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22 Heresies in Antipope John Paul II’s Joint Declaration with the Lutherans on the Doctrine of Justification
By Brother Peter Dimond, O.S.B.On October 31, 1999, the Vatican under Antipope John Paul II approved a common statement with the Lutherans on the doctrine of justification. The notion that Catholics could ever agree with the Lutherans on the doctrine of justification is irrational. Catholics are required to believe in the dogmatic teaching of the Council of Trent; Lutherans reject the dogmatic teaching of the Council of Trent. The only agreement that could be reached between Catholics and Lutherans is one in which the Lutherans reject their heresy and accept all of Catholic doctrine. As the holy council solemnly states, “no one can be justified” unless he faithfully and firmly believes in the Catholic teaching. Right off the bat, therefore, any supposed agreement with the Lutherans on justification is an utter denial of the Council of Trent. Despite this blatantly obvious fact, many “wolves in sheep's clothing” are trying to defend this agreement. In fact, Antipope John Paul II has given it his full support. On December 9-10 L'Osservatore Romano, the official newspaper of the Vatican, reported Antipope John Paul II's excitement over this agreement. Antipope John Paul II has praised this agreement publicly on many occasions, but the above quote should suffice to demonstrate that the Joint Declaration has his full backing and approval. Therefore we will demonstrate that this Joint Declaration between the Lutherans and the Vatican II Church under Antipope John Paul II is filled with heresy from beginning to end. Catholic Definition: Justification - The state of sanctifying grace. Before proceeding in this article on the Joint Declaration (abbreviated as JD), it is important for the reader to understand one thing. The JD is worded in a tricky way: Each aspect of the JD is begun with a common explanation of justification by both Churches, followed by an explanation of the Lutheran church, and ended with an explanation by the Vatican. This is done solely to confuse the reader. By wording it in this way the enemies of Christ who wrote this document hope that the casual reader will be fooled into thinking that Catholics don't agree with the statements made under the headings of the Lutheran explanation. However, this is entirely not the case. I quote # 41 of the JD: Thus, any attempted distinction between Catholic and Lutheran teaching in this document is a joke, a farce, and a deception. The bottom-line is that according to the JD, you can remain Catholic while believing in the teaching of the Lutheran churches as they are presented in the JD; that is, you are not condemned by Trent. So as you proceed in this article keep in mind that all the statements concerning justification contained in the Joint Declaration (whether they appear as Lutheran or Catholic) are accepted by the Vatican II Church and Antipope John Paul II. Heresies in the Joint Declaration Heresy # 1 Near the start of the document the JD (Joint Declaration) states: This paragraph is a repudiation of Trent's condemnations of the Lutheran view of justification. This repudiation of Trent is reaffirmed even more explicitly in # 13 of the JD (under the heading: The Doctrine of Justification as an Ecumenical Problem): This declaration that the ex cathedra condemnations of the Council of Trent no longer apply is a sweeping rejection of Catholicism altogether, which by its very nature rejects any change in dogma. For if dogma can change, then faith can change. If faith can change, then God can change, who is the author of faith. To affirm that Catholic dogma can change, as the JD does in # 13, is and always has been blasphemous and heretical. Heresy # 2 In # 7 of the JD (Joint Declaration), the two parties declare that “developments” and “new insights” have led them to formulate a new view of justification. In other words, the JD is telling us that it has come to the realization of a new doctrine. The method employed by the heretics of our day in denying the unchangeable declarations of dogma, was also condemned by Pope St. Pius X in Pascendi as the “evolution of dogma.” Less than three months after the publication of Pascendi, Pope St. Pius X issued a warning to all those who would dare to contradict its teaching, or defend any of the Modernist principles condemned therein. This means that anyone who obstinately favors the Joint Declaration is ipso facto excommunicated for defending the condemned proposition of the “evolution of dogma.” Heresy # 3 In various places in the JD, the condemnations leveled by Trent against Lutheran teaching are criticized. This criticism is made in # 1, # 7, and # 13 of the JD by describing the condemnations of Trent as “Church dividing,” “divisive,” and “needing to be overcome.” Heresy # 4 The faith which justifies is not simply a trust in the promises of God, but “the supernatural virtue by which, through the help of God and through the assistance of His grace, we believe what He has revealed to be true, not on account of the intrinsic truth perceived by the natural light of reason, but because of the authority of God Himself, the Revealer, who can neither deceive nor be deceived” (Pope Leo XIII, Satis Cognitum, # 9). Heresy # 5 The Church can never be divided. Sure, people in the Church can be separated on matters open to theological investigation. Three different factions were separated from one another in the 14th century over the issue as to who the true pope was, for there was doubt as to which one was validly elected. But the Church itself can never be divided. It is in this sense that the JD speaks, when it declares that the Church itself was divided into parts at the time of the Protestant revolution. This is impossible, for the Church is indivisible by nature, and its members retain an essential unity of faith and government which cannot be broken. Heresy # 6 The JD declares that the remaining differences on the doctrine of justification do not prohibit a shared understanding and consensus in belief as to how we are saved. In other words, as long as we agree on the basics, the rest of Catholic teaching doesn't matter. It is irrelevant, superfluous and pointless. And by the way, Catholics and Lutherans don't even agree on the basics of the doctrine of justification. Heresy # 7 And again: Catholic truth tells us that the justified are actually interiorly sanctified by the indwelling of the Holy Ghost and possession of sanctifying grace. Lutherans, on the other hand, believe that it is impossible for man, who is inherently corrupt, to be interiorly sanctified by the actual indwelling of the Holy Ghost. Instead, they believe that by making an act of faith in the saving power of Christ, they are “covered” with the Blood of Christ, even though their sins are not washed away, but remain. To illustrate this belief, Martin Luther gave the analogy that a justified Christian is like a snow covered dung-hill. The white snowy mount is pleasing to the eye, but underneath it is a mound of filth and corruption. Hence, to the Lutherans justification does not mean that we are holy and just, but that “Christ Himself is our righteousness.” In # 15 and # 22 (above) we see that Antipope John Paul II has adopted this heretical doctrine. Heresy # 8 This is one of the most amazing statements in the JD. It ranks in the category with that which Pope Gregory XVI called “an insanity.” Heresy # 9 The 2000-year old Catholic teaching on grace is here abandoned for a 500-year old Protestant heresy. Heresy # 10 What more can one say? In # 25 the Vatican has thrown out the window the entire necessity of the Church, of the sacraments, perseverance, prayer, etc., for once you're “born again”, they believe you're saved. Thankfully, this is not the belief of the Catholic Church, but only that of the apostates who accept this agreement. Heresy # 11 It is true that “none of those things which precede justification, whether faith, or works merit the grace itself of justification” (Pope Paul III, Trent, Sess. 6, Chap. 8); however, this is not what # 25 of the JD is declaring. It is declaring that not only is the state of justification itself unmerited, but also that none of those things which we do serve as the basis for being put in this state. If this were true then we might as well stop doing anything. But this is not so. Here are three examples: 1) The matter of the Sacrament of Penance consists in the contrition, confession, and satisfaction of the penitent himself (Trent, Sess. 14, Chap. 3). Say, for example, that contrition was lacking in an individual, there would be no sacrament and no justification, since an indispensable component of the sacrament would be missing. This is an example where something the person has or does serves as the basis of justification, contrary to the heretical assertion of # 25 of the JD. 2) As cited already on page 1, Trent declares in Sess. 6, Chap. 16 that no one can be justified if he does not firmly accept the Council's teaching on justification. Therefore, our faith in the Council of Trent's teaching serves as one basis for our justification, for without this belief we would lose our justification. The same could be said for the Catholic faith as a whole, which the Council says (Sess. 6, Chap. 8) is the “foundation and root of all justification.” Our decision to continue to believe in the Catholic faith will serve as the basis/foundation of our justification. 3) Perhaps the most fundamental example of the Catholic teaching in this regard is prayer. St. Louis De Montfort explains the merit of a good work of prayer in # 122 of his outstanding book, True Devotion to the Blessed Virgin: “The satisfactory or prayer value of a good work is the good action in so far as it makes condign atonement for the punishment due to sin or obtains some new grace. The meritorious value or merit is the good action in so far as it merits grace and eternal glory.” These three examples clearly demonstrate the fundamental elements of Catholic teaching in regard to obtaining justification, and they refute the heretical assertion of # 25 of the JD. Session 6 of the Council of Trent on justification anathematizes the JD. Heresy # 12 In the “Annex to the Official Common Statement,” which is one of two documents that went along with the Joint Declaration (the “Official Common Statement by the Lutheran World Federation and the Catholic Church” being the other), the Vatican and the Lutherans declare their common doctrine of faith alone once again: The magnitude of the Vatican taking part in an agreement which declares that justification takes place by faith alone cannot be underestimated. The concept which was condemned by the Council of Trent more than any other, not to mention one of the very pillars of Protestantism which led to the departure of millions from the Church in the 16th century, is now embraced by Antipope John Paul II and his Antichurch. No doubt, he is attempting to mock the Church before the world and stick “faith alone” right in its face with this agreement. So we in turn will stick some condemnations from the Council of Trent back in his heretical face. Heresy # 13 # 29 of the JD ratifies the simul justus et peccator (at the same time just and a sinner), one of Martin Luther's favorites. As mentioned before, Luther did not believe that justification was truly “a sanctification and renewal of the interior man” (Trent, Session 6, Chap. 7), but only a legal declaration that God will accept a filthy and iniquitous person as just, despite his filth and iniquity. Since the Vatican allowed this notoriously heretical teaching of Luther in the JD, this means that the Vatican II Church does not consider it wrong or heretical (see JD #'s 41, 5, 13 on pp. 2-3 of this article). As a result, Antipope John Paul II and his Church receive another richly deserved anathema from the Holy See. Heresy # 14 Protestants believe that they need not fear when they commit sin, for by simply remembering the baptism they have received, the Holy Spirit forgives them once again. Fortunately, the Council of Trent condemned this as a heresy over 400 years ago. Heresy # 15 Mortal sin, which separates the soul from the grace of God and puts it in a state of enmity with Him, is apparently not something that Antipope John Paul II and the Vatican feel is necessary to believe in. Heresy # 16 Here the JD decides to contradict the Council of Trent word for word. Heresy # 17 What # 33 is saying is that Catholics are bound to observe the commandments, but if they aren't able to they will still go to Heaven. Heresy # 18 In # 10 the JD told us that justification is reckoned to all who trust in God's promise. Here, they explain that salvation is assured to all who have been justified. Heresy # 19 In another futile effort to indicate that justification comes by faith alone, # 37 of the JD confesses that good works are simply the fruits which follow justification. The Catholic Church, on the contrary, understands that good works are not only the fruits of justification, but things which must be performed to acquire, increase and maintain this grace. Heresy # 20 Even the most fundamental aspects of Catholic justification are too uncomfortable for the heretics who authored the JD. While beginning to affirm the Catholic teaching of the meritorious character of good works, they proceed to fall word for word into the heresy condemned by Session 6, Can. 32 of the Council of Trent. Heresy # 21 The Council of Trent defines in Session 6, Chap. 8, that “none of those things which precede justification, whether faith, or works merit the grace itself of justification.” Of course, justification is effected by the sprinkling of Christ's blood in the sacraments of baptism and confession. Nothing prior to the sprinkling of Christ's Blood in these sacraments - which is justification - could grant us justification. It is only Christ's Blood and Christ's action which merited justification for us on the cross. However, we can merit eternal salvation by performing good works through the grace of God and the merit of Jesus Christ. This is a solemnly defined dogma proclaimed more than once in Session 6 of the Council of Trent. These ex cathedra definitions destroy the entire core of belief of the Vatican's Joint Declaration with the Lutherans, whose “consensus of basic truths” includes the heretical notion that “salvation is a totally free gift of God and cannot be earned by performing good works.” The other heresy that is slipped into # 39 of the JD is that Lutherans “understand eternal life in accord with the New Testament.” Heretics do not understand the New Testament's teaching of eternal life, but rather pervert it. Heresy # 22 After repeating heresy # 5, that the Church is divided, here the JD implies that the Church of Christ has not yet attained visibility. Vatican Council II pronounces the exact same thing in Unitatis redintegratio # 1 (the decree on ecumenism). Antipope John Paul II also declares this in his May 25, 1995 encyclical Ut Unum Sint (# 7). The idea that the Church is not yet visible was infallibly condemned by Pope Leo XIII, Pope Pius XI and Pope Pius XII. Consequences of the Joint Declaration The consequences of the Joint Declaration are grave. With this agreement, Antipope John Paul II has officially declared himself to be in communion with a non-Catholic Church, repudiated the Council of Trent and denied the dogma Outside the Catholic Church there is no salvation. But this is not the first time that Antipope John Paul II has declared his communion with non-Catholic sects. In his new Catechism of the Catholic Church, which he published in virtue of his “apostolic authority” in the constitution Fidei Depositum, Oct. 11, 1992, Antipope John Paul II explicitly declares that he is in communion with heretics and schismatics. He says the same thing in his encyclicals. In Ut Unum Sint alone Antipope John Paul II tells us that the Catholic Church is in communion with non-Catholic Churches an incredible 16 times! In addition, he says that the Catholic Church is “linked,” “united” and “bound” with these religions. He mentions that all of these non-Catholic Churches have “saints” and “martyrs.” Eight times, I repeat, eight times he says that the Catholic Church and non-Catholic religions have the same faith. I will give just two examples. Here we have Antipope John Paul II declaring that he shares “the faith handed down from the Apostles” with schismatics who reject the Papacy, the Immaculate Conception, and the last 13 Dogmatic Councils of the Roman Catholic Church, including Vatican Council I. Antipope John Paul II not only professes a “common faith” with schismatics who reject all of the above mentioned things, but the Protestant heretics as well, who besides rejecting the Papacy, reject the idea of a Church altogether, all of Sacred Tradition, the true nature of all seven sacraments, all the dogmatic councils, and in short almost everything ever defined by the Apostolic See, including those doctrines concerning the Blessed Virgin Mary. A Catholic knows that he is not united with anyone who does not hold every single point of the Catholic faith. The conclusion to be drawn from all of this is so self-evident that it is almost unnecessary for argumentation. Nevertheless, we will demonstrate with a simple syllogism the unavoidable reality of the above facts. Infallible Major Premise: Antipope John Paul II has the same communion and faith as non-Catholic Churches. Proof of Major Premise: It is a matter of undeniable historical record as told by Antipope John Paul II over 20 times in Ut Unum Sint (quoted already) and literally hundreds of other statements he has made in the last 20 years. Infallible Minor Premise: Non-Catholic Churches are outside the communion of the Catholic Church. Proof of Minor Premise: Infallible Conclusion: Antipope John Paul II is outside the communion of the Catholic Church. Since Antipope John Paul II, by his own public admission, has placed himself outside the communion of the Catholic Church, it is impossible to be obstinately united with him without also being outside the communion of the Catholic Church. A unity of communion is necessary in the Church by divine law. This unity of communion must include the head with the members and the members with one another. In virtue of the divinely mandated unity of communion, it is utterly impossible to remain obstinately in a unity of communion with a public heretic like Antipope John Paul II without being in a unity of communion with non-Catholics sects and therefore separated from the Church, since Antipope John Paul II is in a unity of communion with non-Catholic sects. Clearly then, those who comprehend all of these facts and still persist in holding that Antipope John Paul II is the Pope are heretics. They have succumbed to the gates of Hell, and they have left the true Church of Christ by mistakenly thinking that they remain with her. Heretics are the gates of hell. Thus, the gates of hell are Antipope John Paul II and his false sect. We must pray for those who are in the midst of the gates of hell, that by God's grace they will join the one true Church of Christ, not of Antipope John Paul II and the heretics, but of Pope St. Peter and all his legitimate successors.
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