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Atila Sinke Guimarães
A milestone in the fight against Evolutionism & Historicism in the Church!
Creatio, Volume IX of the Collection Eli, Eli Lamma Sabacthani?
four main benefits to its readers.
First, Atila Sinke Guimarães attacks two fundamental pillars of Vatican II's Progressivism: Evolutionism and Historicism.
Progressivist Evolutionism is based on Darwinism, but surpasses it. The latter is concerned only with the dynamics of the process. Progressivism completes it by adding an origin – the Alpha Christ – and an end – the Omega Christ. This “Christified” Evolutionism is duly bombarded by the author, who shows that it lacks any scientific basis
and is immanentist.
Historicism destroys Catholic Exegesis and Dogmatic Theology. To do this, it bases itself on three reasons – theological, philosophical & scientific – which are also amply refuted in this Volume.
Second, the Author offers a priceless historic overview of how the modernist-progressivists advanced from Leo XIII until Vatican II.
Third, the Author provides one of the best synthesis of Evolutionism's scientific errors that can be found today: short, objective and devastating.
Fourth, to invalidate Historicism, Guimarães sets out an ensemble of Catholic principles and laws that allows his reader to analyze and judge History from the highest perspectives.
Each one of these benefits should be enough to make this Volume an acclaimed work. Altogether, it provides the reader formidable weapons against Progressivism.
Clearly sets out the Conciliar Church's role in promoting Evolutionism!
Below you will find the Table of Contents to
Creatio and the Introduction
Format: Paperback, 272 pp. (A-33)
Purblisher Tradition in Action, Inc., Los Angeles, CA
Publication Date: February 2016
Price: $ 20
Table of Contents
INTRODUCTION - read here
Chapter I - BATTLES A PROPOS THE DOCTRINE OF CREATION:
VICTORY OF PROGRESSIVISM AT VATICAN II
1. From Vatican I to Vatican II: Disputes about the Concept of Creation
2. Confirming this Overview; Outline of the Progressivist Doctrine of Creation
A. Generic Confirmation of Item 1
B. Specific Confirmations - Symbiosis of Evolutionism & the Doctrine of Creation
C. Other Confirmations - Important Theologians Attack Catholic Doctrine on Creation and Embrace Progressivist Evolutionism
D. Synthesis of the Progressivist Doctrine on Creation
3. Victory of the Progressivist Current Consecrated at Vatican II
A. Support for Modern Sciences’
B. Endorsement of Historicism
C. Adaptations to Modern Philosophy
D. Right of Citizenship Granted to Evolutionism
a. The word evolution used without the concept
b. The word evolution in close meaning to the Teilhardian concept
c. The evolutionary concept without the use of the word evoluti
Chapter II - THE FALSE SCIENTIFIC CHARACTER OF EVOLUTIONISM
1. Relationships of Evolutionism with other movements
A. Going Back in Time: from Charles Darwin to the Enlightenment
B. Evolutionism, Marxism & Freudianism
2. General Notion of Evolutionism
4. Foundations of Evolutionism
A. The Principal ‘Laws’ of Evolutionism
B. Principal proofs
C. Subsidiary Theories of Evolutionism
5. Evolutionism’s Lack of Credibility as Science
A. Notion of Science
a. Scholastic notion of science
Types of sciences – natural and supernatural
Types of science regarding the way of knowing
Types of art
Difference between science & a
b. The modern notion of science
Relations between modern science & technology
c. The present day notion of science
B. Scientists Say Evolutionism Is Not a Scientific Theory
C. The ‘Laws’ & ‘Proofs’ of Evolutionism Are Not Scientific
a. The Law of spontaneous generation
b. The law of the common ancestor
c. The law of natural selection
d. The law of gradualism
d.a. Gradualism in the fossil record
d.b. Gradualism and the primates
d.c. Gradualism & embryology
d.d. Gradualism & homology
D. Subsidiary Theories
a. Theory of punctuated equilibria
b. Theory of the panspermia
6. Progressivism, the Scientific Hoax of Evolutionism & Immanentism
Chapter III - EVOLUTION, ‘DOGMA’ OF THE PROGRESSIVIST
NEW FOUNDATION OF PHILOSOPHY &
1. The ‘Sanctity’ of Evolution
2. The ‘Dogmatic’ Character of Evolution
3. The ‘Dogma’ of Evolution & the New Ontologyt
4. The ‘Dogma’ of Evolution & the New Theology
5. The ’Dogma’ of Evolution, Vatican II & the New Ecclesiology
6. The ‘Dogma’ of Evolution & the New Religion
Chapter IV - PROGRESSIVIST CONCEPTION OF HISTORY
1. Catholic Thinking on Philosophy & Theology of History
A. Reality & Myths on These Topics
B. History Reflects a Single Objective Reality, which Tends to Be Completely Explained
C. The Magisterium on the Philosophy & Theology of History
D. Counter-Revolutionary Principles & Laws of the Philosophy & Theology of History
a. Axiological principle
b, Principle of the good & bad angelic action
c. Principle of the fight between good & evil
d. Law of Christocentrism or Christ Pantocrator
e. Law of Mariocentrism
f. Law of Ecclesiocentrism
g. Principle of double gradualism
h. Principle of human liberty; law of natura integra & law of natura lapsa
i. Law of love for the Cross
j. Principle of the fight between the two races
k. Law of the tendency to reach the summit
l. Law of processivity or the process
m. Law of the tendencies
n. Laws of Divine economy in History: law of primitive revelation, law of written revelation & law of grace
o. Plans to impede order & to establish an anti-order
p. Principles of the conspiracy & of the action of the Secret Forces
q. Plan of the Revolution
r. Revolution or revolutionary process
s. Principle of the action in the tendencies, ideas & facts
t. Counter-Revolution or counter-revolutionary process
u. Law of the glory of God manifested by the ensembles
v. Principle & law of hierarchy
w. Principle & law of sacrality
x. Law of voluntary dependence or law of alienation
2. Critique of Various Presentations of Philosophy & Theology of History
A. Revolutionary Presentations of Philosophy & Theology of History
B. Great Catholic Systematizations of History
C. A Particularly Good Counter-Revolutionary Presentationy
3. Progressivist Conception of History
A. Aims Progressivism Pursues in History
B. Reasons It Alleges to Achieve its Aims
a. Theological reason or ‘Trinitarian conception of History’
b. Philosophical reason or historical Evolutionism
c. Scientific reasons
Chapter V - DIVINE IMMANENCE, SUBSTRATUM OF
THE PROGRESSIVIST DOCTRINE OF CREATION
The Introduction to Creatio
In this Volume we will study the progressivist conception of Creation. According to its thinking, there would be no essential difference between God and Creation; the Former, therefore, would be immanent in the latter.
We will study the evolution of the cosmos, which would be for Progressivism the princeps legem of the universe. A divine immanence present in all created beings would free itself by means of evolution; this process would generate a step by step ascension from the state of brute matter to the human stage; afterward, a new level would be achieved, that of the “new man” or the “new Creation.” In this future step, spirit would govern matter causing man and the cosmos to become glorious and divinized. Thus, Creation would merge into the Divinity, and the redemptive cycle of an initial “disaster,” which would have engendered it, would be completed.
As we consider this initial “disaster,” as well as a “disaster” in man, we see that we are facing the notion of evil and sin. Therefore, we will also turn our attention to the progressivist conception of original sin in the next Volume X.
What could the original sin be, according to the progressivists, except the rupture of an initial equilibrium, which allowed the divine immanence to gradually free itself and evolution to freely develop?
According to this conception, through this “sin” Adam consciously introduced into the universe a negative and anti-immanentist force that opposed the process of evolution: Such a ‘sin’ would be individualism, individualization. With individualism, the notions of mine and yours came into being and, with it, the notions of property, law, justice and rigor. From these disruptive elements came disputes and wars. This was the kingdom of evil, which generated the “structures of sin.”
In order to redeem such “sin,” a New Adam appeared in History. He is Jesus, a man united to the universal and the archetypical notion of the cosmos – the Logos – in such a way that, through His very existence He made the “narrow-minded” and “sinful” conception of individualism obsolete. His life, passion and death were testimonies to the abolition of the kingdom of evil.
Through love He diluted the boundaries of the “mine” and “yours”; through communion He dispersed property; through participation He eliminated the contours of the law. His
mercy made a tabula rasa of justice, and with His inexhaustible forgiveness He wiped out any idea of rigor. Thus, the historic Jesus reopened the obstructed road of immanence, the pathway of evolution. In His Resurrection He anticipated the final stage in which all of mankind will become glorious and divine. This is
the progressivist thinking.
Creation, sin and Redemption are the three subjects dealt
with in this Volume and in the following Volume X.
In other parts of this Collection we have already mentioned the progressivist doctrine of evolution. Someone could think, therefore, that we are merely repeating the same topic.
This is not the case, however, because when we dealt with the topic in other Volumes, we generally did so only with the aim of offering the Reader an overview that would facilitate the understanding of another topic under analysis. The principal concern was not evolution, but some other subject related to it.
In those overviews, we usually mentioned that the matter of evolution would be addressed ex professo in another place of this Collection. That mentioned place is the present Volume.
For polemical purposes, we have already demonstrated and documented parts of the evolutionary doctrine in several places of this Collection. We will not analyze these parts again here, but we will simply refer to them when necessary.
Someone who read the previous Volume VIII, in which we expounded the Trinitarian doctrine of Progressivism, could object that the original matrixes of the thinking behind evolution were set out there. It would be superfluous, then, to dedicate more space for a detailed exposé of the progressivist doctrine on Creation.
This objection does not seem pertinent since the goal we have pursued in this Collection since Volume VI is to present the balance of the fruits of Vatican Council II and a full exposition of its thinking. Thus, after the presentation of the progressivist Trinitarian doctrine, we must analyze its consequences.
Strategically speaking, to analyze these consequences, taking into consideration the general procedure of the progressivists, is still very opportune. Indeed, the less elevated their doctrine, the more numerous the statements of their authors. Thus, the documents that expose the less elevated doctrine are clearer and more numerous. Consequently, at these lower levels, the fruits of the Council and expressions of its thinking are more plentiful. If we were to omit presenting them, we would not achieve our objective.
According to the progressivist conception, the study of Creation, sin and Redemption is very important. It is a very high perspective – although inferior to that which we analyzed in
Volume VIII, Fumus Satanae – from which proceeds the progressivist protology or etiology and, subsequently, its soterology and eschatology.
From Volume VI on, this Collection is analyzing the fruits and the thinking of the Council. Here we remind the Reader
to what degree these objectives are inseparable.
When we analyzed the destruction of the presuppositions of the Faith and the various ways employed to demolish
the dogma of the Triune God, the preponderant note was the presentation of the fruits of the Council. In parallel,
however, countless aspects of its thinking also appeared.
When we studied the progressivist Trinitarian dramaturgy, the tonic note was the thinking of the Council. Collaterally, however,
the fact of bringing to light this doctrine exposes one of the most deleterious fruits of Vatican II.
In this Volume IX and in the following Volume X, what are the tonic notes?
Insofar as these works will develop the already presented doctrine and offer an encompassing visualization of many progressivist
themes, it will be a manifestation of its thinking.
Insofar as this thought is contrary to Catholic doctrine, it will manifest how, as a fruit of the tolerance of the Council, error
and heresy undermine and destroy orthodoxy.
This twofold objective is explicable since the more efficacious method to destroy Catholic doctrine is not to attack
it directly, but rather to replace it with another doctrine that is gradually introduced.
In a first phase, the progressivists look for points that are not completely explained in Church teaching that allow them to
plant the seeds of a new doctrine.
In the case of evolution, for example, they scrutinized the still unfinished interpretation of the six days of Creation. They
introduced the hypothesis that the days referred to in Scripture were allegories used by Moses to symbolize eras, each of which
could have extended to thousands or millions of years. With this they sowed the seed of the evolutionary conception.
In a second phase, shielded by the supposed orthodoxy of their hypothesis, the progressivists shape the tree of the new theory that sprang from that seed. This tree already has branches different from those supporting Catholic doctrine. In order to elide the imputation of heterodoxy, the progressivists shield themselves with sophistic interpretations or conform themselves to the occasional trimming of this or that branch of their tree, all the while keeping their progressivist doctrine alive and healthy.
In the case of the evolutionary theory, the progressivists turned deaf ears to the condemnation of St. Pius X. They set forth the idea that man would be a product of the process of evolution, with the ape as his nearest ancestor, and other animals more remotely, going back finally to a hypothetical protozoa – an original cell that would constitute the most elementary form of life from which man would have proceeded.
One of the consequences of such a conception that frontally collided with Catholic doctrine was that, following the coherence of evolution, there was not only an original couple – Adam and Eve – from whom all of mankind proceeded, but countless apes gave origin to countless couples. This Polygenism, sophistically defended by many, was condemned in the Encyclical Humani generis by Pius XII. For a while the progressivists conformed to that trimming. They took great care, however, to keep their evolutionary theory intact.
In a third phase, they abandon that initial caution and become bold. In this phase they do not fear to draw, from that initial theory, consequences that are clearly against Catholic doctrine. They defend the argument that the Church must change her “obsolete” thinking to others more in accordance with the imperatives of science, the modern world, the union of religions or the dignity of the human person.
In the case of evolution, the consequences were numerous. Let us illustrate this phase with just one example. Based on the supposition that the creation of inanimate beings began millions of years ago and that of man one or two million years in the past, the progressivists claimed that it would be probable that countless human beings existed during that long time span. All this would have taken place before the episodes reported in Scriptures and, of course, the foundation of the Catholic Church.
So, they continue, given that God in His infinite goodness could not have created men without giving them the possibility
of salvation, the latter existed outside the context of Sacred History and the institution of the Catholic Church. Therefore, by an
imperative of the discoveries of science, it is convenient today for the Church to modify the dogma that outside of the Church
there is no salvation.
In a fourth and last phase, they pass from boldness to arrogance. They imagine that they can “dogmatically” condemn the Catholic doctrine that is opposed to their new teaching.
In the mentioned case of the salvation of the millions of men who would have existed without knowing the true Faith,
the progressivists explicitly attack the dogma extra Ecclesia nulla salus. They argue that such a dogma could only be admitted when the Church was still in an “infantile stage.”
Today with the contributions of the Enlightenment, the Church would have become “adult,” and it is no longer possible
to imagine that outside of her bosom there is no salvation. They demand the modification of dogmatic theology on this point.
Whoever disagrees with them is anathematized as primitive and obscurantist, as one who wants to re-commit the same “error”
the Church would have committed when she condemned Galileo.
Thus, the indirect method of destruction used by the progressivists reveals itself to be much more efficient than the direct
attack. If someone were to limit himself to analyzing only the direct assaults against Catholic doctrine, he most probably would
not apprehend the amplitude of the maneuver being employed.
The objectives of this and the next Volumes are, therefore, twofold and cumulative. As we describe the progressivist
thinking about Creation, sin and Redemption, we will be simultaneously indicating the method used to destroy the Catholic
dogmatic theology on these matters.
As far as the thinking of Progressivism is concerned, this Volume IX is a continuation of the previous
Volume VIII. As for exposing a maneuver of auto-demolition, this Volume is the description of the fruits of the Council that destroy Dogmatic Theology.
The subject matter of this Volume IX is divided fundamentally into two parts: the analysis of Evolution and the study of Historicism. Both subjects are approached as basic elements to change the doctrine of the Church on Creation. As much as possible, we will show the immanentist content of these progressivist conceptions and explain their links to Vatican II.
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