Growing Catholic Identity Crisis…editor
Since Pope Benedict XVI’s motu proprio, Summorum Pontificum, permitting all priests to offer the Traditional Latin Mass (TLM) without seeking permission from bishops, there has been a kind of “traditionalist identity crisis” within the Church, where “conservative” priests and people have taken to the ancient Mass and, coupled with their orthodox adherence to the natural moral law on “life” matters (contraception, abortion, euthanasia, homosexuality etc), thereby consider themselves to be “traditionalists” – straight down the line Catholics, the real McCoy. It is not, however, that simple.
Often, these same Catholics hold positions that are absolutely at odds with the truths of the Faith. Many, if not most, are outright papolatrists – they will not accept that there are limits to papal authority and they are in denial about much of the scandal caused by Pope Francis. Then again, others take the opposite view: he is so bad that he can’t be a true pope, so the papal seat is vacant – sedevacantism. Or, they jump on the latest bandwagon, support the latest fad, “Benevacantism” where the claim is that Benedict is still pope because not only is Francis so bad that he can’t be a true pope, but Benedict was forced to resign, so Francis’ election must be invalid. None of these positions fits the “traditional Catholic” profile. Some – believe it or not, including folks in the above categories – still attend the novus ordo Mass, even on weekdays when there is no obligation, and argue that they have to attend on Sundays, under pain of mortal sin, if unable to get to the TLM.
Most of the Summorum Pontificum priests still provide the novus ordo, although I am aware that, certainly in a number of UK-wide cases that have come across my desk, there are priests would much prefer not to do so and who keep those Masses to a minimum. The majority, however, remain “on diocesan message”, their “traditionalism” filed in the box marked “Making the TLM available for those who want to attend” – and they’re not exactly setting the heather on fire with forceful sermons on the topic, exhorting their parishioners to switch to “the old Mass”.
Finally, there are self-styled “traditional” Catholics, priests and laity, who go along with various novelties introduced in the post-Vatican II era, and even support various controversial (to say the least) initiatives within the Church, new movements such as the Charismatics, the Faith movement and the Neocatechumenate. Some who dislike the new Mass, like the new Rosary, and they may read books which a truly Catholic mind would bin.
Time, then, perhaps, to reflect on the precise nature of Catholic Tradition. In his Open Letter to Confused Catholics, Archbishop Lefebvre (SSPX Founder) spells out what it means to be a Catholic – and there’s no getting away from the fact that truly traditional Catholic priests follow the exhortation of Pope Saint Pius X: “Far, far from our priests, be the love of novelty.” And truly traditional Catholic laity keep the clergy’s feet to the fire on this, to minimise the risk of being led astray, albeit by well-meaning priests who are not sufficiently “traditional” in their souls to recognise the dangers inherent in the modern Church. Below, a superb definition of Catholic Tradition – comments welcome, but note: do not name any priests or lay people whom you may consider to be in the “identity crisis” category. This thread is to remind us all, each one of us, what it means to be a faithful Catholic – that we must all adhere to Tradition, as defined below. So, unless you’re identifying your own infidelity, no names, no pack drill!
Archbishop Lefebvre writes…
Modernism is indeed what undermines the Church from within, today as yesterday. Let us again quote from the encyclical Pascendi some typical features which correspond with what we are experiencing now. “The Modernists say that authority in the Church, since its end is purely spiritual, should strip itself of all that external pomp, all those pretentious adornments with which it parades itself in public. In this they forget that religion, while it belongs to the soul, is not exclusively for the soul and that the honor paid to authority is reflected back on Christ who institutes it.”
It is under pressure from these “speakers of novelties” that Paul VI abandoned the tiara, bishops gave up the violet cassock and even the black, as well as their rings, and priests appear in lay clothes, usually in a deliberately casual style. There is nothing among the general reforms already put into effect or insistently demanded that St. Pius X has not mentioned as the “maniac” desires of the modernist reformers. You will recognize them in this passage: “As regards worship (they want) to diminish the number of external devotions or at least stop their increasing… Let ecclesiastical government become democratic; let a share in the government be given to the junior clergy and even the laity; let authority be decentralized. Reform of the Roman Congregations, above all the Holy Office and the Index… Finally there are those among them who, echoing their Protestant masters, seek the suppression of priestly celibacy.” Notice that the same demands are now being put forward and that there is absolutely nothing original. As regards Christian thought and the formation of future priests, the intention of the reformers of St. Pius X’s time was the abandonment of scholastic philosophy among the obsolete systems.” They advocate “that young people should be taught modern philosophy, the only true philosophy, the only one suitable for our times… that so-called rational theology should be based on modern philosophy and positive theology on the history of dogmas.” In this respect, the Modernists have got what they wanted and more. In what passes for seminaries, they teach anthropology, psychoanalysis and Marx in place of St. Thomas Aquinas. The principles of Thomist philosophy are rejected in favor of vague systems which themselves recognize their inability to explain the economy of the Universe, putting forward as they do the philosophy of the absurd. One latter-day revolutionary, a muddle-headed priest much heeded by intellectuals, who put sex at the heart of everything, was bold enough to declare at public meetings: “The scientific hypotheses of the ancients were pure nonsense and it is on such nonsense that St. Thomas and Origen based their systems.” Immediately afterwards, he fell into the absurdity of defining life as “an evolutionary chain of biologically inexplicable facts.” How can he know that, if it is inexplicable? How, I would add, can a priest discard the only explanation, which is God?
The Modernists would be set at naught if they had to defend their elaborate theories against the principles of the Angelic Doctor, the notions of potency and act, essence, substance and accidents, body and soul, etc. By eliminating these notions they would render the theology of the Church incomprehensible and, as one reads in the Motu Proprio Doctoris Angelici, “the result is that students of the sacred disciplines no longer even perceive the meaning of the words by which the dogmas which God has revealed are propounded by the Magisterium.” The offensive against scholastic philosophy is a necessary preliminary when one wants to change dogma and attack Tradition.
But what is Tradition? It seems to me that the word is often imperfectly understood. It is equated to the “traditions” that exist in trades, in families and in civic life: the “bouquet” fixed to the roof of a house when the last tile is laid, the ribbon that is cut to open a monument, etc. That is not what I am referring to: Tradition does not consist of the customs inherited from the past and preserved out of loyalty to the past even where there are no clear reasons for them. Tradition is defined as the Deposit of Faith transmitted by the Magisterium down through the centuries. This deposit is what has been given to us by Revelation; that is to say, the Word of God entrusted to the Apostles and transmitted unfailingly by their successors.
But now they want to get everyone inquiring, searching, as if we had not been given the Creed, or as if Our Lord had not come to bring us the Truth once and for all. What do they claim to discover with all this inquiry? Catholics upon whom they would impose these “questionings,” after having made them “abandon their certainties,” should remember this: the deposit of Revelation concluded at the death of the last Apostle. It is finished and it cannot be touched until the end of time. Revelation is irreformable. The First Vatican Council re-stated this explicitly: “for the doctrine of faith which God has revealed has not been proposed, like a philosophical invention, to be perfected by human ingenuity; but has been delivered as a divine deposit to the Spouse of Christ (the Church) to be faithfully kept and infallibly declared.”
But, one will object, the dogma that makes Mary the Mother of God only dates back to the year 431, transubstantiation to 1215, papal infallibility to 1870 and so on. Has there not been an evolution? No, not at all. The dogmas which have been defined in the course of the ages were contained in Revelation; the Church has just made them explicit. When Pope Pius XII defined in 1950 the dogma of the Assumption, he said specifically that this truth of the assumption into Heaven of the Virgin Mary, body and soul, was included in the deposit of Revelation and already existed in the texts revealed to us before the death of the last Apostle. We cannot bring anything new into this field, we cannot add a single dogma, but only express those that exist ever more clearly, more beautifully and more loftily.
That is so certain that it forms the rule to follow in judging the errors that are put before us every day, and rejecting them with no concession. As Bossuet forcefully wrote: “When it is a matter of explaining the principles of Christian morality and the essential dogmas of the Church everything that does not appear in the Tradition of all time, and especially the early times, is from then on not only suspect but wrong and to be condemned; and this is the principal basis on which all the holy Fathers of the Church, and Popes more than anyone, condemned false doctrines, there being nothing more odious to the Roman Church than novelties.”
The argument that is pressed upon the terrorized faithful is this: “You are clinging to the past, you are being nostalgic; live in your own time!” Some are abashed and do not know what to reply. Nevertheless, the answer is easy: In this there is no past or present or future. Truth belongs to all times, it is eternal.
In order to break down Tradition they confront it with Holy Scripture, after the manner of the Protestants, with the assertion that the Gospel is the only book that counts. But Tradition came before the Gospel! Although the Synoptic Gospels were not written nearly as late as some would have us believe, a number of years had passed before the Four Evangelists had completed their writing; but the Church already existed, Pentecost had taken place and brought numerous conversions, 3000 on the very day the Apostles came out of the Upper Room. What did they believe just at that moment? How was Revelation transmitted if not by oral tradition? One cannot subordinate Tradition to Holy Scripture, still less reject it.
But do not imagine that, adopting this attitude, they have an unlimited respect for the inspired text. They even dispute that it is inspired in its entirety: “What is there in the Gospel which is inspired? Only the truths that are necessary for our salvation.” In consequence, the miracles, the accounts of the Holy Childhood, the actions and conduct of Our Lord are relegated to the category of more or less legendary biography. We fought in the Council over that phrase: “Only the truths necessary for salvation.” There were some bishops in favor of reducing the historical authenticity of the Gospels, which shows the extent to which the clergy is corrupted by neo-Modernism. Catholics should not allow themselves to be imposed upon: the whole of the Gospel is inspired and those who wrote it had the Holy Ghost guiding their intelligence, so that the whole of it is the Word of God, Verbum Dei. It is not permissible to pick and choose and to say today: “We will take this part but we don’t want that part.” To choose is to be a heretic, according to the Greek derivation of that word.
It remains no less a fact that it is Tradition that transmits the Gospel to us, and it appertains to Tradition, to the Magisterium, to explain to us the contents of the Gospel. If we have nobody to interpret it for us, we can reach several completely different understandings of the same words of Christ. We then end up with the free interpretation of the Protestants and the free inspiration of the present day charismatics which leads us into pure fantasy.
All the dogmatic councils have given us the exact expression of Tradition, the exact expression of what the Apostles taught. Tradition is irreformable. One can never change the decrees of the Council of Trent, because they are infallible, written and published by an official act of the Church, unlike those of Vatican II, which pronouncements are not infallible because the popes did not wish to commit their infallibility. Therefore nobody can say to you, “You are clinging to the past, you have stayed with the Council of Trent.” For the Council of Trent is not the past. Tradition is clothed with a timeless character, adapted to all times and all places. Source