qui Pluribus, November 9, 1846.)
As for the rest, We greatly deplore the fact that,
where the ravings of human reason extend, there is somebody who studies
new things and strives to know more than is necessary, against the
advice of the apostle. There you will find someone who is
overconfident in seeking the truth outside the Catholic Church, in which
it can be found without even a light tarnish of error.
Therefore, the Church is called, and is indeed, a pillar and foundation
of truth. You correctly understand, venerable brothers, that We speak
here also of that erroneous philosophical system which was recently
brought in and is clearly to be condemned. This system, which
comes from the contemptible and unrestrained desire for innovation, does
not seek truth where it stands in the received and holy apostolic
inheritance. Rather, other empty doctrines, futile and uncertain
doctrines not approved by the Church, are adopted. Only the most
conceited men wrongly think that these teachings can sustain and support
that truth. (Pope Gregory XVI, Singulari Nos, May 25, 1834.)
In the Catholic Church Christianity is Incarnate.
It identifies Itself with that perfect, spiritual, and, in its own
order, sovereign society, which is the Mystical Body of Jesus Christ and
which has for Its visible head the Roman Pontiff, successor of the
Prince of the Apostles. It is the continuation of the mission of the
Savior, the daughter and the heiress of His Redemption. It has preached
the Gospel, and has defended it at the price of Its blood, and strong in
the Divine assistance and of that immortality which has been promised
it, It makes no terms with error but remains faithful to the
commands which it has received, to carry the doctrine of Jesus Christ
to the uttermost limits of the world and to the end of time, and to
protect it in its inviolable integrity. (Pope Leo XIII, A Review of His Pontificate, March 19, 1902.)
For the teaching authority of the Church, which in the divine wisdom was constituted on earth in
order that revealed doctrines might remain intact for ever, and that
they might be brought with ease and security to the knowledge of men,
and which is daily exercised through the Roman Pontiff and the Bishops
who are in communion with him, has also the office of defining, when it
sees fit, any truth with solemn rites and decrees, whenever this is
necessary either to oppose the errors or the attacks of heretics, or
more clearly and in greater detail to stamp the minds of the faithful
with the articles of sacred doctrine which have been explained. (Pope
Pius XI, Mortalium Animos, January 6, 1928.)
The Catholic Faith never compromises with error in the slightest as she has the only medicines, Divinely revealed truth and the supernatural helps she offers in the Sacraments, to help fallen man to root out sin in his life and to climb the heights of personal sanctity, which is the necessary foundation of order within souls and within societies.
Excerpt Number Three:
For me, faith began by meeting with Jesus. A personal meeting that touched my heart and gave a direction and a new meaning to my existence. At the same time, however, a meeting that was made possible by the community of faith in which I lived and thanks to which I found access to the intelligence of the Sacred Scriptures, to the new life that comes from Jesus like gushing water through the Sacraments, to fraternity with everyone and to the service to the poor, which is the real image of the Lord. Believe me, without the Church I would never have been able to meet Jesus, in spite of the knowledge that the immense gift of faith is kept in the fragile clay vases of our humanity.
Now, thanks to this personal experience of faith experienced in Church, I feel comfortable in listening to your questions and together with you, will try to find a way to perhaps walk along a path together. (Full Text of Francis's letter to atheist Italian journalist Eugenio Scalfari.)
An antidote is hereby provided by Pope Saint Pius X:
14. Thus far, Venerable Brethren, We have considered the Modernist as a
philosopher. Now if We proceed to consider him as a believer, and seek to know
how the believer, according to Modernism, is marked off from the philosopher, it
must be observed that, although the philosopher recognizes the reality of the
divine as the object of faith, still this reality is not to be found by him but
in the heart of the believer, as an object of feeling and affirmation, and
therefore confined within the sphere of phenomena; but the question as to
whether in itself it exists outside that feeling and affirmation is one which
the philosopher passes over and neglects. For the Modernist believer, on the
contrary, it is an established and certain fact that the reality of the divine
does really exist in itself and quite independently of the person who believes
in it. If you ask on what foundation this assertion of the believer rests, he
answers: In the personal experience of the individual. On this head the
Modernists differ from the Rationalists only to fall into the views of the
Protestants and pseudo-mystics. The following is their manner of stating the
question: In the religious sense one must recognize a kind of intuition of the
heart which puts man in immediate contact with the reality of God, and infuses
such a persuasion of God's existence and His action both within and without man
as far to exceed any scientific conviction. They assert, therefore, the
existence of a real experience, and one of a kind that surpasses all rational
experience. If this experience is denied by some, like the Rationalists, they
say that this arises from the fact that such persons are unwilling to put
themselves in the moral state necessary to produce it. It is this experience
which makes the person who acquires it to be properly and truly a believer.
How far this position is removed from that of Catholic teaching! We have
already seen how its fallacies have been condemned by the Vatican Council. Later
on, we shall see how these errors, combined with those which we have already
mentioned, open wide the way to Atheism. Here it is well to note at once that,
given this doctrine of experience united with that of symbolism, every religion,
even that of paganism, must be held to be true. What is to prevent such
experiences from being found in any religion? In fact, that they are so is
maintained by not a few. On what grounds can Modernists deny the truth of an
experience affirmed by a follower of Islam? Will they claim a monopoly of true
experiences for Catholics alone? Indeed, Modernists do not deny, but actually
maintain, some confusedly, others frankly, that all religions are true. That
they cannot feel otherwise is obvious. For on what ground, according to their
theories, could falsity be predicated of any religion whatsoever? Certainly it
would be either on account of the falsity of the religious .sense or on account
of the falsity of the formula pronounced by the mind. Now the religious sense,
although it maybe more perfect or less perfect, is always one and the same; and
the intellectual formula, in order to be true, has but to respond to the
religious sense and to the believer, whatever be the intellectual capacity of
the latter. In the conflict between different religions, the most that
Modernists can maintain is that the Catholic has more truth because it is more
vivid, and that it deserves with more reason the name of Christian because it
corresponds more fully with the origins of Christianity. No one will find it
unreasonable that these consequences flow from the premises. But what is most
amazing is that there are Catholics and priests, who, We would fain believe,
abhor such enormities, and yet act as if they fully approved of them. For they
lavish such praise and bestow such public honor on the teachers of these errors
as to convey the belief that their admiration is not meant merely for the
persons, who are perhaps not devoid of a certain merit, but rather for the sake
of the errors which these persons openly profess and which they do all in their
power to propagate.
15. There is yet another element in this part of their teaching which is
absolutely contrary to Catholic truth. For what is laid down as to experience is
also applied with destructive effect to tradition, which has always been
maintained by the Catholic Church. Tradition, as understood by the Modernists,
is a communication with others of an original experience, through preaching by
means of the intellectual formula. To this formula, in addition to its
representative value they attribute a species of suggestive efficacy which acts
firstly in the believer by stimulating the religious sense, should it happen to
have grown sluggish, and by renewing the experience once acquired, and secondly,
in those who do not yet believe by awakening in them for the first time the
religious sense and producing the experience. In this way is religious
experience spread abroad among the nations; and not merely among contemporaries
by preaching, but among future generations both by books and by oral
transmission from one to another. Sometimes this communication of religious
experience takes root and thrives, at other times it withers at once and dies.
For the Modernists, to live is a proof of truth, since for them life and truth
are one and the same thing. Thus we are once more led to infer that all existing
religions are equally true, for otherwise they would not survive. (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)
Jorge Mario Bergoglio/Francis rejects this, every bit of it, because he believes Pascendi Dominici Gregis represents the bad old "no church" that was unwilling to "encounter" and to "dialogue with" the "world of the Enlightenment." He is an apostate.
A man such as Jorge Mario Bergoglio/Francis is thus incompetent to teach squat about the Catholic Faith to anyone, especially an atheist, because he projects his concepts onto Divine Revelation as coming from God while seeking to "reaffirm" certain truths of the Faith, something that is of the essence of Modernism, which combines truth with error and replaces simplicity with complexity.
It is furthermore the case that Jorge Mario Bergoglio/Faith, by stressing the "personal experience" of "his" faith, never once provided any clear definition as to what the Supernatural Virtue of Faith is, repeating in his letter to Eugenio Scalfari the same imprecision of terminology as is to be found in Lumen Fidei. The appendix below provides a thoroughly clear definition of Faith, which can never be understood in different ways at different times to suit the needs of different situations.
Excerpt Number Five:
Of course a consequence of this is also - and this is not a minor thing - that distinction between the religious sphere which is confirmed by "Give to God what belongs to God and give to Caesar what belongs to Caesar", distinctly confirmed by Jesus and upon which, the history of the Western world was built. In fact, the Church is called to sow the yeast and salt of the Gospel, and that is the love and mercy of God which reaches all men, indicating the definitive destination of our destiny in the hereafter, while civil and political society has the difficult duty of expressing and embodying a life that is evermore human in justice, in solidarity, in law and in peace. For those who experience the Christian faith, this does not mean escaping from the world or looking for any kind of supremacy, but being at the service of mankind, of all mankind and all men, starting from the periphery of history and keeping the sense of hope alive, striving for goodness in spite of everything and always looking beyond. (Full Text of Francis's letter to atheist Italian journalist Eugenio Scalfari.)
No room for the Social Reign of Christ the King here. None whatsoever. And if there is no room for the Social Reign of Christ the King as it must be exercised by Holy Mother Church, then there is plenty of room for the devil to use his devices of "religious liberty" and separation of Church and State to advance his nefarious designs for men and their nations.
Far from the Modernist mind of Jorge Mario Bergoglio/Francis is the realization that the civil state has a positive duty, found in both the binding precepts of the Divine Positive Law and the Natural Law, to pursue the common temporal good in light of fostering those conditions that are conducive for its citizens to realize their Last End, the glory of the Beatific Vision of God the Father, God the Son and God the Holy Ghost for all eternity.
Pope Saint Pius X explained this very well:
3. That the State must be separated from the Church is a thesis absolutely
false, a most pernicious error. Based, as it is, on the principle that the State
must not recognize any religious cult, it is in the first place guilty of a
great injustice to God; for the Creator of man is also the Founder of human
societies, and preserves their existence as He preserves our own. We owe Him,
therefore, not only a private cult, but a public and social worship to honor
Him. Besides, this thesis is an obvious negation of the supernatural order. It
limits the action of the State to the pursuit of public prosperity during this
life only, which is but the proximate object of political societies; and it
occupies itself in no fashion (on the plea that this is foreign to it) with
their ultimate object which is man's eternal happiness after this short life
shall have run its course. But as the present order of things is temporary and
subordinated to the conquest of man's supreme and absolute welfare, it follows
that the civil power must not only place no obstacle in the way of this
conquest, but must aid us in effecting it. The same thesis also upsets the order
providentially established by God in the world, which demands a harmonious
agreement between the two societies. Both of them, the civil and the religious
society, although each exercises in its own sphere its authority over them. It
follows necessarily that there are many things belonging to them in common in
which both societies must have relations with one another. Remove the agreement
between Church and State, and the result will be that from these common matters
will spring the seeds of disputes which will become acute on both sides; it will
become more difficult to see where the truth lies, and great confusion is
certain to arise. Finally, this thesis inflicts great injury on society itself,
for it cannot either prosper or last long when due place is not left for
religion, which is the supreme rule and the sovereign mistress in all questions
touching the rights and the duties of men. Hence the Roman Pontiffs have never
ceased, as circumstances required, to refute and condemn the doctrine of the
separation of Church and State. Our illustrious predecessor, Leo XIII,
especially, has frequently and magnificently expounded Catholic teaching on the
relations which should subsist between the two societies. "Between them," he
says, "there must necessarily be a suitable union, which may not improperly be
compared with that existing between body and soul.-"Quaedam intercedat necesse
est ordinata colligatio (inter illas) quae quidem conjunctioni non immerito
comparatur, per quam anima et corpus in homine copulantur." He proceeds: "Human
societies cannot, without becoming criminal, act as if God did not exist or
refuse to concern themselves with religion, as though it were something foreign
to them, or of no purpose to them.... As for the Church, which has God Himself
for its author, to exclude her from the active life of the nation, from the
laws, the education of the young, the family, is to commit a great and
pernicious error. -- "Civitates non possunt, citra scellus, gerere se tamquam si
Deus omnino non esset, aut curam religionis velut alienam nihilque profuturam
abjicere.... Ecclesiam vero, quam Deus ipse constituit, ab actione vitae
excludere, a legibus, ab institutione adolescentium, a societate domestica,
magnus et perniciousus est error." (Pope Saint Pius X, Vehementer Nos, February 11, 1906.)
Conciliarism is thus culpable for advancing the diabolical agenda of Judeo-Masonry, which is eminently understandable as conciliarism is a Talmudic-conceived and administered operation from beginning to end.
If you doubt this, you should read Excerpt Number Six from Bergoglio/Francis's letter to Eugenio Scalfari:
At the end of your first article, you also ask me what to say to our Jewish brothers about the promise God made to them: Has this been forgotten? And this - believe me - is a question that radically involves us as Christians because, with the help of God, starting from the Second Vatican Council, we have discovered that the Jewish people are still, for us, the holy root from which Jesus originated. I too, in the friendship I have cultivated in all of these long years with our Jewish brothers, in Argentina, many times while praying have asked God, especially when I remember the terrible experience of the Shoah. What I can say, with the Apostle Paul, is that God has never stopped believing in the alliance made with Israel and that, through the terrible trials of these past centuries, the Jews have kept their faith in God. And for this, we will never be grateful enough to them, as the Church, but also as humanity at large. Persevering in their faith in God and in the alliance, they remind everyone, even us as Christians that we are always awaiting, the return of the Lord and that therefore we must remain open to Him and never take refuge in what we have already achieved. (Full Text of Francis's letter to atheist Italian journalist Eugenio Scalfari.)
"Jews have kept their faith in God," and "for this we will never be grateful enough to them"?
Let us turn to Our Blessed Lord and Saviour Jesus Christ Himself for a few bits of refutation:
 And as he went, they spread their clothes underneath in the way.  And when he was now coming near the descent of mount Olivet, the whole
multitude of his disciples began with joy to praise God with a loud
voice, for all the mighty works they had seen,  Saying: Blessed be the king who cometh in the name of the Lord, peace in heaven, and glory on high!  And some of the Pharisees, from amongst the multitude, said to him: Master, rebuke thy disciples.  To whom he said: I say to you, that if these shall hold their peace, the stones will cry out.
 And when he drew near, seeing the city, he wept over it, saying:  If thou also hadst known, and that in this thy day, the things that are to thy peace; but now they are hidden from thy eyes.  For the days shall come upon thee, and thy enemies shall cast a trench
about thee, and compass thee round, and straiten thee on every side,  And
beat thee flat to the ground, and thy children who are in thee: and
they shall not leave in thee a stone upon a stone: because thou hast not
known the time of thy visitation.  And entering into the temple, he began to cast out them that sold therein, and them that bought.
 Saying to them: It is written: My house is the house of prayer. But you have made it a den of thieves.  And he was teaching daily in the temple. And the chief priests and the
scribes and the rulers of the people sought to destroy him:  And they found not what to do to him: for all the people were very attentive to hear him. (Luke 18: 36-48.)
Saint John Chrysostom had just a few words to say on the matter as well (as did Pope Eugene IV in Cantate Domino and Pope Pius XII in Mystici Corporis--see part one):
Let that be your judgment about the
synagogue, too. For they brought the books of Moses and the prophets
along with them into the synagogue, not to honor them but to outrage
them with dishonor. When they say that Moses and the prophets knew not
Christ and said nothing about his coming, what greater outrage could
they do to those holy men than to accuse them of failing to recognize
their Master, than to say that those saintly prophets are partners of
their impiety? And so it is that we must hate both them and
their synagogue all the more because of their offensive treatment of
those holy men." (Saint John Chrysostom, Fourth Century, A.D., Saint John Chrysostom: Eight Homilies Against the Jews.)
Many, I know, respect the Jews and think
that their present way of life is a venerable one. This is why I hasten
to uproot and tear out this deadly opinion. I said that the synagogue is
no better than a theater and I bring forward a prophet as my witness.
Surely the Jews are not more deserving of belief than their prophets.
"You had a harlot's brow; you became shameless before all". Where a
harlot has set herself up, that place is a brothel. But the synagogue is
not only a brothel and a theater; it also is a den of robbers and a
lodging for wild beasts. Jeremiah said: "Your house has become
for me the den of a hyena". He does not simply say "of wild beast", but
"of a filthy wild beast", and again: "I have abandoned my house, I have
cast off my inheritance". But when God forsakes a people, what
hope of salvation is left? When God forsakes a place, that place becomes
the dwelling of demons.
(2) But at any rate the Jews say that they,
too, adore God. God forbid that I say that. No Jew adores God! Who says
so? The Son of God says so. For he said: "If you were to know my
Father, you would also know me. But you neither know me nor do you know
my Father". Could I produce a witness more trustworthy than the Son of
(3) If, then, the Jews fail to know the Father, if
they crucified the Son, if they thrust off the help of the Spirit, who
should not make bold to declare plainly that the synagogue is a dwelling
of demons? God is not worshipped there. Heaven forbid! From now
on it remains a place of idolatry. But still some people pay it honor
as a holy place. (Saint John Chrysostom: Eight Homilies Against the Jews)
That's enough on this point, wouldn't you say?
As for the three questions you asked me in the article of August 7th. It would seem to me that in the first two, what you are most interested in is understanding the Church's attitude towards those who do not share faith in Jesus. First of all, you ask if the God of the Christians forgives those who do not believe and do not seek faith. Given that - and this is fundamental - God's mercy has no limits if he who asks for mercy does so in contrition and with a sincere heart, the issue for those who do not believe in God is in obeying their own conscience. In fact, listening and obeying it, means deciding about what is perceived to be good or to be evil. The goodness or the wickedness of our behavior depends on this decision.
Second of all, you ask if the thought, according to which no absolute exists and therefore there is no absolute truth, but only a series of relative and subjective truths is a mistake or a sin. To start, I would not speak about, not even for those who believe, an "absolute" truth, in the sense that absolute is something detached, something lacking any relationship. Now, the truth is a relationship! This is so true that each of us sees the truth and expresses it, starting from oneself: from one's history and culture, from the situation in which one lives, etc. This does not mean that the truth is variable and subjective. It means that it is given to us only as a way and a life. Was it not Jesus himself who said: "I am the way, the truth, the life"? In other words, the truth is one with love, it requires humbleness and the willingness to be sought, listened to and expressed. Therefore we must understand the terms well and perhaps, in order to avoid the oversemplification of absolute contraposition, reformulate the question. I think that today this is absolutely necessary in order to have a serene and constructive dialogue which I hoped for from the beginning. (Full Text of Francis's letter to atheist Italian journalist Eugenio Scalfari.)
Brief and Most Direct Commentary Without Pulling Punches As I Have Done Previously In This Article (do any of you out there have a sense of humor?):
Heresy after heresy.
"God's mercy has no limits if he who asks for mercy does so in contrition and with a sincere heart, the issue for those who do not believe in God is obeying their own conscience"?
"The goodness of our behavior depends" on the "decision" about what is perceived to be good or to be evil"?
Refusing to speak about an absolute truth absent a "relationship."
Jorge Mario Bergoglio/Francis is a dangerous, blaspheming, revolutionary heretic of the most vile and criminal sort imaginable. He does violence to both supernatural and natural truth as truths about God, His Revelation and morality exist in the nature of things and do not depend upon human acceptance or "relationship" for their binding force or validity.
Is the truth of the Natural Law unknowable to man, thus making acts of murder, including willful murder of the preborn, acceptable as long as one "decides" for what one perceives to be good?
Are the truths of the Ten Commandments not written on the very flesh of human hearts by the finger of God?
If this is so, then pagan writers such as Aristotle and Cicero had it all wrong about objective truth, admitting that Aristotle's understanding and application of the Natural Law in concrete circumstances was wonting in some instance.
Cicero must have been wrong when he wrote the following in The Republic:
True law is right reason conformable to nature, universal, unchangeable,
eternal, whose commands urge us to duty, and whose prohibitions
restrain us from evil. Whether it enjoins or forbids, the good respect
its injunctions, and the wicked treat them with indifference. This law
cannot be contradicted by any other law, and is not liable either to
derogation or abrogation. Neither the senate nor the people can give us
any dispensation for not obeying this universal law of justice. It needs
no other expositor and interpreter than our own conscience. It is not
one thing at Rome, and another at Athens; one thing to-day, and another
to-morrow; but in all times and nations this universal law must forever
reign, eternal and imperishable. It is the sovereign master and emperor
of all beings. God himself is its author, its promulgator, its enforcer.
And he who does not obey it flies from himself, and does violence to
the very nature of man. And by so doing he will endure the severest
penalties even if he avoid the other evils which are usually accounted
punishments. (Cicero, The Republic.)
Cicero had it almost entirely correct. Almost. He was wrong in asserting
that the natural law does not need any "other expositor and interpreter
than our own conscience." He lived before the Incarnation and before
the founding of the true Church upon the Rock of Peter, the Pope. Cicero
thus did not know that man does need an interpreter and expositor of
the natural law, namely, the Catholic Church. Apart from this, however,
Cicero understood that God's law does not admit of abrogations by a vote
of the people or of a "representative" body, such as the Roman Senate
in his day or the United States Congress or state legislatures, et al.
in our own day.
Jorge Mario Bergoglio/Francis has it entirely wrong as he believes that conscience is king, but a man's conscience must be rightly formed, and it is thus the duty of Holy Mother Church to instruct the ignorant, starting with the simple fact that truth in the Order of Nature (Creation) exists independently of human acceptance of it. The physical laws of the universe, for example, do not depend upon our "perception" of them in order for them to be true and binding. One who defies a physical by, say, jumping from a building while "perceiving" there is no law of gravity will suffer the consequences of such a mistaken perception with a variety of bruises and/or broken bones. Indeed, such a stupid person might wind up killing himself in an effort to "prove" his "perception" correct.
Jorge Mario Bergoglio/Francis is thus a pure subjectivist, unwilling to use the Five Proofs for the Existence of God as provided by Saint Thomas Aquinas in the Summa Theologica (see Appendix B below).
Insofar as Bergoglio/Francis's contention that an unbeliever will know the limitless, boundless mercy of God, suffice it in brief to turn to Saint Thomas Aquinas yet again for the answer to this abject heresy:
Objection 1. It would seem that unbelief is not a sin. For every sin is contrary to nature, as Damascene proves (De Fide Orth. ii, 4). Now unbelief seems not to be contrary to nature; for Augustine says (De Praedest. Sanct. v) that "to be capable to having faith, just as to be capable of having charity, is natural to all men; whereas to have faith, even as to have charity, belongs to the grace of the faithful." Therefore not to have faith, which is to be an unbeliever, is not a sin.
Objection 2. Further, no one sins that which he cannot avoid, since every sin is voluntary. Now it is not in a man's power to avoid unbelief, for he cannot avoid it unless he have faith, because the Apostle says (Romans 10:14): "How shall they believe in Him, of Whom they have not heard? And how shall they hear without a preacher?" Therefore unbelief does not seem to be a sin.
Objection 3. Further, as stated above (I-II, 84, 4), there are seven capital sins, to which all sins are reduced. But unbelief does not seem to be comprised under any of them. Therefore unbelief is not a sin.
On the contrary, Vice is opposed to virtue. Now faith is a virtue, and unbelief is opposed to it. Therefore unbelief is a sin.
I answer that, Unbelief may be taken in two
ways: first, by way of pure negation, so that a man be called an
unbeliever, merely because he has not the faith. Secondly, unbelief may be taken by way of opposition to the faith; in which sense a man refuses to hear the faith, or despises it, according to Isaiah 53:1: "Who hath believed our report?" It is this that completes the notion of unbelief, and it is in this sense that unbelief is a sin.
If, however, we take it by way of pure negation, as we find it in those who have heard nothing about the faith, it bears the character, not of sin, but of punishment, because such like ignorance of Divine things is a result of the sin of our first parent. If such like unbelievers are damned, it is on account of other sins, which cannot be taken away without faith, but not on account of their sin of unbelief. Hence Our Lord said (John 15:22) "If I had not come, and spoken to them, they would not have sin"; which Augustine expounds (Tract. lxxxix in Joan.) as "referring to the sin whereby they believed not in Christ."
Reply to Objection 1. To have the faith is not part of human nature, but it is part of human nature that man's mind should not thwart his inner instinct, and the outward preaching of the truth. Hence, in this way, unbelief is contrary to nature.
Reply to Objection 2. This argument takes unbelief as denoting a pure negation.
Reply to Objection 3. Unbelief, in so far as it is a sin, arises from pride, through which man is unwilling to subject his intellect to the rules of faith, and to the sound interpretation of the Fathers. Hence Gregory says (Moral. xxxi, 45) that "presumptuous innovations arise from vainglory."
It might also be replied that just as the theological virtues are not reduced to the cardinal virtues, but precede them, so too, the vices opposed to the theological virtues are not reduced to the capital vices. (SUMMA THEOLOGICA: Unbelief in general , Secunda Secundae Partis, Q. 10.)
Eugenio Scalfari has indeed heard of the Catholic Faith. He rejects it out of hand. He is obstinate in his rejection of the Faith, and Jorge Mario Bergoglio/Francis is falsely reaffirming him in this unbelief by telling him that God will not judge, no less condemn, him for it.
In point of fact, however, Saint Thomas Aquinas termed unbelief a greater sin than sins against moral laws as it is against man's very nature, which is made to know, to love and to serve God as He has revealed Himself to us exclusively through His Catholic Church:
I answer that, Every sin consists formally in aversion from God, as stated above (I-II, 71, 6; I-II, 73, 3). Hence the more a sin severs man from God, the graver it is. Now man is more than ever separated from God by unbelief, because he has not even true knowledge of God: and by false knowledge of God, man does not approach Him, but is severed from Him.
Nor is it possible for one who has a false opinion of God, to know Him in any way at all, because the object of his opinion is not God. Therefore it is clear that the sin of unbelief is greater than any sin that occurs in the perversion of morals. This does not apply to the sins that are opposed to the theological virtues, as we shall stated further on (20, 3; 34, 2, ad 2; 39, 2, ad 3).
Reply to Objection 1. Nothing hinders a sin that is more grave in its genus from being less grave in respect of some circumstances. Hence Augustine hesitated to decide between a bad Catholic, and a heretic not sinning otherwise, because although the heretic's sin is more grave generically, it can be lessened by a circumstance, and conversely the sin of the Catholic can, by some circumstance, be aggravated.
Reply to Objection 2. Unbelief includes both ignorance, as an accessory thereto, and resistance to matters of faith, and in the latter respect it is a most grave sin. On respect, however, of this ignorance, it has a certain reason for excuse, especially when a man sins not from malice, as was the case with the Apostle.
Reply to Objection 3. An unbeliever is more severely punished for his sin of unbelief than another sinner is for any sin whatever, if we consider the kind of sin. But in the case of another sin, e.g. adultery, committed by a believer, and by an unbeliever, the believer, other things being equal, sins more gravely than the unbeliever, both on account of his knowledge of the truth through faith, and on account of the sacraments of faith with which he has been satiated, and which he insults by committing sin. (SUMMA THEOLOGICA: Unbelief in general , Secunda Secundae Partis, Q. 10.)
Eugenio Scalfari is on the path to Hell, and he is being aided on that terrible journey by Jorge Mario Bergoglio/Francis, who refuses to write to him about the objective nature of truth, supernatural and natural, as he remains completely faithful to the Modernist proposition that the religious sense from which faith springs is purely experiential.
Jorge Mario Bergoglio/Francis, although he said in his letter to Scalfari that God does exist and is not a projection of the human mind, his refusal to offer him proofs from reason for the existence of God and his great toleration for unbelief and misrepresentation of God's "mercy" toward unbelievers makes him disqualified to engage in any kind of public disputation with an unbeliever. Indeed, Jorge Mario Bergoglio/Francis rejects a true knowledge of God as He Himself has entrusted it to Holy Mother Church for its eternal safekeeping and infallible explication.
Is Faith necessary for salvation?
The Baltimore Catechism explained it in the simplest of terms:
Q. 154. What must we do to save our souls?
A. To save our souls, we must worship God by faith, hope, and
charity; that is, we must believe in Him, hope in Him, and love Him with
all our heart.
So did the council fathers of the Council of Florence when they, guided by the infallible direction of the Third Person of the Most Blessed Trinity, God the Holy Ghost, the following in Cantate Domino, February 4, 1442, which was promulgated by Pope Eugene IV:
It firmly believes, professes, and
proclaims that those not living within the Catholic Church, not only
pagans, but also Jews and heretics and schismatics cannot become
participants in eternal life, but will depart "into everlasting fire
which was prepared for the devil and his angels" [Matt. 25:41], unless
before the end of life the same have been added to the flock; and that
the unity of the ecclesiastical body is so strong that only to those
remaining in it are the sacraments of the Church of benefit for
salvation, and do fastings, almsgiving, and other functions of piety and
exercises of Christian service produce eternal reward, and that no one,
whatever almsgiving he has practiced, even if he has shed blood for the
name of Christ, can be saved, unless he has remained in the bosom and
unity of the Catholic Church. (Pope Eugene IV, Cantate Domino, Council of Florence, February 4, 1442.)
This is true eternally as it expresses eternal truths taught by Truth Himself. Anyone who does not accept this is a heretic, and that is what Francis, the Out-of-Control and Uncontrollable Antipope is no matter who refuses to see it and accept it. Truth is, after all, objective, and does not depend upon human acceptance for its binding force and validity.
Today is the Feast of the Exaltation of the Holy Cross. We must Lift High The Cross in our daily lives during this time of chastisement and purification, begging Our Lady to keep her Divine Son company at the foot of His Most Holy Cross at every true offering of Holy Mass at which we are privileged to assist.
Keep close to the Sorrowful and Immaculate Heart of Mary, especially through her Most Holy Rosary, as we need our Blessed Mother's help in these trying times that require of us unstinting courage in the face of all of the forces in the world and in the conciliar church that oppose us.
Remember, the Immaculate Heart of Mary will triumph in the end!
May it continue to be our singular duty to plant just a few seeds for this triumph as we seek to make reparation for our sins as the consecrated slaves of Christ the King through the Sorrowful and Immaculate Heart of His Most Blessed Mother, she who is our Immaculate Queen.
Isn't it time to pray a Rosary now?
Vivat Christus Rex! Viva Cristo Rey!
Most Holy Name of Mary, save us!.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saints Joachim and Anne, pray for us.
The [First] Vatican Council on Faith
1. Since human beings are totally dependent on God as their creator and lord, and
created reason is completely subject to uncreated truth, we are obliged to yield to God
the revealer full submission of intellect and will by faith.
2. This faith, which is the beginning of human salvation, the Catholic Church professes
to be a supernatural virtue, by means of which, with the grace of God inspiring and
assisting us, we believe to be true what He has revealed, not because we perceive its
intrinsic truth by the natural light of reason, but because of the authority of God
himself, who makes the revelation and can neither deceive nor be deceived.
3. Faith, declares the Apostle, is the assurance of things hoped for, the conviction of
things not seen .
4. Nevertheless, in order that the submission of our faith should be in accordance with
reason, it was God's will that there should be linked to the internal assistance of the
Holy Spirit external indications of his revelation, that is to say divine acts, and first
and foremost miracles and prophecies, which clearly demonstrating as they do the
omnipotence and infinite knowledge of God, are the most certain signs of revelation and
are suited to the understanding of all.
5. Hence Moses and the prophets, and especially Christ our lord himself, worked many
absolutely clear miracles and delivered prophecies; while of the apostles we read: And
they went forth and preached every, while the Lord worked with them and confirmed the
message by the signs that attended it . Again it is written: We have the prophetic
word made more sure; you will do well to pay attention to this as to a lamp shining in a
dark place .
6. Now, although the assent of faith is by no means a blind movement of the mind, yet
no one can accept the gospel preaching in the way that is necessary for achieving
salvation without the inspiration and illumination of the Holy Spirit, who gives to all
facility in accepting and believing the truth .
7. And so faith in itself, even though it may not work through charity, is a gift of
God, and its operation is a work belonging to the order of salvation, in that a person
yields true obedience to God himself when he accepts and collaborates with his grace which
he could have rejected.
8. Wherefore, by divine and Catholic faith all those things are to be believed which
are contained in the word of God as found in Scripture and tradition, and which are
proposed by the Church as matters to be believed as divinely revealed, whether by her
solemn judgment or in her ordinary and universal magisterium.
9. Since, then, without faith it is impossible to please God  and reach the
fellowship of his sons and daughters, it follows that no one can ever achieve
justification without it, neither can anyone attain eternal life unless he or she
perseveres in it to the end.
10. So that we could fulfill our duty of embracing the true faith and of persevering
unwaveringly in it, God, through his only begotten Son, founded the Church, and he endowed
his institution with clear notes to the end that she might be recognized by all as the
guardian and teacher of the revealed word.
11. To the Catholic Church alone belong all those things, so many and so marvelous,
which have been divinely ordained to make for the manifest credibility of the Christian
12. What is more, the Church herself by reason of her astonishing propagation, her
outstanding holiness and her inexhaustible fertility in every kind of goodness, by her
Catholic unity and her unconquerable stability, is a kind of great and perpetual motive of
credibility and an incontrovertible evidence of her own divine mission.
13. So it comes about that, like a standard lifted up for the nations , she both
invites to herself those who have not yet believed, and likewise assures her sons and
daughters that the faith they profess rests on the firmest of foundations.
14. To this witness is added the effective help of power from on high. For, the kind
Lord stirs up those who go astray and helps them by his grace so that they may come to the
knowledge of the truth  ; and also confirms by his grace those whom he has translated
into his admirable light , so that they may persevere in this light, not abandoning
them unless he is first abandoned.
15. Consequently, the situation of those, who by the heavenly gift of faith have
embraced the Catholic truth, is by no means the same as that of those who, led by human
opinions, follow a false religion; for those who have accepted the faith under the
guidance of the Church can never have any just cause for changing this faith or for
calling it into question.
This being so, giving thanks to God the Father who has made us worthy to share with the
saints in light  let us not neglect so great a salvation , but looking unto Jesus
the author and finisher of our faith , let us hold the unshakable confession of our
hope . . . .
For the doctrine of the faith which God has revealed is put forward
- not as some philosophical discovery capable of being perfected by human intelligence,
- but as a divine deposit committed to the spouse of Christ to be faithfully protected and infallibly promulgated.
Hence, too, that meaning of the
sacred dogmas is ever to be maintained which has once been declared by
holy mother church, and there must never be any abandonment of this
sense under the pretext or in the name of a more profound understanding.
God cannot deny himself, nor can truth ever be in opposition to truth.
The appearance of this kind of specious contradiction is chiefly due to the fact that either: the
dogmas of faith are not understood and explained in accordance with the
mind of the church, or unsound views are mistaken for the conclusions
Therefore we define that every assertion contrary to the truth of enlightened faith is totally false. . . .
3. If anyone says that it is possible that
at some time, given the advancement of knowledge, a sense may be
assigned to the dogmas propounded by the church which is different from
that which the church has understood and understands: let him be
And so in the performance of our supreme pastoral
office, we beseech for the love of Jesus Christ and we command, by the
authority of him who is also our God and saviour, all faithful
Christians, especially those in authority or who have the duty of
teaching, that they contribute their zeal and labour to the warding off
and elimination of these errors from the church and to the spreading of
the light of the pure faith.
But since it is not enough to avoid the
contamination of heresy unless those errors are carefully shunned which
approach it in greater or less degree, we warn all of their duty to
observe the constitutions and decrees in which such wrong opinions,
though not expressly mentioned in this document, have been banned and
forbidden by this holy see. (Pope Pius IX, Vatican Council, Session III,
Dogmatic Constitution on the Catholic Faith, Chapter 4, On Faith and
Reason, April 24, 1870, Session III.)
Five Proofs for the Existence of God, Extracted from Saint Thomas Aquinas's Summa Theologica
I answer that it can be proved in five ways that God exists.
The first and plainest is the method that proceeds from
the point of view of motion. It is certain and in accord with
experience, that things on earth undergo change. Now, everything
that is moved is moved by something; nothing, indeed, is changed,
except it is changed to something which it is in potentiality.
Moreover, anything moves in accordance with something actually
existing; change itself, is nothing else than to bring forth something
from potentiality into actuality. Now, nothing can be brought
from potentiality to actual existence except through something
actually existing: thus heat in action, as fire, makes fire-wood,
which is hot in potentiality, to be hot actually, and through
this process, changes itself. The same thing cannot at the same
time be actually and potentially the same thing, but only in regard
to different things. What is actually hot cannot be at the same
time potentially hot, but it is possible for it at the same time
to be potentially cold. It is impossible, then, that anything
should be both mover and the thing moved, in regard to the same
thing and in the same way, or that it should move itself. Everything,
therefore, is moved by something else. If, then, that by which
it is moved, is also moved, this must be moved by something still
different, and this, again, by something else. But this process
cannot go on to infinity because there would not be any first
mover, nor, because of this fact, anything else in motion, as
the succeeding things would not move except because of what is
moved by the first mover, just as a stick is not moved except
through what is moved from the hand. Therefore it is necessary
to go back to some first mover, which is itself moved by nothing---and
this all men know as God.
The second proof is from the nature of the efficient cause.
We find in our experience that there is a chain of causes: nor
is it found possible for anything to be the efficient cause of
itself, since it would have to exist before itself, which is impossible.
Nor in the case of efficient causes can the chain go back indefinitely,
because in all chains of efficient causes, the first is the cause
of the middle, and these of the last, whether they be one or many.
If the cause is removed, the effect is removed. Hence if there
is not a first cause, there will not be a last, nor a middle.
But if the chain were to go back infinitely, there would be no
first cause, and thus no ultimate effect, nor middle causes, which
is admittedly false. Hence we must presuppose some first efficient
cause---which all call God.
The third proof is taken from the natures of the merely
possible and necessary. We find that certain things either may
or may not exist, since they are found to come into being and
be destroyed, and in consequence potentially, either existent
or non-existent. But it is impossible for all things that are
of this character to exist eternally, because what may not exist,
at length will not. If, then, all things were merely possible
(mere accidents), eventually nothing among things would exist.
If this is true, even now there would be nothing, because what
does not exist, does not take its beginning except through something
that does exist. If then nothing existed, it would be impossible
for anything to begin, and there would now be nothing existing,
which is admittedly false. Hence not all things are mere accidents,
but there must be one necessarily existing being. Now every necessary
thing either has a cause of its necessary existence, or has not.
In the case of necessary things that have a cause for their necessary
existence, the chain of causes cannot go back infinitely, just
as not in the case of efficient causes, as proved. Hence there
must be presupposed something necessarily existing through its
own nature, not having a cause elsewhere but being itself the
cause of the necessary existence of other things---which all call
The fourth proof arises from the degrees that are found
in things. For there is found a greater and a less degree of goodness,
truth, nobility, and the like. But more or less are terms spoken
of various things as they approach in diverse ways toward something
that is the greatest, just as in the case of hotter (more hot)
which approaches nearer the greatest heat. There exists therefore
something that is the truest, and best, and most noble, and in
consequence, the greatest being. For what are the greatest truths
are the greatest beings, as is said in the Metaphysics Bk. II.
2. What moreover is the greatest in its way, in another way is
the cause of all things of its own kind (or genus); thus fire,
which is the greatest heat, is the cause of all heat, as is said
in the same book (cf. Plato and Aristotle). Therefore there exists
something that is the cause of the existence of all things and
of the goodness and of every perfection whatsoever---and this
we call God.
The fifth proof arises from the ordering of things for
we see that some things which lack reason, such as natural bodies,
are operated in accordance with a plan. It appears from this that
they are operated always or the more frequently in this same way
the closer they follow what is the Highest; whence it is clear
that they do not arrive at the result by chance but because of
a purpose. The things, moreover, that do not have intelligence
do not tend toward a result unless directed by some one knowing
and intelligent; just as an arrow is sent by an archer. Therefore
there is something intelligent by which all natural things are
arranged in accordance with a plan---and this we call God.
In response to the first objection, then, I reply what Augustine
says; that since God is entirely good, He would permit evil to
exist in His works only if He were so good and omnipotent that
He might bring forth good even from the evil. It therefore pertains
to the infinite goodness of God that he permits evil to exist
and from this brings forth good.
My reply to the second objection is that since nature is ordered
in accordance with some defined purpose by the direction of some
superior agent, those things that spring from nature must be dependent
upon God, just as upon a first cause. Likewise, what springs from
a proposition must be traceable to some higher cause which is
not the human reason or will, because this is changeable and defective
and everything changeable and liable to non-existence is dependent
upon some unchangeable first principle that is necessarily self-existent
as has been shown. (Reasons in Proof of the Existence of God.)