Novus Ordo Denials of the Resurrection
the Bodily Resurrection of Christ
- "That in this Article the resurrection of mankind is called the resurrection of the body, is a circumstance which deserves special attention. It was not, indeed, so named without a reason for the Apostles intended thus to convey a necessary truth, the immortality of the soul. Lest anyone, despite the fact that many passages of Scripture plainly teach that the soul is immortal, might imagine that it dies with the body, and that both are to be restored to life, the Creed speaks only of the resurrection of the body. Although in Sacred Scripture the word flesh often signifies the whole man, as in Isaias, All flesh is grass, and in St. John, The Word was made flesh; yet in this place it is used to express the body only, thus giving us to understand that of the two constituent parts of man, soul and body, one only, that is, the body, is corrupted and returns to its original dust, while the soul remains incorrupt and immortal. As then, a man cannot be said to return to life unless he has previously died, so the soul could not with propriety be said to rise again. The word body is also mentioned, in order to confute the heresy of Hymeneus and Philetus, who, during the lifetime of the Apostle, asserted that whenever the Scriptures speak of the resurrection, they are to be understood to mean not the resurrection of the body, but that of the soul, by which it rises from the death of sin to the life of grace. The words of this Article, therefore, as is clear, exclude that error, and establish a real resurrection of the body.
- "But as it is of vital importance to be fully convinced that the identical body, which belongs to each one of us during life, shall, though corrupt and dissolved into its original dust, be raised up again to life, this too is a subject which demands accurate explanation.... It is a truth conveyed by the Apostle when he says: This corruptible must put on incorruption, evidently designating by the word this, his own body. It is also clearly expressed in the prophecy of Job: In my flesh I shall see my God, whom I myself shall see, and mine eyes behold, and not another. Further, this same truth is inferred from the very definition of resurrection; for resurrection, as Damascene defines it, is a return to the state from which one has fallen. Finally, if we bear in mind the arguments by which we have just established a future resurrection, every doubt on the subject must at once disappear. We have said that the body is to rise again, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil. Man is, therefore, to rise again in the same body with which he served God, or was a slave to the devil; that in the same body he may experience rewards and a crown of victory, or endure the severest punishments and torments.
- "But the members especially, because they belong to the integrity of human nature, shall all be restored at once. The blind from nature or disease, the lame, the maimed and the paralysed in any of their members shall rise again with entire and perfect bodies. Otherwise the desires of the soul, which so strongly incline it to a union with the body, would be far from satisfied; but we are convinced that in the resurrection these desires will be fully realised. Besides, the resurrection, like the creation, is clearly to be numbered among the principal works of God. As, therefore, at the creation all things came perfect from the hand of God, we must admit that it will be the same in the resurrection. These observations are not to be restricted to the bodies of the martyrs, of whom St. Augustine says: As the mutilation which they suffered would prove a deformity, they shall rise with all their members; otherwise those who were beheaded would rise without a head. The scars, however, which they received shall remain, shining like the wounds of Christ, with a brilliance far more resplendent than that of gold and of precious stones. The wicked, too, shall rise with all their members, even with those lost through their own fault...."
Joseph Ratzinger does not believe these things. In fact, he says the following: "It now also becomes clear that the real heart of faith in resurrection does not consist at all in the idea of the restoration of the body, to which we have reduced it in our thinking; such is the case even though this is the pictorial image used throughout the Bible" (Ratzinger, Introduction to Christianity [New York: Herder and Herder, 1970], p. 270). Did you get this? The Resurrection is "not at all" the restoration of the body, "to which", he claims, "we have reduced [!] it in our thinking." Who "reduced" it to this? No one -- it is the immemorial teaching of the Catholic Church! Holy Scripture itself clearly teaches this, and Ratzinger admits it: "even though [!] this is the pictorial image used throughout the Bible." Pertinacity is rarely stated more clearly. Ratzinger is quite aware that God's own Revelation contradicts him, yet he clings to his modernistic thesis anyway, dissing the truth of Scripture as a mere "pictorial image" which does not bind him in the least.
- "The Resurrection of the Savior is not properly a fact of the historical order. It is a fact of merely the supernatural order (neither demonstrated nor demonstrable) which the Christian conscience gradually derived from other facts." --CONDEMNED by Pope St. Pius X, Lamentabili Sane (1907), error no. 36
- "And if Christ be not risen again, your faith is vain, for you are yet in your sins." (1 Cor 15:17)
- "Now whilst they were speaking these things, Jesus stood in the midst of them, and saith to them: Peace be to you; it is I, fear not. But they being troubled and frightened, supposed that they saw a spirit. And he said to them: Why are you troubled, and why do thoughts arise in your hearts? See my hands and feet, that it is I myself; handle, and see: for a spirit hath not flesh and bones, as you see me to have. And when he had said this, he shewed them his hands and feet. But while they yet believed not, and wondered for joy, he said: Have you any thing to eat? And they offered him a piece of a broiled fish, and a honeycomb. And when he had eaten before them, taking the remains, he gave to them." (Luke 24:36-43)
- "Then he saith to Thomas: Put in thy finger hither, and see my hands; and bring hither thy hand, and put it into my side; and be not faithless, but believing. Thomas answered, and said to him: My Lord, and my God. Jesus saith to him: Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen, and have believed." (John 20:27-29)
- "Early on the morning of the third day after His death, that is, on Sunday, His soul was reunited to His body, and thus He who was dead during those three days arose, and returned again to life, from which He had departed when dying.... By the word Resurrection, however, we are not merely to understand that Christ was raised from the dead, which happened to many others, but that He rose by His own power and virtue, a singular prerogative peculiar to Him alone. For it is incompatible with nature and was never given to man to raise himself by his own power, from death to life. This was reserved for the almighty power of God.... This divine power, having never been separated, either from His body in the grave, or from His soul in hell, there existed a divine force both within the body, by which it could be again united to the soul, and within the soul, by which it could again return to the body. Thus He was able by His own power to return to life and rise from the dead." (The Catechism of the Council of Trent, Part I, Article V).
- Modernism Resurrected: Benedict XVI on the Resurrection [PDF] by Bp. Donald J. Sanborn
- The Novus Ordo religion also attacks the Resurrection by means of the hideous and irreverent sculpture in the Vatican's Paul VI Hall (see big photo at top of post). This sculpture, created by Pericle Fazzini, shows a distorted Christ figure that is repulsive to behold and does not inspire people to pious thoughts. In fact, the whole sculpture looks downright sinister (which makes it very appropriate for the Vatican II religion, actually). In a future blog post, we will take a closer look at this frightening effigy and examine it in detail.
- "In order not to shock the ears of Catholics, the innovators sought to hide the subtleties of their tortuous maneuvers by the use of seemingly innocuous words such as would allow them to insinuate error into souls in the most gentle manner. Once the truth had been compromised, they could, by means of slight changes or additions in phraseology, distort the confession of the faith that is necessary for our salvation, and lead the faithful by subtle errors to their eternal damnation.... [This] cannot be excused in the way that one sees it being done, under the erroneous pretext that the seemingly shocking affirmations in one place are further developed along orthodox lines in other places, and even in yet other places corrected; as if allowing for the possibility of either affirming or denying the statement, or of leaving it up to the personal inclinations of the individual – such has always been the fraudulent and daring method used by innovators to establish error. It allows for both the possibility of promoting error and of excusing it." --Pope Pius VI, Constitution Auctorem Fidei (1794)
- The heretic Nestorius "expressed himself in a plethora of words, mixing true things with others that were obscure; mixing at times one with the other in such a way that he was also able to confess those things which were denied while at the same time possessing a basis for denying those very sentences which he confessed." --Pope Pius VI, Constitution Auctorem Fidei (1794)
- "Our Apostolic Mandate requires from Us that We watch over the purity of the Faith and the integrity of Catholic discipline. It requires from Us that We protect the faithful from evil and error; especially so when evil and error are presented in dynamic language which, concealing vague notions and ambiguous expressions with emotional and high-sounding words, is likely to set ablaze the hearts of men in pursuit of ideals which, whilst attractive, are nonetheless nefarious." --Pope St. Pius X, Apostolic Letter Notre Charge Apostolique (1910)
- "Although they express their astonishment that We should number them amongst the enemies of the Church, no one will be reasonably surprised that We should do so, if, leaving out of account the internal disposition of the soul, of which God alone is the Judge, he considers their tenets, their manner of speech, and their action. Nor indeed would he be wrong in regarding them as the most pernicious of all the adversaries of the Church. For, as We have said, they put into operation their designs for her undoing, not from without but from within. Hence, the danger is present almost in the very veins and heart of the Church, whose injury is the more certain from the very fact that their knowledge of her is more intimate. Moreover, they lay the ax not to the branches and shoots, but to the very root, that is, to the faith and its deepest fibers. And once having struck at this root of immortality, they proceed to diffuse poison through the whole tree, so that there is no part of Catholic truth which they leave untouched, none that they do not strive to corrupt. Further, none is more skillful, none more astute than they, in the employment of a thousand noxious devices; for they play the double part of rationalist and Catholic, and this so craftily that they easily lead the unwary into error; and as audacity is their chief characteristic, there is no conclusion of any kind from which they shrink or which they do not thrust forward with pertinacity and assurance. To this must be added the fact, which indeed is well calculated to deceive souls, that they lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and that they possess, as a rule, a reputation for irreproachable morality. Finally, there is the fact which is all but fatal to the hope of cure that their very doctrines have given such a bent to their minds, that they disdain all authority and brook no restraint; and relying upon a false conscience, they attempt to ascribe to a love of truth that which is in reality the result of pride and obstinacy." --Pope St. Pius X, Encyclical Pascendi Dominici Gregis (1907), par. 3