anne-richard
» » Has the Catholic Church gone mad?

Download Has the Catholic Church gone mad? epub

by John Eppstein




A Catholic's response to the changes in the liturgy, international diplomacy amongst other issues.
Download Has the Catholic Church gone mad? epub
ISBN: 0870001639
ISBN13: 978-0870001635
Category: No category
Author: John Eppstein
Language: English
Publisher: Arlington House (1971)
Pages: 173 pages
ePUB size: 1458 kb
FB2 size: 1184 kb
Rating: 4.3
Votes: 311
Other Formats: rtf txt lrf lit

Swordsong
Havn't finished reading it yet.
Ranicengi
Although I have read many later criticisms of the innovations imposed by the Second Vatican Council, I had always wondered what the man in the pew was thinking as these changes were being implemented at the parish level. What could he have been thinking as he attended a traditional Latin Mass one week and the next witnessed a basically Protestant service imbued with all manner of Communist/Modernist-inspired ideas and expressions? The Vatican Council ended in 1965. The New Mass was introduced in 1969. This 1973 work is an interesting account of a faithful Catholic's response to the changes of Vatican II, in the first years of their introduction.

An Englishman, the son of an "evangelical clergyman", a Catholic intellectual, Eppstein appears to have been the author of many works whose titles proclaim their depth and scholarship. However, a spirit of befuddlement (reflected in its title) underlies this work, as the author tries to come to grips with the fact that a 2000 year old, supernaturally-oriented institution that was "the most solid and venerable pillar of civilization" before Vatican II, was transformed, almost overnight, into an organization where every form of disorder and disorientation, "in the fields of morals, faith, authority and worship" was not only tolerated but encouraged.

Although Eppstein identifies many of the players who gave birth to the New Church, such as de Chardin and Suenens and Bugnini, and speaks of the major milestones on the way to Vatican II, such as the 1956 Liturgical Conference in Assisi and the radical influence of American vernacular Mass societies on the liturgical movement, he does not really scratch the surface of HOW exactly such heterodox ideas and personalities came to worm their way into the very heart of the Church and HOW they were able to exist for so long unnoticed until they literally took over the church during the reign on John XXIII. The sheer magnitude of the Vatican II Revolution must give credence to the allegations of people like Bella Dodd and Marie Carre, who revealed the existence of a well-financed and massive infiltration of the Church by Communist agents for the express purpose of destroying the Faith of the West. So, while Eppstein could not hope to unravel the inextricable tangle of guilt and responsibility, especially at that early date, he gives us a starting point. The consequences of Vatican II were much less mysterious.

To Eppstein, there were two main areas of criticism of the post-Vatican II church: liturgical and diplomatic. His objections to the New Mass are shared by most traditionalists and need not be explored in depth. The New Mass was intentionally designed to be acceptable to Protestants, and so did its best to eliminate any notion of Eucharistic Sacrifice, of the uniqueness of the priestly role, of the intercession of the saints, of purgatory, of Mystery and the Real Presence. The emphasis of the New Mass was on communal fellowship and humanistic self-glorification, not on spiritual worship and sacramental reception. That much is familiar to informed Catholics. Eppstein's criticism of Vatican diplomatic policy is less familiar and centered on its ostensible support for armed Third World liberation movements, particularly in the Portuguese colonies. This latter issue, of course, is somewhat dated today.

Whatever the case, Eppstein's predictions for the future have proven too rosy. He believed that the confusing effects of the liturgical changes would diminish in the course of time and churchgoers would learn to "make the best of it", whatever that means. I suppose that it could be said of those Catholics who still go to Mass that they have "made the best of it", but it must be recognized that 75% of baptized Catholics have left the Faith, for either Protestant sects or religious indifference. Of those who remain, the vast majority do not belief in one or more basic Catholic beliefs. For instance, Eppstein asserts that the majority of bishops and laity support Humane Vitae, Pope Paul VI's affirmation of the traditional Christian prohibition of artificial contraception. Polls show that somewhere around 98% of Catholic women have used contraception. As for the doctrinal madness, Eppstein further states his belief that Paul VI's creation of a theological commission working as part of the Congregation for the Doctrine of the Faith would "undo" the mischief of the "New Theology". That prediction too has proven false, since blatantly heterodox bishops everywhere have allowed all manner of heresy and disobedience to flourish for decades on end.

Vatican II has proven itself to have accomplished exactly what its architects intended: the utter desolation of the Catholic Church. But everywhere the New Church is dying, and the Eternal Church is being resurrected. The question is how long it will take to achieve victory and how many more spiritual casualties will be inflicted by the "spirit of Vatican II".