ELEVENTH HERESY 
State secularism, man’s freedom 
in contempt of God’s Law, 
sign of the final apostasy 
and of God’s chastisement

“ HEAR, O ISRAEL ! ”

“ HEAR, O Israel !… I am the Lord your God who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before Me. You shall adore the Lord your God; you shall serve Him… You shall not go after other gods… ” (Ex 20.2; Dt 6.4, 13-14)

ARGUMENT

All Abraham’s descendants according to the flesh, according to the Spirit, recognise this call and never hear it without a holy shudder of reverential fear, a fear that is both servile and filial: Hear, O Israel !

There is nothing more grandiose or more terrifying than the institution of this Old Covenant, nothing among the pagans, nothing among the Jews even, where God shows Himself so close to His people and yet so terrible in His thrice holy Majesty. Now, to this people chosen amongst all others He gives His love on condition that they respect the Law that He decrees and submit themselves absolutely to it. This is accompanied by the promise of blessings if the people are faithful to Him and harsh chastisements if they infringe the least commandment… allowing them to foresee that this twofold calamity, of transgression and chastisement, will constantly occur as long as His people are unequal to the offer they are made.

They must therefore be obedient, they must press forward if they are not to be wiped out in this horrible desert. But if they remain faithful and keep their trust in this merciful and all powerful God, they will arrive at the gates of the promised Land and they will enter this glorious country flowing with milk and honey, where they will experience peace and happiness.

Even so, Israel must heed the law of Yahweh and put it into practice. For us, the new Israel, the Son of God recalls this same law, which He has come not to abolish but to perfect:

2196. … Jesus says: “ This is the first commandment: ‘ Hear, O Israel ! The Lord our God, the Lord is one; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength ! ’ The second is this: ‘ You shall love your neighbour as yourself. ’ There is no other commandment greater than these. ” (Mk 12.29-31) …

Reading these immortal words in this catechism as in one’s Gospel or one’s Bible, who does not see the whole human race, at least all Christendom, at least the whole Church, and particularly France, or at the very least one’s parish, one’s family or one’s community, receiving from Jesus – far greater than Moses ! – this same law in order that we may put it into practice, both individually and collectively, each one of us responsible for himself, but under the direction and with the help of our spiritual and temporal Authorities, Pope, bishops, kings and princes, governors, managers and fathers of families:

“ You shall worship… You shall love… You shall not kill… you shall not lie… ”

It is for our leaders to command us. With their orders and their just threats, as well as their encouragement and recompense, we shall get there, wicked and cowardly though we be ! Like this, it is achievable. And we shall merit the promised blessings, and escape the chastisements !

So my surprise was great to see this catechism adopt – with a scandalous cunning and an unrivalled pharisaism – a wholly individualist, subjective and intimist interpretation of this Decalogue that was proclaimed on behalf of the world amid the roar of thunder and lightning on Mount Sinai !

“ Hear, O Israel ! ”

No, it is no longer a question of Israel, but of man:

2063. The covenant and the dialogue between God and man are attested to by the fact that all the obligations are stated in the first person (“ I am the Lord… ”) and addressed to another subject (“ You… ”). In all the commandments of God, the singular personal pronoun designates the addressee. At the same time as He makes it known to the whole people, God also makes His will known to each person in particular:

The Lord prescribed love towards God and taught justice towards one’s neighbour, so that man would be neither unjust, nor unworthy of God. Thus, through the Decalogue, God was preparing man to become His friend and to be of one heart with his neighbour… The words of the Decalogue remain the same for us (Christians). Far from being abolished, they have been amplified and developed through the Lord’s coming in the flesh. (St. Irenaeus)

What cunning ! What lies ! What betrayal ! Those soothing words, “ At the same time as He makes it known to the whole people ”, are only there the better to silence the general and public character of God’s Law, and to lock it up within the secrecy of the individual conscience ! Already the insult to God is all too certain, the rebellion against His Law all too evident, and malediction will fall on those people who preach the secularisation of temporal powers… and ultimately their own powers !

I know ! It is in the human heart that the Law of God is now engraved, a happy progress announced by Jeremiah. But that is not to say that the heart of Princes and of Popes, that the constitutions of States and ecclesiastical law, that fathers and mothers of families, may offload their duty on to the conscience of poor people and children ! “ Woe to you, scribes and Pharisees, hypocrites ! ” (Mt 23)

2072. Since they express man’s fundamental duties towards God and towards his neighbour, the Ten Commandments reveal, in their primordial content, grave obligations. They are fundamentally immutable and their obligations are always and everywhere valid. No one can ever dispense with them. The Ten Commandments are engraved by God in the heart of the human being.

2084. God makes Himself known by recalling His all-powerful, loving and liberating action in the history of the one He addresses: “ I brought you out of the land of Egypt, out of the house of bondage. ” The first word contains the first commandment of the Law: “ You shall adore the Lord your God, and you shall serve Him… You shall not go after other gods. ” (Dt 6.13-14) The first call and just demand from God is that man should accept Him and adore Him.

It is to the Israel of God that this Law is given, to its leaders so that they might submit to it and oblige their people to do the same ! And to each one of its members so that they might work out their salvation. Is not this clear and certain ? But you will not have any of it ! So you sidestep the issue:

2085. The one and true God first reveals His glory to Israel. The revelation of the vocation and truth of man is bound up with the revelation of God. Man’s vocation is to make God manifest by acting in conformity with his creation “ in the image and likeness of God ”…

“ You shall adore the Lord your God. ”

Practising Jews, still today, hold the Law of Yahweh to be the primary Constitution for their people in Israel. They demand of their legislators and governors that this Decalogue be their fundamental Law, which they must keep to the letter in order to maintain its spirit and to impose and protect its practice.

And what about us, the Church, the new Israel ? It was likewise in what is called the Ancien Régime. But then the masonic revolutions followed one after the other and imposed on our Christian peoples as a fundamental law their hypocritical and atheistic Rights of man and of the citizen. Finally, the worst came when the Church made a theory out of this monstrous practical apostasy. She recognised the adversary’s right to emancipate himself – himself and his nation, the whole world that he had subjected to himself – from God thrice holy, from Jesus Christ, King of kings and Lord of lords. Eventually she genuflected, adored, and served none but Man, her idol, behind whom Satan can be glimpsed.

This is the horror of this eleventh heresy. It consists in diverting the meaning of the Law – decreed by our Creator for His Glory and service – away from God towards man, to serve man’s minor individual happiness and whim.

2070. The Ten Commandments belong to God’s revelation. At the same time they teach us the true humanity of man. They bring to light the essential duties, and therefore, indirectly, the fundamental rights inherent in the nature of the human person. The Decalogue contains a privileged expression of the “ natural law ”:

From the beginning, God had planted in men’s hearts the precepts of the natural law. At first He was content to remind men of these precepts. Hence arose the Decalogue. (St. Irenaeus)

They invoke St. Irenaeus and make the devil walk with the good God in order to reduce the universal Law to an obligation of the individual conscience, and then to reduce the duty of religious submission to the inherent right of the human person to follow nothing more than his pleasure and his idea of true humanity ! Thus will be established in the heart of the Church the perfect cult of man in his indomitable dignity and total freedom. That is called the Apostasy of the last times.

“ Him alone shall you worship ! ”

There we have man back up on his pedestal. His prostration at the foot of Mount Sinai did not last long. Israel is no more; Man has replaced it. The worship of God and the other commandments of the Law are promulgated so that everywhere in the world each individual may have the right to practise religion. One more word and the insult to God will be total: each one may practise his religion, according to his conscience, in his inviolable freedom within the very heart of the Church, according to his personal faith and his original charism.

In this chapter devoted to the worship and the submission due to God, you will read the justification for non-worship and non-submission, in a jumble of words in which atheism finally penetrates the heart of the Church and each member of the faithful and completely triumphs. It is staggering.

“ The social duty of religion and the right to religious liberty. ”

Here is the first commandment of the new law !

2137. Man “ must be able freely to practise religion in private and in public ”.

Note the refined treachery in what might be thought of as an erratum or a printing error: “ religion ” is for each individual his religion ! Whence the consequences:

2104. “ All men are bound to seek the truth, especially in what concerns God and His Church; and when they know it, to embrace it and remain faithful to it. ” This duty derives from “ the very nature of men ”. It does not contradict a “ sincere respect ” for the various religions which “ often reflect a ray of that truth which enlightens all men ”, nor the requirement of charity, which urges Christians to “ treat with love, prudence and patience those who are in error or in ignorance with regard to the faith ”.

2105. The duty of offering genuine worship to God concerns man both individually and socially. That is “ the traditional Catholic doctrine on the moral duty of men and societies towards the true religion and the one Church of Christ ”. In her constant work of evangelisation, the Church labours so that men might “ infuse the Christian spirit into the mentalities, customs, laws and structures of the communities where they live ”. The social duty of Christians is to respect and awaken in each man the love of the true and the good. It requires them to make known the worship of the one true religion which subsists in the Catholic and Apostolic Church. Christians are called to be the light of the world. The Church thus manifests Christ’s kingship over all creation and in particular over human societies.

2106. “ In matters of religion, no one should be forced to act against his conscience, nor should anyone be restrained from acting, within just limits, in accordance with his conscience, both in private or in public, alone or in association with others. ” This right is based on the very nature of the human person which transcends the temporal order. That is why it “ continues to exist even in those who do not live up to the obligation of seeking the truth and adhering to it ”.

2107. “ If, because of the particular circumstances that people find themselves in, special civil recognition is accorded to one religious community in the constitutional organisation of a state, the right of all citizens and religious communities to religious liberty must be recognised and respected as well. ”

2108. The right to religious liberty is neither a moral licence to adhere to error nor a supposed right to error, but a natural right of the human person to civil liberty, that is to say, to immunity, within just limits, from external constraint in religious matters by the political authorities. This natural right should be recognised in the juridical order of society in such a way that it constitutes a civil right.

2109. The right to religious liberty cannot of itself be unlimited or limited only by a “ public order ” that is conceived of in a positivist or naturalist manner. The “ just limits ” which are inherent in it must be determined for each social situation by political prudence, according to the requirements of the common good, and must be ratified by the civil authority in accordance with “ legal principles which are in conformity with the objective moral order ”.

Through all the wiles and contradictions of this text which has been copied from Dignitatis Humanae, through its heretical advances and its withdrawals calculated to gain the votes of the still Catholic conciliar minority, religious liberty is here so well constructed that it leads two pages further on to a eulogy – qualified of course but still unmistakable – of atheism and agnosticism. Its final lines must have stirred hell:

2126. Atheism is often based on a false conception of human autonomy, exaggerated to the point where it rejects all dependence on God (GS 20, 1). Yet “ to acknowledge God is in no way to oppose the dignity of man, since it is in God Himself that this dignity is rooted and perfected ” (GS 21, 3). The Church knows “ that her message is in harmony with the most secret desires of the human heart ” (GS 21, 7).

In other words, with Satan ! Unfortunately these texts were Mgr Karol Wojtyla’s personal contribution to Vatican II and the decisive reason for his election to the sovereign pontificate. They form his “ mission ”, his “ service ” to the Church today, according to his own terms.

“ You shall love your neighbour as yourself. ”

Having nullified the greater part of the precepts contained in the first Tablet of the Law, which relate to the worship and service of God out of love for Him, one can only fear that this catechism will be no more courageous or faithful in expounding and defending the seven precepts of the second Tablet, which relate to the love of one’s neighbour and to respect for oneself, moral principles that support one another, though in different ways – whether it be progress in personal virtue which directs us towards the warmest and most effective service of our neighbour to the point of self sacrifice for our brothers, or respect for our neighbour’s rights and the pursuit of his welfare, which stem from the calculated prudence found in the Old Testament, namely the expectation of seeing our neighbour doing the same for us and leaving us in peace and safety.

But for itself the CCC adopts the personalist conception, the philanthropic and modern socialist conception of the universal reign of human rights, each person being able to construct himself on the basis of this ideal without harming anyone else. Let us examine in detail the various ingredients of such an “ ethic ”:

1. The love of oneself is, in truth, perfectly innocent; it is instinctive, it is ontological and vital. It is something good:

2264. Love towards oneself remains a fundamental principle of morality. It is therefore legitimate to insist on respect for one’s own right to life…

That is all, and it is too little ! What a great pity ! According to Christ, this love of oneself forms the measure of the love of our neighbour (2196) !

2. The love of God appears to me also to figure very little as the motivating force for moral heroism ! … to a disturbing degree. One would like to see the Ten Commandments recommended and founded quite simply on the primary reason – so dear to St. Thérèse of the Child Jesus – that “ such is the pleasure of the good God ” ! It is not just a morality of action; it is action’s great motivating force ! But no... our catechism prefers to be secular, ecumenical and liberal.

3. The authority of the State is not at all required to act in the area of its competence and to faithfully carry out God’s commandments, unless it is to restrain some disorder or to guarantee some threatened freedom. Already, with regard to the obligation to practise the worship of God, we had been struck by the underhand manner with which the CCC dispensed the modem secular state from it – thereby acting in complicity with the godless against God ! But in the important sphere of social life, where state intervention is today constant and despotic, never to remind the State of its sacred duty to defend virtue and to fight against all disorder and crime is equally reprehensible !

4. So what values will incite people to moral effort ? Here we have a page in which the CCC provides the measure of its vacuity:

2244. Every institution is inspired, at least implicitly, by a vision of man and of destiny, from which it derives the point of reference for its judgement, its hierarchy of values, and its line of conduct. Most societies have referred their institutions to a certain pre-eminence of man over things. Only the divinely revealed Religion has clearly recognised man’s origin and destiny in God, the Creator and Redeemer. The Church invites political powers to refer their judgements and decisions to this inspired Truth about God and man:

Societies which ignore this inspiration, or reject it in the name of their independence from God, are led to seek it in themselves or to borrow their references and finality from an ideology, and, since they do not accept that an objective criterion of good and evil can be defended, they arrogate to themselves a totalitarian power – declared or surreptitious – over man and his destiny, as history shows. (Cf. Centesimus annus 45; 46)

2245. The Church who, by reason of her office and competence, is in no way to be confused with the political community, is both the sign and the safeguard of the transcendent character of the human person. “ The Church respects and promotes the political freedom and responsibility of citizens. ”

2246. It is part of the Church’s mission to “ make moral judgements even in matters related to politics, whenever the fundamental rights of the person or the salvation of souls requires it, using all the means – but only those means – that are in conformity with the Gospel and in harmony with the good of all men, according to the diversity of times and situations ”.

That is all ! The postconciliar Church wants nothing further to do with it. There is a vague reference to God, Creator and Redeemer (without this phrase necessarily referring to Jesus Christ). Then there is an allusion to the “ salvation of souls ”, without any clarification or sequel. It amounts to saying... nothing. The Church has nothing to offer, still less to impose on the civil authorities and temporal powers. By dint of cowardice, it is an act of apostasy.

What remains with which to build a fervent moral doctrine ?

Human rights and the cult of man.

2467. Man naturally tends towards the truth. He is bound to honour it and to testify to it: “ By virtue of their dignity, all men, because they are persons, are impelled by their very nature and are bound by a moral obligation to seek the truth, especially that truth which relates to religion. They are bound to adhere to the truth once they come to know it and to regulate their whole lives in accordance with the demands of the truth. ”

But this catechism never tells them clearly what this Truth is that would oblige them to choose to love God and to serve Him in their poorest neighbour, instead of “ constructing themselves ” as idols devoted to their own worship ! For, when all is said and done, the love of God, the imitation of Jesus Christ, wholehearted adherence to His Gospel, love of the Cross, the desire for expiation and reparation to the Sacred Heart and to the Immaculate Heart of Mary, missionary thirst for the salvation of souls, the desire for martyrdom, all of this is frighteningly absent from this explanation of the Decalogue.

ANATHEMAS

I. If anyone says that the divine law imposed on Israel, the people of God, is not to be imposed on the peoples of the New Covenant through the ministry of their spiritual and temporal heads, with all the constraining force of their civil and ecclesiastical obligations and sanctions, let him be anathema.

II. If anyone exempts the temporal power from total subjection to God, from total spiritual submission to the Vicar of Jesus Christ, and from total application to the service of the Catholic Church and to the salvation of souls, let him be anathema.

III. If anyone says that the divine law is imposed on everyone through the voice of conscience, the expression of the natural law, leaving each person complete freedom and responsibility to respond to it or to reject it without the assistance, nay the spiritual and temporal constraint of anyone, let him be anathema.

IV. If anyone says that the spiritual and temporal authorities must recognise, over and above mere tolerance, the natural right of each man to religious and civil liberty, as well as the right to submit to or free himself from the divine law of the Decalogue, let him be anathema.

V. If anyone says that atheism and agnosticism must be respected as a positive expression of the search for truth and are not a criminal impiety leading to eternal damnation, which everyone should warn and guard their neighbour against as a matter of charity, let him be anathema.

VI. If anyone says that one can please God without knowing His law or without wishing to practise it to the best of one’s ability, let him be anathema.

VII. If anyone says that the recognition of God is in no way opposed to the autonomy of man demanded by his dignity, since this dignity finds its origin and its perfector in God Himself, let him be anathema.