The Roman Catholic world is celebrating the 60th anniversary of the Pastoral Constitution “Gaudium et Spes,” an evidently highly significant papal document concluding Vatican II. It manifested natural law and humanism as early as the 1960s.
Loyola Club rejoices over Gaudium et Spes
A 60th anniversary of an Apostolic Letter, celebrated by the Church of Rome, specifically by the Jesuit order, can certainly underscore the true relevance of this papal message. The rather unassuming Pastoral Constitution “Gaudium et Spes” (“Joy and Hope”) of December 7, 1965, published by Pope Paul VI, is now 60 years old and can be seen as a summary of the results of the Second Vatican Council. The focus of this document clearly lies in Roman Catholic social teaching based on Hellenism (natural law) (see Info).
““On the Church in the world today,” reads the partial summary of Gaudium et Spes. Such “joy and hope” was felt by the Jesuit theologian David Hollenbach SJ after reading the document, as he announced in 2005 on its 40th anniversary. Joseph Ratzinger, once Prefect of the Congregation for the Doctrine of the Faith (Inquisition) and later Pope Benedict XVI, considered the document the counterpart to the “Syllabus of Pius IX,” expressing the Church’s view that it no longer sees the modern world as its enemy.
The Roman Catholic Church thus “befriended” the secular customs that it had branded as bad and corrupt over the past centuries. (Source).
Pivot Point
The author of the Jesuit magazine “America – Jesuit Review” describes Canon 45 as the “linchpin” of the pastoral message:
“For God’s Word, by whom all things were made, was Himself made flesh so that as perfect man He might save all men and sum up all things in Himself. The Lord is the goal of human history, the focal point of the longings of history and of civilization, the center of the human race, the joy of every heart and the answer to all its yearnings..”
Indeed, among the 92 canons of Gaudium et Spes, number 45 is actually located almost at the center. If this is not a reference to the “disgraced” Fourth Commandment of God, the Sabbath commandment (7th day), then perhaps.
Social concerns
Gaudium et Spes highlights the Church’s priority of satisfying people’s longings, just as Jesus Christ came into this world to give people a light of hope that God would also bring them to their perfection.
This idea contains considerable elements of evolutionary thought, as if development at the end of creation (the 6th day plus 1 Sabbath day – Info) was not yet complete. Such a doctrine can also be found in the Roman Catholic Catechism. Canon 302 describes:
“Creation has its own goodness and proper perfection, but it did not spring forth complete from the hands of the Creator. the universe was created “in a state of journeying” (in statu viae) toward an ultimate perfection yet to be attained, to which God has destined it. We call “divine providence” the dispositions by which God guides his creation toward this perfection
The Gospel teaches something completely different.
What does the Gospel say about God’s creation? Genesis 1:25:
“and God saw that it was good.”
“Very good” and not “room for improvement”.
Is it any wonder? Some popes have described the theory of evolution as quite compatible with the biblical creation account, including the Big Bang hypothesis. This idea originated with Georges Lemaître, a Jesuit, building on the discoveries of the American astronomer Edwin Hubble. It goes without saying that the phrase “bringing creation to completion” also seems quite compatible with the idea of evolution, that is, continuous development.
A religious obligation, you please.
What the Church teaches must be believed. It is an unquestionable, and certainly not to be doubted, doctrine of the “mystical body of Christ” on earth. This is what church law states; otherwise, a devout Catholic risks exclusion (excommunication), with all its consequences, not only after a conviction, but even upon the mere accusation.
Unless automatic excommunication occurs anyway, without a bishop having to make a separate final decision on this measure. The accused must prove their innocence. A very difficult undertaking when one is put on the rack to make a confession that justifies the accusation leveled by the Inquisition.
A truly diabolical system through and through.
Humanism over the Gospel
It is hardly surprising that the truly important document Gaudium et Spes reflects equally important principles of the Church. Natural law is one of them. The stipulations (philosophies) contained in the Pastoral Constitution are actually a demonstrated, blatant example of the fact that the Church of Rome doesn’t care in the slightest about the Gospel. Thus, the papacy itself ascribes to “its” creator God a motivation for creation based on Hellenistic natural law.
Excerpt from Canon 69:
“If one is in extreme necessity, he has the right to procure for himself what he needs out of the riches of others.“
Quite common practice.
In other words: On paper, one may still be the possessor (or even the owner?), but one’s property must nevertheless be freely available to the public. This must even be guaranteed, because the needy have the right to obtain what they require. In practice, a landowner whose “ownership” and entry in the land register are, according to the German Civil Code (BGB § 891), only a “legal presumption” (BGB § 891, paragraph 1):
“If a right is registered for someone in the land register, it is presumed that they are entitled to that right.” One cannot resist if a needy person wants to take possession of parts of this property or occupy a spare room. The needy person has a (natural) right to do so.
Such characteristics are found in practice particularly in the expropriation fantasies of many ideologically socialist, even communist, oriented politicians, especially in the Berlin administrative district.
Clean break, commandments of God
What does the Gospel say about this? Exodus 20:15:
“Thou shalt not steal.”
and Exodus 20:17:
“Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.“
Clearly, this Roman Catholic self-understanding is a blatant violation of the two commandments of God, with all self-evidence, justification, even as a formulated doctrine of the papacy, a legislative doctrine.
Like a common thread
Excerpt from Gaudium et Spes, Canon 55:
“Throughout the whole world there is a mounting increase in the sense of autonomy as well as of responsibility. […] Thus we are witnesses of the birth of a new humanism, one in which man is defined first of all by this responsibility to his brothers and to history.“
The quintessential expression of Hellenistic philosophy, humanism. A substitute religion for atheists, by its very nature completely opposed to the Gospel. This constellation is increasingly leading to a deliberate synthesis in the form of a newly formulated world ethos, deemed compatible for all humanity: Theosophy (Info).
One can unashamedly pick any one provision from the pastoral letter; they all present the anti-gospel of the Roman Catholic Church. No wonder that the Jesuits, in particular, are rejoicing with joy and jubilation.
Arrogance and cynicism
Canon 1, as an introduction, already presents itself as a self-positioning of the Church in the role of the bearer of the saving message of salvation and the bucket full of honey for the smothering of all mouths, “The closest connection of the Church with the whole human family”:
“The joys and the hopes, the griefs and the anxieties of the men of this age, especially those who are poor or in any way afflicted, these are the joys and hopes, the griefs and anxieties of the followers of Christ. Indeed, nothing genuinely human fails to raise an echo in their hearts. For theirs is a community composed of men. United in Christ, they are led by the Holy Spirit in their journey to the Kingdom of their Father and they have welcomed the news of salvation which is meant for every man. That is why this community realizes that it is truly linked with mankind and its history by the deepest of bonds.“
The manifested love of Jesus
The Roman institution describes itself in Canon 3 as an organization with the “mission to serve humanity.” Given its relentless pursuit of regaining its former absolute power, this is a considerable degree of cynicism. The Church also expresses this sentiment in Canon 76, “Political Community and Church”:
“The Church, for her part, founded on the love of the Redeemer, contributes toward the reign of justice and charity within the borders of a nation and between nations. By preaching the truths of the Gospel, and bringing to bear on all fields of human endeavor the light of her doctrine and of a Christian witness, she respects and fosters the political freedom and responsibility of citizens.“
The Church department of the Papacy, its justification for existence, thus lies in the “love of the Redeemer”, diligently proclaiming “the truth of the Gospel”.
There is no saving it now.
The fatal flaw: Although the “high echelons of the clergy” are acutely aware of whom they truly serve, they still believe they are performing a “good work.” For what tyranny has ever perpetrated terror with the intention of making all people as “evil” as itself? “Good intentions” have always been the driving motive. The Holy Spirit of God has long since been permanently excluded through persistent resistance, and is now filled to the brim with demons and unclean and hateful birds (Revelation 18:2).
Once this is achieved, there is no turning back. Irretrievably erratic. “Fallen, fallen is Babylon…” so goes the conclusion, immediately before the initiation of God’s great, final earthly judgment. Including the equally final warning:
Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.
Revelation 18:4-5
Bible verses from King James Version (1611)
