St. Catherine of Sienna's first letter to Pope Gregory XI:
"Oh, sweet and true knowledge... if he loves himself for his own sake and not for God - he cannot do other than ill, and all virtue is dead in him. Such a one is like a woman who brings forth her sons dead."
(The Letters of Saint Catherine of Sienna, page 86)
This letter seems to be speaking to the Vatican II school of the Nouvelle Theologie (New Theology) which is apparently central in Francis's thinking.
This theology's emphasize appears to" substitut[e]... man's becoming for God's being."
Francis says Cardinal Walter Kasper is "profound." The National Catholic Reporter called Kasper "the 'pope's [Francis's] theologian.'" His theology is one extreme example of this school of thought.
Kasper appears to not believe in being, but only in becoming because of his Hegelian philosophy.
The philosopher Thomas Stark said that one of Kasper's central beliefs is "historical process," that is man's historical becoming or change.
Remember that Francis's two favorite words are process and change.
In "German Idealism and Cardinal Kasper's Theological Project" for The Catholic World Report, Stark wrote:
"Kasper's...'spirit' that--Kasper himself says--is not identical to the third divine person, but is much more reminiscent of Hegel's absolute spirit, who in a historical process, synthesizing it's dialectical opposites in itself, develops into the whole."
Speaking of the less heretical theologians than Kasper and his disciple Francis who were members of Nouvelle theologie who believe in process or becoming and the dangers of this thinking, Fr. James McLucas, the former editor of the Latin Mass magazine, in a lecture said:
"It appears to emphasis the Person of Jesus, the Person of the Holy Spirit and the Person of the Father and the personal manner of each individual's sanctification as being created in the image of God."
"But here is the key. This is all true.We certainly need this emphasis. But personhood if it is not fully subjected to being and the objective nature of God, then personhood becomes often the vehicle for the substitution of man's becoming for God's being."
If one substitutes man's becoming for God's being then man is becoming nothing. Here is why:
If one believes in being, one believes a thing is a thing.
God is the fullness or total actuality of all things or being and is their creator. Our purpose or goal in life to go to God.
God is not a Kasperian "historical process" or change.
If one believes only in becoming without being, one believes nothing is becoming nothing or death.
G. K. Chesterton put it best:
"Most thinkers on realizing the apparent mutablility of being, have really forgotten their own realization of the being and believe only in the mutablility...It is only change."
"It would be more logical to call it nothing changing into nothing than to say (on this principles) that there ever was a moment when the thing was itself. St. Thomas maintains that the ordinary thing at any moment is something, but it is not everything it could be...While they describe a change which is really a change in nothing, he describes a changelessness which includes the change of everything."
"Things change because they are not complete, but their reality can only be explained as part of something that is complete. It is God." (The Dumb Ox)
If man goes to God who is Being Itseft then he receives the gifts of grace, truth and eternal life.
If men like Kasper and his disciple Francis substitutes man's becoming or change over and against God's Being or Changelessness then he gets nothing and eternal death.
The question needs to be asked since Francis's favorite word is change remembering what Chesterton said "it would be more logical to say it is nothing changing into nothing" which is what one gets if one is a disciple of Kasper:
Does Francis believe in nothing and eternal death according to G. K. Chesterton?
Pray an Our Father now for the restoration of the Church as well as the for the Triumph of the Kingdom of the Sacred Heart of Jesus and the Immaculate Heart of the Mary.
"Oh, sweet and true knowledge... if he loves himself for his own sake and not for God - he cannot do other than ill, and all virtue is dead in him. Such a one is like a woman who brings forth her sons dead."
(The Letters of Saint Catherine of Sienna, page 86)
This letter seems to be speaking to the Vatican II school of the Nouvelle Theologie (New Theology) which is apparently central in Francis's thinking.
This theology's emphasize appears to" substitut[e]... man's becoming for God's being."
Francis says Cardinal Walter Kasper is "profound." The National Catholic Reporter called Kasper "the 'pope's [Francis's] theologian.'" His theology is one extreme example of this school of thought.
Kasper appears to not believe in being, but only in becoming because of his Hegelian philosophy.
The philosopher Thomas Stark said that one of Kasper's central beliefs is "historical process," that is man's historical becoming or change.
Remember that Francis's two favorite words are process and change.
In "German Idealism and Cardinal Kasper's Theological Project" for The Catholic World Report, Stark wrote:
"Kasper's...'spirit' that--Kasper himself says--is not identical to the third divine person, but is much more reminiscent of Hegel's absolute spirit, who in a historical process, synthesizing it's dialectical opposites in itself, develops into the whole."
Speaking of the less heretical theologians than Kasper and his disciple Francis who were members of Nouvelle theologie who believe in process or becoming and the dangers of this thinking, Fr. James McLucas, the former editor of the Latin Mass magazine, in a lecture said:
"It appears to emphasis the Person of Jesus, the Person of the Holy Spirit and the Person of the Father and the personal manner of each individual's sanctification as being created in the image of God."
"But here is the key. This is all true.We certainly need this emphasis. But personhood if it is not fully subjected to being and the objective nature of God, then personhood becomes often the vehicle for the substitution of man's becoming for God's being."
If one substitutes man's becoming for God's being then man is becoming nothing. Here is why:
If one believes in being, one believes a thing is a thing.
God is the fullness or total actuality of all things or being and is their creator. Our purpose or goal in life to go to God.
God is not a Kasperian "historical process" or change.
If one believes only in becoming without being, one believes nothing is becoming nothing or death.
G. K. Chesterton put it best:
"Most thinkers on realizing the apparent mutablility of being, have really forgotten their own realization of the being and believe only in the mutablility...It is only change."
"It would be more logical to call it nothing changing into nothing than to say (on this principles) that there ever was a moment when the thing was itself. St. Thomas maintains that the ordinary thing at any moment is something, but it is not everything it could be...While they describe a change which is really a change in nothing, he describes a changelessness which includes the change of everything."
"Things change because they are not complete, but their reality can only be explained as part of something that is complete. It is God." (The Dumb Ox)
If man goes to God who is Being Itseft then he receives the gifts of grace, truth and eternal life.
If men like Kasper and his disciple Francis substitutes man's becoming or change over and against God's Being or Changelessness then he gets nothing and eternal death.
The question needs to be asked since Francis's favorite word is change remembering what Chesterton said "it would be more logical to say it is nothing changing into nothing" which is what one gets if one is a disciple of Kasper:
Does Francis believe in nothing and eternal death according to G. K. Chesterton?
Pray an Our Father now for the restoration of the Church as well as the for the Triumph of the Kingdom of the Sacred Heart of Jesus and the Immaculate Heart of the Mary.
Comments