"The firewall against the right is cracking". This analysis by Oliver Wintzek refers not only to politics, but also to the Catholic Church. In his commentary, the theologian warns against a resurgence of anti-modernism.
Professor Dr. Oliver Wintzek is Professor of Dogmatics and Fundamental Theology at the Catholic University in Mainz. At the same time, he works as a cooperator at the Jesuit Church in Mannheim.
Professor of dogmatics who subscribes only to the doctrines of modernism.
Like a revenant, overcome thought "good" is spreading. The open rejection of the foundations of the rule of law, tolerable freedom of opinion and an informed, serious discourse are becoming acceptable. The firewall against the right is cracking. In our latitudes, the passage through the executive instances may still be a long way from reaching the highest state office, which would release symbolic buildings of liberal humanity to the storm. But the pressure of the right is becoming more and more visible: the individual right to asylum is becoming a plaything for the favour of voters, the strong state is shaping the borders of Europe and the religious right in the promised land vows not to rest until "their own" rest under the vine and the fig tree. Evangelical preachers without a degree in theology (but with a lot of certainty of spirit) are joining forces with high-ranking clerics (without jobs) and pro-Russia campaigners (not in Putin's country) in the name of the protection of life against a "family-destroying agenda": lateral thinking in Christian and Catholic!
Cathcon: So in the modernist system, we find, that the laity can only be empowered if they are degree-qualified!
Alternative facts have been around before: anti-modernism reached its peak under Pius X (1903-1914). Based on a conspiracy narrative according to which all the achievements of modernity promoted the destruction of the God-given order, it had to come to an oath - the anti-modernist oath (in force until 1967!). Then as now: the end-time battle rages against a "world conspiracy of the deep state", "gender ideology" (along with asterisks), the "German-synodal-elitist-academic destruction of the Catholic", the "Islamisation of Europe" or the alienation of the allotment garden. O tempora, o mores!
Moreover, there is rampant panic in the ordinariate. The renewed - unsurprising - mass exodus of (mostly moderate and liberal-enlightened) Catholics demands answers. May the firewall of right-wing Catholicism not be challenged! The self-proclaimed "saints of the last Catholic days" can almost not wait for the twisted catacomb existence. The voice of (Catholic) Christians should therefore rise with burning concern and increasing alienation at the bright light of day in our and for our society: Radical sectarianism, totalitarian regimes, a spirit that despises humanity and God are not an option!
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The Anti-Modernist Oath is the perfect reply to this hysteria.
I think it should be taken by all Synodalists.
THE OATH AGAINST MODERNISM
To be sworn to by all clergy, pastors, confessors, preachers, religious superiors, and professors in philosophical-theological seminaries.
I . . . . firmly embrace and accept each and every definition that has been set forth and declared by the unerring teaching authority of the Church, especially those principal truths which are directly opposed to the errors of this day. And first of all, I profess that God, the origin and end of all things, can be known with certainty by the natural light of reason from the created world (see Rom. 1:19), that is, from the visible works of creation, as a cause from its effects, and that, therefore, his existence can also be demonstrated: Secondly, I accept and acknowledge the external proofs of revelation, that is, divine acts and especially miracles and prophecies as the surest signs of the divine origin of the Christian religion and I hold that these same proofs are well adapted to the understanding of all eras and all men, even of this time. Thirdly, I believe with equally firm faith that the Church, the guardian and teacher of the revealed word, was personally instituted by the real and historical Christ when he lived among us, and that the Church was built upon Peter, the prince of the apostolic hierarchy, and his successors for the duration of time. Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical’ misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely. Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to truth received by hearing from an external source. By this assent, because of the authority of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our creator and lord.
Furthermore, with due reverence, I submit and adhere with my whole heart to the condemnations, declarations, and all the prescripts contained in the encyclical Pascendi and in the decree Lamentabili,especially those concerning what is known as the history of dogmas. I also reject the error of those who say that the faith held by the Church can contradict history, and that Catholic dogmas, in the sense in which they are now understood, are irreconcilable with a more realistic view of the origins of the Christian religion. I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality-that of a believer and at the same time of a historian, as if it were permissible for a historian to hold things that contradict the faith of the believer, or to establish premises which, provided there be no direct denial of dogmas, would lead to the conclusion that dogmas are either false or doubtful. Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogy of faith, and the norms of the Apostolic See, embraces the misrepresentations of the rationalists and with no prudence or restraint adopts textual criticism as the one and supreme norm. Furthermore, I reject the opinion of those who hold that a professor lecturing or writing on a historico-theological subject should first put aside any preconceived opinion about the supernatural origin of Catholic tradition or about the divine promise of help to preserve all revealed truth forever; and that they should then interpret the writings of each of the Fathers solely by scientific principles, excluding all sacred authority, and with the same liberty of judgment that is common in the investigation of all ordinary historical documents.
Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.
I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God. . .
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