TIA,

Is anyone interested in organizing demonstrations again the beatification of Wojtyla the Worst?

Edgar Suter

Dear TIA,

Why don't you ask your many readers to join a letter writing campaign to protest the beatification and canonization of John Paul II?

I've been finding out that even among traditionalists who I thought were pro-Vatican II, there's a growing number of them who are very upset by JPII himself becoming part of the saint factory fast track that, I believe, he started.

     God bless you,

     M.H.



TIA responds:

Dear M.H.,

We are not taking the initiative on the letter you suggested because to act now, without having acted before on other similar “beatifications,” would implicitly imply we acknowledge that others declared “blesseds” and “saints” by the conciliar Popes deserve the titles they received. This list includes John XXIII, Mother Teresa, Abbot Rosmini, Card. Newman, Sr. Edith Stein, Frederick Ozanam. Since we do not admit these persons were models of orthodoxy or virtue for Catholics, we leave the suggested action to others.

The conciliar Popes are raising these persons to sainthood to create confusion among Catholics, destroy the traditional cult to the saints, and promote Progressivism.

We believe that when Holy Mother Church will be restored, these processes of beatification and canonization will be annulled. The processes of true saints who were named blessed or saints in this post-conciliar period will be re-initiated and carried out following different criteria. For example, Fr. Maximilian Kolbe, who we believe was a true saint, was raised to the altar as a martyr, but his death did not correspond to the criteria the Catholic Church established to declare a person a martyr.

This does not mean, however, that we do not view your suggestion with sympathy. Since it promotes resistance against progressivist religious authorities, it has TIA's support.

     Cordially,

     TIA correspondence desk

TIA,

John Paul II affirms the traditional: "Every spirit that does not confess Jesus is anti-God." (quoted from The Wanderer, August 29, 1985) And John Paul II says what completely undermines the Faith: "May St. John the Baptist protect Islam." (March 21, 2000)

Did John Paul II really mean here that he wanted Our Lord, through the intercession of St. John the Baptist, to protect a religion which does not confess Him and is, therefore, anti-God?

Which John Paul II can we trust when he speaks in matters of the Catholic Faith? Pope Benedict will beatify John Paul II on May 1, on the traditional calendar called "Low Sunday." A fitting day for the beatification, since it is hard to imagine the Church sinking any lower.

     P.B.

Dear TIA,

Thank you for the very powerful exposé of the thinking of John Paul II in your article "It is Impossible to Beatify John Paul II" by Luis de Guerrero Osio y Rivas. It was especially relevant that he referenced the works of Fr. Johannes Dörmann, who has analyzed the man-centered "universal salvation" religion underlying the late Pope's major encyclicals.

The following extract from my article (Wrestling with the Council) recently published in The Remnant might shed further light on this issue for your readers:

The Council’s Pastoral Constitution on the Church, Gaudium et spes, contains this gem in section 24, §3:

Indeed, the Lord Jesus, when He prayed to the Father, "that all may be one … as we are one" (John 17:21-22) opened up vistas closed to human reason, for He implied a certain likeness between the union of the divine Persons, and the unity of God's sons in truth and charity. This likeness reveals that man, who is the only creature on earth which God willed for itself, cannot fully find himself except through a sincere gift of himself.

Here the Council reveals to us something that has been "closed to human reason," to wit, that man, who must find himself, "is the only creature on earth which God willed for itself." No matter that Holy Scripture teaches that "The Lord hath made all things for Himself (Proverbs 16; 4). No matter that Vatican I taught that God is the beginning and end of all things (Denzinger n. 1785). No, Vatican II teaches that man is an end in himself, created for his own sake and not for the sake of God.

To be certain that this is the way the concept is meant to be understood, here is an example from one of the many times that Pope John Paul II almost obsessively commented on it: “Created in the image and likeness of God, man is the sole visible creature that the Creator has ‘willed for itself.’ In the world subject to God's transcendent wisdom and power, man is also a being which is an end in itself, though having his finality in God. As a person he possesses his own finality (auto-teleology), by virtue of which he tends to self-realization.” (General Audience May 21, 1986, Divine Providence and Human Freedom, www.vatican.va.)

This previously unknown and novel ‘revelation’ taught by the Council opens up great new vistas for the concept of human dignity, which naturally flow into Dignitatis humanae’s statement that “the inviolable rights of the human person” are “over and above” the need to observe the Ten Commandments and the teaching of Christ prohibiting the worship of false gods. (see here)

And where does this new teaching on man as his own end take us, this “self-realization” and “auto-teleology” of man, this unparalleled exaltation of human dignity, this opening to any and all religions? To the doctrine of Universal Salvation.

John Paul wrote: “We are dealing with each individual, since each one is included in the mystery of Redemption, and through this mystery Christ has united himself with each one for ever.” (Centesimus annus n. 53). Christ uniting himself with each person “for ever” is a way of expounding Universal Salvation.

John Paul could not be as open in his belief after ascending to the Papacy as he was while still Cardinal Wojtyla, when he wrote in Sign of Contradiction, “All men, from the beginning of the world to its end, have been redeemed by Christ and his cross.” (p.87). Thus, all men throughout history have been redeemed, and are united forever with Christ.

One wonders what Pope Benedict had in mind when he recently stated, “The child that was born in Bethlehem did indeed bring liberation, but not only for the people of that time and place – he was to be the Savior of all people throughout the world and throughout history”.

To see how this impacts the traditional teaching of the Church on Original Sin, on the Redemptive Sacrifice of the Cross, and on the existence of Hell, please refer to the four-volume work by Fr. Johannes Dörmann, which explains in detail how the Pope diligently weaved his concept of Universal Salvation into his major encyclicals. Dörmann’s collection is available from Amazon, under the title Pope John Paul II’s Theological Journey to the Prayer Meeting of Religions in Assisi.

     Peace,

     Frank Rega

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