Preparing the Denial of Trent

[Editor's Note:  It should hardly surprise those who are playing close attention to these matters that the Modernists who now rule the roost in the Vatican have for over a century been undermining the Council of Trent.  But, of course, they have to you see.  It is by destroying Trent that their Modernist vision for the Church will finally succeed.

And so what we will see this coming October in Lund may be the final nail in the coffin that will bury that great Council, the Council that still haunts the minds of the Church's enemies, and the Council that must be replaced, totally and finally, by their Council, the Council of Vatican II.

We here present Mr James Larson's analysis of what is about to hit us.  We recommend its careful study.]

Slouching Towards Lund to Be Conceived

by James Larson

Turning and turning in the widening gyre
The falcon cannot hear the falconer;
Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.…

And what rough beast, its hour come round at last,
Slouches towards Bethlehem to be born?

(from The Second Coming, W. B. Yeats, 1919)

Some might consider it inappropriate in an article such as this to quote Yeats, who was a Gnostic (Theosophy and Rosicrucianism). Sometimes, however, a pagan may indeed be prophetic and, if he is an artist, truly poignant. Yeats believed that at the end of the “gyre” (an historical period of about 2,000 years) following the life of Christ, the spiritual anarchy described in the above passage would descend upon us. We are now there. As an extension of the extraordinarily powerful imagery in the above poem, I would ask the reader to consider the possibility that the already conceived, but not yet born, spirit of Antichrist will pass through Lund, Sweden in October of 2016, and here will receive that form which is to be nourished until the Son of Perdition (2Thess 2:3) makes his appearance upon the world stage.

Ever since the rise of intense ecumenical activity after Vatican Council II, a special emphasis has been placed on Catholic-Lutheran relations. It was of course Luther who began the revolt by which half of Europe was lost to the Catholic Faith. Catholic civilization has been in catastrophic decline ever since. Within Lutheran philosophy and theology lie all the principles of this plunge into what is now being predicted by many as “the death of Christianity”.

It didn't start with Francis.  Benedict XVI meets Lutheran big-wig, Nikolaus Schneider

In my recent article titled The Dream of Nabuchodonosor, I examined the errors and deceptions regarding the doctrine of Justification to be found in the 2013 document titled From Conflict to Communion (the culmination of 50 years of ecumenical dialogue between the Pontifical Council for Promoting Christian Unity and the Lutheran World Federation). It was, of course, Luther’s perverse concept of Justification which always has been the primary source of contention between Catholic and Lutheran theology; and there could never be any hope for any “reunion” (except genuine conversion on the part of Lutherans), unless a false agreement about this doctrine should first be declared. This was first accomplished through the issuance of the Joint Declaration on the Doctrine of Justification in 1999, and then basically repeated in From Conflict to Communion. It is this latter document which will form the foundation for what will occur in Lund this coming October.

It is one thing, however, for bishops and theologians to spin their lies in documents. It is altogether another thing to establish a unity of hearts in practice and worship. After all, a very small percentage of the laity every read such documents. Somehow these lies must be incarnated in pastoral practice. It is not therefore an accident that the document which will be the foundation of the Common Prayer and celebration in Lund is titled From Conflict to Communion. It is almost certain that the eventual goal of this event will be the recognition of the right of Lutherans to receive Our Lord in Holy Communion in Catholic churches. It is then Inter-communion which will act as the river of darkness enabling these lies to penetrate the minds and hearts of the Catholic faithful.

I must also mention the role that Pope Francis’ Apostolic Exhortation Amoris Laetitia has played in eventually eliminating barriers to Inter-communion. The Catholic concept of Charity and Sanctifying Grace, which has been the traditional defense against such sacrilege, is therein heretically falsified and denied. This is examined in a four-part series of articles on my website. As I point out, it would seem very telling that the “”Celebration” in Lund is to follow close upon the heels of the issuance of Amoris Laetitia.

Francis with some babe pretending to be a cleric

However, inter-communion between Lutherans and Catholics also necessitates the “solution” of very serious, specific doctrinal differences in regard to the Eucharist and the Mass. In its hunger for false unity, From Conflict to Communion proves itself again up to the task of deceitfully falsifying Catholic doctrine in this regard. There are 22 paragraphs in this document which deal directly with the Eucharist and the Mass.

As is the case with the Catholic Church’s doctrine of Justification, the great bulwark protecting Catholic doctrine concerning the Eucharist is the Council of Trent. And just as From Conflict to Communion undermines and contradicts Trent in regard to the doctrine concerning Justification, so it does the same in regard to the doctrines of Transubstantiation and the nature of the Eucharistic Sacrifice.

The Council of Trent

Transubstantiation

After stating that Luther’s notion of the presence of Christ in the Eucharist was that He was present “in, with, and under” the bread and wine (Consubstantiation), which “is analogous to the union of the divine and human natures in Christ”, From Conflict to Communion then proceeds to undermine Trent’s teaching with the following:

“Although the Council of Trent admitted that we can hardly express with words the manner of his presence and distinguished the doctrine of the conversion of elements from its technical explanation, it however declared, ‘the holy Catholic Church has suitably and properly called this change transubstantiation’. This concept seemed, in the Catholic view, to be the best guarantee for maintaining the real presence of Jesus Christ in the species of bread and wine and for assuring that the full reality of Jesus Christ is present in each of the species.”

Notice the verbs that are here applied to the Church’s infallible teaching: “admitted” and “seemed”. It is as though in defining the Eucharistic change as transubstantiation at the Council of Trent, we must now view the Church as having been a tremulous young lady who was not at all sure of what she was doing. Quite to the contrary, Trent was completely bold, masculine, and assured in proclaiming the following:

“If anyone saith that, in the sacred and holy Sacrament of the Eucharist, the substance of the bread and wine remains conjointly with the Body and Blood of our Lord Jesus Christ, and denieth that wonderful and singular conversion of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood – the species only of the bread and wine remaining – which conversion indeed the Catholic Church most aptly calls transubstantiation; let him be anathema.”

This is not an “admission” of something which might “seem” to be true, but rather a bold proclamation of absolute Truth itself. It is a direct condemnation of Luther’s teaching, and a condemnation and excommunication of anyone who denies the Church’s teaching concerning transubstantiation.

What is more, it is profoundly deceptive to state, as does From Conflict to Communion, that Trent “distinguished the doctrine of the conversion of elements from its technical explanation”, implying therein that Trent somehow “admitted” that the Eucharistic conversion was a total mystery possessing no elements corresponding to human categories of thought and expression. While fully respecting the fact that, as Trent itself declares, Our Lord is in the Eucharist “by a manner of existing…we can scarcely express it in words”, it yet does indeed offer a quite technical and simple explanation of the metaphysical manner in which this conversion takes place. And it is this explanation – this doctrine of Transubstantiation – that Trent declares binding on the minds and hearts of all Catholics.

However, the “arts entirely new” which From Conflict to Communion spins around the Catholic doctrine of Transubstantiation, in its attempts to whittle away at the insurmountable distances between Catholic and Lutheran doctrine, are almost “innocent” when compared with the deception practiced in it treatment of the Eucharist as Sacrifice.

Read the rest here.