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Atila Sinke Guimarães
How the conciliar progressivists use new meanings for the same words
to change the Catholic Faith and Church
Like lightning in a dark storm, this Volume reveals many obscure things that we cannot clearly see in today's tempestuous life of the Church. We have become accustomed to believe that when post-conciliar Popes, Bishops and priests confusedly speak about Original Sin and Redemption, they are repeating the traditional doctrine of the Council of Trent. This is not so.
Based on Vatican Council II, they are spreading a new theology to replace these truths Catholics profess in the Creed that characterize our Holy Religion.
New concepts of evil, sin, Redemption, grace and the Sacraments have taken over Catholic Theology and are completely destroying its past majestic structure and content. Learn about this new doctrine, the principles that orient the attack, and how to defend yourself and the Catholic Faith from this gigantic onslaught of the post-Conciliar Church and its theologians.
Read Peccato-Redemptio, the timely Volume X of the Collection Eli, Eli, Lamma Sabacthani?
The publication of this volume completes the Collection.
The whole set can be purchased at 25% off - $165 for all 11 volumes.
Below you will find the Table of Contents to
Peccato-Redemptio and the Introduction
Format: Paperback, 246 pp. (A-33)
Publisher: Tradition in Action, Inc., Los Angeles, CA
Publication Date: November 2016
Price: $ 20
|All 11 Volumes of
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Table of Contents
INTRODUCTION - read here
Chapter I - SYNTHESIS OF CATHOLIC DOCTRINE ON ORIGINAL SIN
1. Paradisiacal State
2. The Fall or the Originating Original Sin
3. Consequences of the Fall to Mankind: Originated Original Sin
A. The Essence of Human Nature Remained Good, but Degraded
& Tending toward Evil
B. Gravity & Extension of Original Sin
C. Reason Why Sin Is Transmitted to All Mankind
D. How Original Sin Is Transmitted
4. Original Sin & Redemption
A. The Sound Doctrine of the Church
B. Harmony between the Supernatural & Natural Orders
Chapter II - VATICAN II & THE DOGMA OF ORIGINAL SIN
1. Documents Using the Expression labes originali
2. Documents in which the Concept of the Originating Original Sin Appears
3. References to the Originated Original Sin
Chapter III - ORIGINAL SIN: POSITIONS OF THE MAGISTERIUM
IN THE POST-CONCILIAR PERIOD
1. From 1965 to 1968
2. From 1968 to 1988
A. End of the Paul VI Pontificate (1968 to 1978)
B. First Part of the Pontificate of John Paul II (1978-1988)
3. From 1988 until 2005
A. Analysis of original sin in Mulieres dignitatem
a. Lack of foundation in the dogma & teachings of the Church
b. A modernist criterion for the interpretation of Genesis?
c. An hermetic doctrine differing from the clear, secure &
teaching of the Magisterium
c.a. First enigma: The notion of ‘beginning’
* The mystery of the ‘beginning’
* The ‘beginning’ applied to the creation of man
* The ‘beginning’ applied to the creation of the universe
* The ‘beginning’ applied to eternity
* The ‘beginning’ applied to God
* Other applications of ‘beginning’
* The ‘beginning’ & original sin
c.b. Second enigma: The notion of the ‘unity of the two’
* The ‘unity of the two’ understood in an orthodox sense
* The ‘unity of the two’ favoring an original androgynous man
* Redemption is the return to the ‘unity of the two’ & to
the androgynous man
c.c. Other enigmas: The appeal to countless mysteries, the
of quotation marks & italics
c.d. Summary of the new doctrine on original sin
d. Other lacunas related to dogma & doors opened to errors
d.a. Regarding dogma
d.b. Doors opened to other errors
B. Other Teachings of JPII on Original Sin
C. The Catechism of the Catholic Church or Universal Catechism
a. The Bible uses a ‘symbolic language’
b. Original sin can only be understood when compared to the Incarnation
4. From 2005 until 2013
A. The Words of the Bible Are Symbolic
B. Sin Is Only Understandable in the Light of God
5. From 2013 to Our Days
Chapter IV - OUTLINE OF THE PROGRESSIVIST STRATEGY
AGAINST THE DOGMA OF ORIGINAL SIN
1. The Fog of Silence
2. Reasons Given for Opposing the Perennial Doctrine
A. Adaptation to the Modern Spirit
B. The Need for Ecumenism
3. The Tracks of the Argumentation
A. An Attempt to Give the Right of Citizenship to Evolutionism
B. Introducing a Historical or Evolutionist Conception of Dogma
C. Relativizing Genesis & Other Passages of Scriptures
4. A Hostile Emotional Atmosphere around Genesis
A. The Creation of Adam & Eve
B. The State of Original Innocence
C. The Temptation of the Serpent
E. Individual Sin & the Primacy of Adam over Eve
F. The Hereditary & Guilty Character of Original Sin
Chapter V - UNDERLYING THINKING OF PROGRESSIVISM
ON THE ORIGIN OF EVIL & SIN
1. Cosmic Perspective of Sin
A. Monistic Cosmic Conception or Teilhardian Conception
B. Dualist Cosmic Conception or Kenotic Conception
C. Anthropologic Conception
2. Personalist Perspective of Sin
3. Communitarian Perspective of Sin
4. Harmonizing the Three Perspectives
Chapter VI - PROGRESSIVIST THEOLOGIANS & THE DOGMA OF
1. Clear & Direct Attacks against the Perennial Doctrine
A. Regarding the Paradisiacal State
B. Regarding the Originating Original Sin
C. Regarding the Originated Original Sin
D. On the Inerrancy of Sacred Scriptures & the Infallibility
of the Extraordinary Magisterium
a. Attacks against the inerrancy of Scriptures
b. Attacks against the infallibility of the Extraordinary Magisterium
E. Regarding the Expression ‘Original Sin’
2. The New Progressivist Conceptions of Original Sin or
Indirect Attacks against the Dogma
A. Schmitz-Moormann: Evil & Sin Are Innate to Evolutionary Creation
B. Rondet: Universal Sinfulness
C. Vanneste: Virtual Sin
D. Schoonenberg & Weger: the Sin of the World & the Supernatural Existential
E. Flick & Alszeghy: ‘Organic Synthesis’
3. Conclusion of the Study on the Progressivist Notion of
Chapter VII - A NEW NOTION OF REDEMPTION
1. Redemption from the Cosmic Perspective
2. Redemption according to the Personalist Perspective
3. Redemption according to the Communitarian Perspective
4. Harmonizing the Three Perspectives
Chapter VIII - A NEW NOTION OF GRACE
1. Grace according to Catholic Doctrine
A. Distinction between the Natural & the Supernatural
B. Different Aids God Gave to Man
C. Ways that God Can Communicate Himself
D. Created & Uncreated Grace
E. Grace, Natural & Supernatural Order
2. Grace According to Progressivism
A. Abolishing the Distinction between the Natural & Supernatural
B. ‘Divine Self-Communication,’ a Progressivist Concept that
Mixes the Notions of Uncreated & Created Grace
C. Grace, the Divine Energy that Makes Evolution Achieve Its Full Development
D. Energy Immanent in Matter – Grace – Has Spiritual & Divine Characteristics
E. Evolution, Fraught with Divine Energies, Tends toward
the Formation of the Cosmic Christ
F. Evolution Perfects God Himself
Chapter IX - THE PROGRESSIVIST CONCEPTION OF THE
1. Proceeding from the New Notion of Grace, Attacks on the Sacraments
A. Denial of the Sacraments as Manifestations of the Church’s Authority
B. Denial of the Individual Character of the Minister of the Sacrament
2. New Conception of Sacrament
The Introduction to Peccato - Redemptio
This Volume X, Peccato – Redemptio, follows in logical sequence the previous Volume IX, Creatio. It deals with original sin, Redemption, grace and the Sacraments according to the new visualization of the progressivist current. It is, therefore, an expression of the thinking of this current and, at the same time, an expression of the fruits of Vatican II in these important parts of Catholic Dogmatic Theology.
Our Savior warned us: “By their fruits you shall know them” (Mt 7:20). Applying this criterion to Vatican II, the Reader can evaluate the length and depth of the consequences of the Council and, thus, can better know its nature, tendencies and objectives.
First, we will present a summary of Catholic teaching on original sin (Chapter I). Then, we will see how the Council dealt with this topic (Chapter II), as well as the principal positions of the Vatican in the post-conciliar period (Chapter III).
With these presuppositions established, which in good part already reveal the progressivist intent, we will offer the Reader an overview of the strategy of this current in its attack against the dogma of original sin (Chapter IV). A list of in-depth perspectives on the origin of evil and sin (Chapter V) will help the Reader to better comprehend the direct and indirect attacks Progressivism is perpetrating against Catholic doctrine in this matter (Chapter VI). Once the new conception of original sin is exposed, it is imperative to have a notion of the progressivist standpoint on Redemption (Chapter VII), grace (Chapter VIII) and the Sacraments (Chapter IX).
This is the plan of the present Volume.
*As we move forward in describing the fruits of the Council and analyzing its thinking, we face a difficulty analogous and symmetrical to the one we encountered in the initial Volumes of this Collection.
In those volumes, we offered the Reader some short previews of the progressivist thinking under analysis so that he might have a better understanding of the themes addressed. Here also, to achieve the same goal, we feel the need at times to present short reminders of topics already studied. In the earlier books, we indicated the demonstrations of the topics in the Volumes to come; in this work, we point to the demonstrations in past Volumes.
The reason we adopted this procedure is because of a special characteristic of the progressivist doctrine.
Since the progressivists suppose that God is immanent in Creation, (1) the themes that concern the hierarchical, majestic and holy edifice of Catholic Dogmatic Theology find themselves jumbled and blurred. Everything that is clear, defined and coherent in Catholic doctrine becomes a confused, promiscuous and chaotic ensemble in the progressivist doctrine. Thus, after confusing God and Creation, they cause even greater havoc when dealing with sin, Redemption, grace and the Sacraments.
What importance should be given to original sin and other sins when Creation, instead of being considered a perfect fruit that issued from the hands of the Almighty, is envisioned as nothing but a defective process, a reflection of an eternal kenosis? (2)
How can the original sin of man be objectively distinguished from an initial sin in the “Jerusalem from above” or even a primordial “sin” in God himself? (3)
What can be said about the Redemption of Our Lord Jesus Christ when it is conceived as a process of liberating the divine latencies immanent in the universe, which evaporate – more or less independent of any objective guilt on the part of man – to form a hovering pneuma (4) that would constitute the “mystical body of Christ,” understood as a vaporous Cosmic Christ? How can one distinguish between such a “redemption” and the process of universal evolution defended by the progressivists? (5)
What would be grace for the progressivists except a divine force that draws the material cosmos to ascend toward the spirit and the spirit toward God? How does one establish boundaries between grace and nature?
What would the Sacraments be, except channels for this “grace” to act in a more intense manner? Again, what distinguishes the supernatural from the natural?
The simple enunciation of these questions shows that these themes intermix confusedly, making it difficult for us to separate them and present an exposition that does not fastidiously repeat itself. One could say, therefore, that to present the progressivist thought well, it would be better to expose it plainly and simply and draw from it all the consequences.
On the other hand, to present the fruits of the Council that destroy Catholic Dogmatic Theology, it is indispensable that the latter be presented in its general hierarchical order, that is, to consider its various parts in an ordered way.
In an attempt to harmonize the benefit of exposing progressivist thinking with the need to present the fruits of the Council, we will divide the themes according to the different parts of Catholic Dogmatic Theology; then we will make either detailed demonstrations on the new subject matter or short summaries of what we have already analyzed on progressivist thinking. Following this method, we hope to avoid fastidious repetitions and appraise the fruits of Vatican II in their whole.
*Chapters I, II, III, VI and VIII will systematically analyze the progressivist thinking on original sin and grace and its opposition to Catholic doctrine. Chapter IV is an overview of the progressivist strategy. Chapters V, VII and IX will present ordered recapitulations of subjects already studied in this Collection.
* * *
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