Consequences of Vatican II
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The Endemic Murky Language of Progressivism

Lyle J. Arnold, Jr.

In expressing the difficulty of making a sound analysis of the actual texts of Vatican II, Atila S. Guimarães noted that the ambiguities in the texts were due mainly “to the introduction of new concepts of a progressivist substratum. In fact, everyone knows the perennial thinking of the Church, as well as her spirit, is habitually crystalline, most holy and upright.'" (1)

The use of language that is murky instead of crystalline is endemic to many, if not most, of the promoters of Progressivism, clerical or lay. A good example is Cardinal Leo Joseph Suenens (d. 1996).

John XXIII supports Suenens

John XXIII gave Suenens his strong support, as did John Paul II

John Paul II also supports Suenens
Suenens was a central figure in driving the monstrous engine of Progressivism at Vatican II and the heresy it spawned. He was the decisive force for drafting "the Council's most progressivist Constitution, Gaudium et spes, on adaptation to the modern world. Suenens’ strange ideals of Catholicism had the strong support of John XXIII, who appointed him to draft this document. (2) Paul VI made him one of the four Moderators of the Council.

Later, Suenens opposed Humane Vitae and endorsed the Catholic Charismatic Renewal. He took every opportunity to transmit his Progressivism to all who were open to him, from Popes and religious orders all the way down to the man in the pew. Individually and collectively, all who have bought into Suenens' errors have a share in the disaster that has brought the Church to near destruction.

That the engine driving the Council intended destruction is confirmed by Suenens' approving words that "Vatican II is the French Revolution in the Church." Since the French Revolution aimed at "de-Christianization, (3) Suenens condemns himself by his own words.

His desire to destroy seems to be driven by a desire to reduce God to nothing more than caricatures invented by man. This can be observed by his inconsistent and artificial play on words: "It is not a matter of condemning Atheism. This was already done. What is needed is to inquire into its cause, which is a false image of God that men reject, a caricature that should be denounced." (4)

What do these words mean? Let me present a possible interpretation of them: "Atheism has been condemned. But said condemnation is meaningless because men have rejected God's nature, which leaves His image a mere caricature that must be denounced."

Suenens' proposal to inquire "into its cause" is absurdly gratuitous, a cant reduced to babbling. This utterly nonsensical statement is supposedly cleared up by Suenens when he says: "We can analyze various caricatures of God. To cite only one, we think of the caricature of God as Providence who ‘providentially' allows us to avoid some disaster but permits the same disaster to happen to another. It is a type of garbage providence... It is quite understandable that this God should die so that the world can live, and also, that God can live." (5)

Nietzsche would be proud, for he himself could not have said it better. By calling God's providence "garbage," Suenens mockingly indicts the Church for ‘creating’ a fickle and playful wizard-God, who "allows us to avoid some disaster, but permits the same disaster to happen to another." One could say that Suenens has a position grotesquely different from what is taught by the Church.

The devastation of the Haiiti earthquake

Suenens: Providence doesn't cause earthquakes as in Haiti
In truth, if a disaster is avoided, it is because God wills it so. If this disaster happens to another, it is because God wills it. If an event happens, it is because God not only gives His permission for it to happen, but "orders" it to happen. This fundamental and absolute truth is so basic to Catholic teaching that Suenens’ words are nothing short of deliberate, heretical blasphemy.(6)

As demonstrated above, Suenens' statements are at best murky, contradicting the Church's customary clarity in teaching. This state of soul redounds to the contradictions that characterize Satan, who is a kind of gnostic-schizophrenic. He wants to be everything and adored as a god, but he also wants to be nothing so he will not have to pay the eternal price of defying God. Since he is the father of the lie, his doctrines are ipso facto murky, like the progressivist teaching he inspires.

There is an infallible remedy to avoid this progressivist poison. "But let your speech be: Yea, Yea: No, No. And that which is over and above these is of evil." (Mt 5: 37) How few today are those who refuse to compromise with the jumbled babble of Progressivism. May Our Lady of Prompt Succor send us Princes who adhere to language that is, as it always was before Vatican II, "habitually crystalline, most holy and upright."
1. Atila S. Guimaraes, In the Murky Waters of Vatican II, Maeta, Metairie, Louisiana, 1997, pp. 37, 38. In 2009 TIA has published a second edition of this work.
2. Atila S. Guimaraes, Animus Injuriandi I, Los Angeles: TIA, pp. 28, 29.
3. Lyle J. Arnold, "The Mathematical Curve of Progressivism," 1-4-08, Tradition in Action.
4. Leo Josef Suenens, Intervention in the Conciliar Hall of Oct/1965, page 183, cited in Animus Injuriandi I, Los Angeles, TIA, 2010, p. 66.
5. Apud L.J. Suenens, Cristianismo sem Deus, in Animus Injuriandi I, pp-63-66.
6. Jean Baptiste Saint-Jure - Claude de la Colombiere, Trustful Surrender to Divine Providence, Rockford, IL: TAN, 1961, p. 66. NB: Both authors lived and wrote in the 17th century. Fr. St. Jure's work titled The Knowledge and Love of Our Lord Jesus Christ was a constant companion to the Curé of Ars. St. Colombiere was the spiritual advisor of St. Margaret Mary.

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Posted October 27, 2010

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