BOOK OF ACCUSATION AGAINST THE CCC
The error of a people of God,
convened and led by the Spirit
God alone knows where ! God knows how !
THE whole of the science of any object studied by man is to be found in its definition, according to the Philosopher. Even so, the definition has to be exact, and if several definitions are possible, especial care must be taken not to reject any and to ensure that they mutually complement one another. Concerning the object of our study, the Catholic Church, which this Catechism claims to base itself on, many definitions have been proposed.
The CCC proposes three: People of God, Body of Christ, Temple of the Holy Spirit (781), and it appears to place them on an equal footing. Along with the Council, the Catechism has in fact opted for novelty, but it will not tell us this. Fifty years ago, in fact, a violent offensive was waged against a purely juridical definition of the Church, a definition that had at least the age-old advantage of being exact, precise and complete in its canonical sphere and, what is more, it was a match for the Lutheran-Calvinist heresy ! The Church of the Counter-Reformation defined herself as a perfect, visible, and hierarchical society, founded by Jesus Christ, whose members all adhered to the same doctrine and submitted to the same Roman authority, in the hope of gaining eternal life through the grace of the sacraments.
Pope Pius XII completed this canonical definition with this other profoundly dogmatic, allegorical, and spiritual definition, that of the Mystical Body of Christ. This took place on June 29, 1943 and was applauded throughout the world. The balance of the two substantial parts of this mystery was achieved by considering the Holy Spirit as the uncreated Soul of this social Body and its hierarchy as the created soul, wholly dependent on Christ, its Founder and supreme Head.
As for the idea of the People of God, rehabilitated by Fr Clérissac, it was very necessary and very fruitful, but, it has to be said, “ reactionary ”. For it reminded the members of the Church that they were not only souls but bodies too, and that their spiritual life should also sanctify their social life and should transform their human communities – particularly their political States and nations – into mini Christendoms. By 1950 this entire ecclesiology had reached a rare degree of perfection, as is seen in the monumental work of Cardinal Journet, The Church of the Word Incarnate.
It was all overturned by an intolerable and anarchical denigration campaign. Mystici Corporis was impugned without honest motive, and the canonical order, to which the Church had owed her stability and fruitfulness for centuries, was rejected. As for the notion of People of God, the phrase was hijacked and the Catholic idea behind it was overthrown in favour of a democratic idea, which attributed to the faithful masses the right and the capacity to govern themselves through the intermediary of a hierarchy that was attentive to them in all that concerned the faith, the law, and the daily life of the Church.
This idea prevailed at the Council and it also found its way into this Catechism. It is a partial and one-sided view of the “ People of God ”, in which the Holy Spirit is its invisible and therefore unverifiable force, directly animating and continually inspiring each and everyone of the faithful, laity, religious or hierarchy, towards modern forms of thought, desire, and action. But it is far removed from the reality instituted by Christ and kept in being by the Roman Church.
The novelty is populist and charismatic. The pyramid structure is overturned – to use the expression of Cardinal Suenens – for the sake of an atmosphere of freedom, equality, service and fraternity, for the coming of the “ civilisation of love ” announced by Pope Paul VI.
The traditional institutions, however, are still in place, giving a semblance of coherence, a framework and a spine to this lump of flesh – disjointed, decerebrated, enervated and flabby – that is pompously called the People of God, and which I can only understand and refer to as a people of gods.
Let us enter into this conciliar novelty in which our Catechism plunges us. Schism and heresy turn up on every page, under the influence of this same unbridled and resourceful Spirit, which, as we have just shown, is the diabolical counterfeit of the Holy Spirit whom Jesus Christ breathed into His Church to enable her to do His works and thus to bear much fruit.
The Church, a People that God gathers from the whole world
752. In Christian language, the word “ Church ” designates the liturgical assembly, but also the local community or the universal community of all believers. These three meanings are in fact inseparable. “ The Church ” is the People that God gathers from all over the world. She exists in local communities and takes shape as a liturgical, above all Eucharistic, assembly. She draws her life from the Word and Body of Christ and thus herself becomes the Body of Christ.
“ THE CHURCH IS THE PEOPLE THAT GOD GATHERS FROM ALL OVER THE WORLD. ” That, in its pure state, is the fantasy of Luther, de Lammenais and Teilhard: it is the new gnosis, the absolute heresy of a theo-democracy, where the “ Sole ” God and the peoples of the world are supposed to be miraculously united before any visible institutions, sacraments or knowledge of Jesus Christ !
Now, no sooner has it been invented than this non-existent utopia is assigned a worldwide function:
The Church, universal sacrament of salvation
776. As sacrament, the Church is Christ’s instrument. “ In His hands, she is the instrument of the Redemption of all men ”, “ the universal sacrament of salvation ” whereby Christ “ manifests and actualises the love of God for mankind ”. She is “ the visible plan of God’s love for humanity ”, because God desires “ that the entire human race constitute one single People of God, come together in the one Body of Christ, and be built up into one single temple of the Holy Spirit. ”
Thus one dream is built on another: as a continual creation of the One and invisible God, this community must be a sign “ of the intimate union of men and God ” and a sacrament, or efficacious means for reconstituting “ the unity of the human race ” (775).
It is all done, or remains to be done, in an entirely mysterious and spontaneous manner:
780. In this world the Church is the sacrament of salvation, the sign and the instrument of the communion that exists between God and men.
That is rather too quickly said ! It is fortunate that behind this fantastic fiction there remains (still !) the old ecclesiastical institution to perpetuate the real substratum: those 900 million baptised Catholics kept in Catholic unity by their hierarchy, itself governed by the Pope !
One step further into this fiction – regarded as a blueprint and development programme for the worldwide religion – and we have this:
The Church - People of God gathered in the Spirit
781. “ In truth, in every age and in every nation, God has found acceptable anyone who fears Him and who practises justice. Yet it has pleased God that men should not receive sanctification and salvation as separate individuals, irrespective of their relationships with one another; on the contrary, He wanted to make of them a People who would know Him according to the truth and who would serve Him in holiness. That is why He chose the People of Israel to be His People, formed a covenant with them, and gradually instructed them (…). All that, however, was but a preparation for and a figure of the New and perfect Covenant to be concluded in Christ (…). It is the New Covenant in His blood, which invites a People, made up of both Jews and pagans, to come together in a unity not of the flesh but in the Spirit. ”
Notice the inner contradiction between this fiction – presented as principal dogma – of the “ People that God gathers from all over the world ” and the reality with which it is identified, the “ People of Israel ”, which set itself against all other peoples, making liberal use of the sword ! Then, at one bound, we are presented with the fait accompli of “ a People called in the Spirit, made up of both Jews and pagans ” !
According to this idealistic retrospective, there has always existed an agglomerate “ from every nation, from all tribes and peoples and tongues ” (775), having no origin other than “ God ”, “ the Spirit of God ” – invisible ! – and no end other than the restoration in Him and with Him of the primitive unity of the human race. It is the dream of a return to the earthly Paradise, inspired by noble feelings.
All the same, the underlying reality of this fiction was formerly the people of Israel – which still exists ! – and later the Catholic Church, both undeniable realities, without counting the other religions, Churches and innumerable sects. Our Catechism, which is not of Israel, but claims to be of the Catholic Church – where it will sell millions of copies ! – arbitrarily identifies this “ people that God gathers from all over the world ”, its dream, with this Church where it sells so well. But why one religion and not another ?
The Catholic Church... while we wait for something better !
816. “ The sole Church of Christ is that which Our Saviour, after His Resurrection, entrusted to Peter’s pastoral care, commissioning him and the other apostles to extend and govern it (…). This Church, constituted and organised in the world as a society, is realised in (subsistit in) the Catholic Church, which is governed by the successor of Peter and by the bishops in communion with him. ” …
That indeed is our faith. But why this bizarre expression: “ subsistit in ” ? “ This Church is realised in the Catholic Church ” ? What does this hide ? What trick is this, what perverse intention ? We shall learn from what follows: The Church of yesterday, “ according to our faith ”, is the one, true, perfect Church. But it is not the whole of the “ People of God ” ! There are also “ believers ” elsewhere whom God “ gathers together ”:
816. (continued) The Second Vatican Council’s Decree on Ecumenism explains: “ For it is through Christ’s Catholic Church alone, which is the “ universal medium of salvation ”, that the fullness of the means of salvation can be obtained. According to our faith, it was to the apostolic college alone, of which Peter is the head, that Our Lord entrusted all the blessings of the New Covenant, in order to establish on earth the one Body of Christ into which all those should be fully incorporated who already belong in some way to the People of God. ”
Should these last words be taken to refer to those honest and sincere souls dispersed throughout the world who, although born into so many false religions, are predestined and loved by our heavenly Father, who alone knows their faith and virtues – souls who “ belong invisibly to the visible Church ”, as Cardinal Journet so excellently wrote, and who would rush towards her, if happily they should ever come across evidence of her existence… ? No, the CCC looks much further and much more widely than that. Before going over to the enemy, however, it first shows a touch of heart:
820. “ Christ bestowed unity on His Church from the beginning. This unity, we believe, subsists in the Catholic Church as something she can never lose, and we hope that it will continue to increase from day to day until the end of time. ” …
Thereafter the hope of seeing the whole world convert to the Holy Catholic Church deserted the CCC, and it is then, like Judas, that it decided to betray its former fidelity, its faith in Jesus Christ, and to abandon itself to its gnostic dream of a new Church according to the Spirit. All it took was a little compromise and a recognition that divine goodness is to be found everywhere, for the Spirit breathes everywhere. With a touch of naivety and a fair amount of bad faith, anything can be achieved !
Who belongs to the Catholic Church ?
836. “ All men are called to the Catholic unity of the People of God… And to this unity, in different ways, belong or are ordered: the Catholic faithful, then others who also have faith in Christ, and finally all men without exception, since the grace of God calls them to salvation. ”
It could not be more muddled: some belong to the Church, others are called to her, and finally everyone, in different ways and to different degrees, is involved, interested or concerned... ! Everyone is called by God to salvation !
For Christians, union is already in progress
838. “ The Church recognises that, for several reasons, she is united with all those who are baptised and who bear the noble name of Christian without, however, professing the fullness of the faith or preserving the unity of communion with the successor of Peter. ” “ Those who believe in Christ and who have validly received baptism, are put in a certain, although imperfect, communion with the Catholic Church. ” With the Orthodox Churches, this communion is so profound “ that very little is missing for that fullness to be reached which would authorise a common celebration of the Lord’s Eucharist ”.
But the Spirit blows for others also
839. “ As for those who have not yet received the Gospel, they too, under different forms, are related to God’s People ”:
And above all the Jews, our “ elder brothers ”:
The Church’s relationship with the Jewish People. The Church, the People of God in the New Covenant, discovers, through examining her own mystery, her link with the Jewish People, “ the first to hear the Word of God ”. Unlike the other non-Christian religions, the Jewish faith is already a response to God’s revelation in the Old Covenant. To the Jewish People “ belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs, and of their race, according to the flesh, is the Christ ” (Rom 9.4-5), for “ the gifts and the call of God are irrevocable ” (Rom 11.29).
840. Moreover, if we consider the future, we see that the People of God of the Old Covenant and the new People of God tend towards similar goals: expectation of the coming (or the return) of the Messiah. One side awaits the return of the Messiah who died and rose from the dead and who is recognised as Lord and Son of God; the other side awaits the coming at the end of time of a Messiah whose features are still hidden, an expectation accompanied by the drama of not knowing or of misunderstanding Christ Jesus.
The Muslims also practically belong to the Church, even if they are not (yet) aware of it. Do they not also obey the will of the One God who gathers together His people from all over the world ?
841. The Church’s relationships with the Muslims. “ The plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Muslims, who profess the faith of Abraham and who, along with us, adore the one merciful God, mankind’s judge on the last day. ”
The further one moves away from the Church, and even from Jesus Christ, the easier it becomes to oversimplify things and to discover God’s Spirit at work providing salvation to every one of His creatures:
842. The Church’s connection with non-Christian religions is primarily that of the common origin and destiny of the human race:
All peoples, in fact, form one single community and have one single origin, since God has made the whole human race to inhabit the face of the earth. They also have one single destiny, God, whose providence, evident goodness, and saving designs extend to everyone, until the elect are gathered in the holy city. (Nostra Aetate 1)
Who in 1950 would have imagined that Rome would one day promulgate a Catechism where the Church would thus dare to prostitute herself to every people, religion and irreligion, paying her lovers, – as Ezekiel rightly prophesied – who hail from all over the world, to caress and sully her with their vile and demented idolatries !
Where is the adage of our old Roman faith “ Outside the Church, no salvation ” ? The CCC replies:
846. How are we to understand this affirmation, often repeated by the Fathers of the Church ? Formulated in a positive way, it means that all salvation comes from Christ the Head through the Church which is His Body:
Basing itself on Sacred Scripture and Tradition, the Council teaches that this Church, a pilgrim now on earth, is necessary for salvation. In fact, Christ alone is the mediator and the way of salvation, and He becomes present in His Body, the Church. In teaching us the necessity of faith and Baptism, Christ at the same time confirmed the necessity of the Church herself, which men enter through the door of Baptism. That is why those who would refuse either to enter the Catholic Church or to persevere therein, knowing that she was founded by God through Jesus Christ as necessary, may not be saved. (LG 16)
847. This affirmation is not aimed at those who, through no fault of their own, do not know Christ and His Church:
In fact, those who, through no fault of their own, do not know the Gospel of Christ and His Church, yet seek God with a sincere heart and, under the influence of grace, strive in their actions to fulfil His will as revealed and dictated to them by their conscience – these too may attain eternal salvation. (LG 16)
848. “ Although in ways known to Himself alone God may lead those who, through no fault of their own, are ignorant of the Gospel, to the faith – ‘ without which it is impossible to please God ’ (Heb 11.6) – the Church still has the duty as well as the sacred right to evangelise ” all men.
Vain, lying and accommodating words. Just like the section that follows, dealing with the Church’s missionary mandate with the same deceitful intention. Behind the words which express our Catholic faith there takes shape the gnosis of a universalism of the Spirit, eminently Teilhardian and, dare I say it, Wojtylian too, since they are the Pope’s very own words:
Mission, a requirement of the Church’s catholicity
849. The missionary mandate. “ Having been sent by God to the nations that she might be the universal sacrament of salvation, the Church, through the inherent demands of her proper catholicity and in obedience to the command of her Founder, strives to extend the preaching of the Gospel to all men ”: “ Go therefore and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, until the close of the age. ” (Mt 28.19-20)
That is all very good, but what if the salt loses its taste ?
854. By her very mission, “ the Church travels the same journey as all humanity and shares the same earthly lot as the world; she is like the yeast and, as it were, the soul of human society called to be renewed in Christ and transformed into the family of God ”. Missionary effort, therefore, demands patience. It begins by announcing the Gospel to peoples and to groups who do not yet believe in Christ; it continues by establishing Christian communities that are “ signs of God’s presence in the world ” and by founding of local Churches; it institutes a process of inculturation to incarnate the Gospel into the cultures of the peoples; and it will also experience failures. “ With regard to individuals, human groups and peoples, it is only by degrees that the Church touches and penetrates them, and thus assumes them into the Catholic fullness. ”
With all this patience, one eventually begins to have doubts over such an uncertain result and resolves instead to consolidate everyone in their own belief system. This is supposed to lead to men’s happiness in this world and in the next, in a communion with one and the same divine Spirit, who is worshipped under different forms:
856. The missionary task implies a respectful dialogue with those who do not yet accept the Gospel. Believers can themselves profit from this dialogue by acquiring a better knowledge of “ those elements of truth and grace which are already found among the nations, as if by a secret presence of God ”. If they announce the Good News to those who do not know it, it is in order to consolidate, complete and elevate the truth and goodness that God has distributed among men and nations and to purify them from error and evil “ for the Glory of God, the confusion of the devil, and the happiness of man ”.
… with what shall it be made salty again ?
752. …“ The Church ” is the People that God gathers from all over the world…
A pitiful definition in a Catechism by renegades who have no other Church than the World of Satan.
I. If anyone terms unacceptable the words of Jesus Christ reported by St. Mark: “ He who believes and is baptised will be saved; but he who does not believe will be condemned ” (Mk 16.16), let him be anathema.
II. If anyone says that the Church “ subsists in ” the Roman Catholic Church, signifying thereby that the people of the just gathered by the Spirit form a much vaster ideal community known only to God and regarded by Him as His own, let him be anathema.
III. If anyone says that schismatic, heretical, or excommunicated communities remain adequate means of salvation on account of the Christian riches they preserve, notwithstanding the fundamental vice that sets them against the Church of Jesus Christ, let him be anathema.
IV. If anyone says that the sacraments received in heresy and schism are sufficient to ensure the union of dissenting persons and communities with the one Church, let him be anathema.
V. If anyone acknowledges the Talmudic religion as the true heir to the Mosaic Covenant, waiting for the promised Messiah who is supposedly held in reserve for it, let him be anathema.
VI. If anyone says that the One God of the Jews and the Muslims is the same as the Christian God, thus insulting the Father, the Son and the Holy Spirit in their most Holy and consubstantial Trinity, let him be anathema.
VII. If anyone dares positively to affirm, with regard to souls or multitudes who live or have lived outside of the Church since the time Christ, that they are either in a state of grace down here or are in Heaven with God, thus encroaching upon the secrets of divine predestination, let him be anathema.
VIII. If anyone says that the Holy Spirit works to gather together the human race and to unite it with God outside of Jesus Christ and His Church, let him be anathema.