Profession of Faith Theological Commission

Profession of Faith Theological Commission - 1961

Currently, I am reading 'The Second Vatican Council - An Unwritten Story' by Prof. Roberto de Mattei. I am finding it fascinating and strangely easier to read than 'The Rhine Flows Into The Tiber".

One thing that struck me was the profession of faith that was developed, approved by the Pope and Cardinal Ottaviani, but rejected as being too defensive by the Central Commission.

I have reproduced the sections of the "Formula nova professionis fidei" found in Prof. Mattei's book. I believe, as it is a completely orthodox profession of faith, it provides an excellent touchstone for identifying the errors that have coursed through the veins of the Church for years even before the Council.

I acknowledge with sincere faith original sin, through which all men have sinned in their first father, Adam, (as a) sin strictly speaking that is transmitted by generation and belongs to each individual.

I acknowledge as absolutely certain signs the external proofs of revelation, and first of all the miracles and the prophecies, through which without any doubt it is demonstrated that the Christian religion has a divine origin, and I maintain that even today it is suited to the human intellect. I also maintain that the Church itself, considered per se, on account of its universal unity, its sublime holiness, its inexhaustible fruitfulness in all good things, its marvelous diffusion, and its invincible firmness, is a perpetual reason for belief and an indisputable testimony to its divine inheritance.

I sincerely accept the doctrine of the faith handed down to us by the apostles by way of the orthodox fathers with the same meaning and with the same expressions. Therefore, even though the Church grows in its understanding of revealed truth, I nevertheless reject as heretical the opinion of the evolution of dogmas which with the passage of time take on a different meaning from the one that the Church taught once and for all.

I hold that the deposit of faith, that is to say, the word of God written or handed down by the apostles, is complete. I firmly hold that sacred scripture, free of all error, must be explained with the guidance of the magisterium of the faith, according to the norm of tradition and according to the analogy of the faith.

I profess that faith is not just an obscure religious sentiment or just an opinion of the mind, but a true assent of the intellect to the truth, received from the outside by hearing, through which we believe what has been revealed and testified by a personal God, because of the authority of God who is supremely truthful, and in believining in him we offer the full submission of our intellect and will, with the inspiration and the help of God's grace.

I profess without any doubt at all of the other truths defined a proclaimed by the ecumenical councils and above all by the sacred Council of Trent and the First Vatican Ecumenical Council, particularly with regard to the primacy of jurisdiction of the Roman pontiff and his infallible magisterium, and so I condemn and reject what has been condemned and rejected in those same councils and in the encyclical letters, especially Pascendi and Humani generis.

This true Catholic faith, apart from which no one can be saved, I now profess freely, and I sincerely uphold it, and I will strive so that it may be preserved whole and inviolate by me and by those who are subject to me, until the breath of my life, with utmost firmness and absolute constancy, with the help of God. As so I myself, N., in the presence of God and of Jesus Christ, who will judge me worthy of eternal life or everlasting punishment, do promise, vow, and swear.

Reference: Quoted by Prof. Roberto de Mattei in The Second Vatican Council - An Unwritten Story, pp129-131

Facts and Opinions - An Explanation

+ JMJ When a person's assumptions are events outside of their control they form an opinion and, in my experience, assert this opinion to be fact. So ... it is important to define some terms:

The Curious Case of Steve Skojec and the Dangers of Deep Diving into the Crisis Sub-Titled: The Failings of Others

+ JMJ It's been a while now since Steve Skojec sold 1P5 and abandoned the Catholic Faith. I've been a 'Trad' since 1982 and in those 40+ years I seen this death-spiral before with a similar end point. It seems that anyone who jumps into the fray unprepared for the enormous task of righting wrongs will, eventually, become discouraged by not the task but the people who surround them. I remember when Skojec complained of the treatment his family received from a traditional priest. This seems to have been the start of the end for him. So what can we learn from the likes of Steve Skojec, Michael Voris (maybe?), Louie Verrecchio, Gerry Matatix and other celebrity Catholics? Probably quite a lot about what not to do. First, don't burn out on the crisis? When you burn out, on work or anything else, little things assume a more greater importance than they are due. This is one of my 'canary in the coal mine' signals that I've been stretching myself too thin

Morning and Evening and other sundry Prayers

+ JMJ Along the theme of P^3 (Prayer, Penance, Patience), and for my own reference ... here is a collection of Morning and Evening prayers from the Ideal Daily Missal along with some additional prayers. In this crisis of the Church, I do not think it is possible to do too much prayer, penance and have patience. P^3

What the heck is a congregation of "Pontifical Right"

+ JMJ In a discussion with a friend the question occurred to me that I didn't actually know was is involved in being a religious order of 'pontifical right'. I had a vague notion that this meant they reported to Rome as opposed to the local diocese. I'm also aware that, according to the accounts I have heard, the Archbishop received 'praise' and the written direction to incardinate priests directly into the SSPX. This is interesting because it implies that the SSPX priests were no longer required to incardinate in the local diocese but in the SSPX. This is something that belongs to an order of 'pontifical right'. Anyway here's some definitions: Di diritto pontificio is the Italian term for “of pontifical right” . It is given to the ecclesiastical institutions (the religious and secular institutes, societies of apostolic life) either created by the Holy See or approved by it with the formal decree, known by its Latin name, Decretu

Comparision of the Tridentine, Cranmer and Novus Ordo Masses

+ JMJ I downloaded the comparison that was linked in the previous article on the mass (here) . ... a very good reference! P^3 From: Whispers of Restoration (available at this link) . CHARTING LITURGICAL CHANGE Comparing the 1962 Ordinary of the Roman Mass to changes made during the Anglican Schism; Compared in turn to changes adopted in the creation of Pope Paul VI’s Mass in 1969 The chart on the reverse is a concise comparison of certain ritual differences between three historical rites for the celebration of the Catholic Mass Vetus Ordo: “Old Order,” the Roman Rite of Mass as contained in the 1962 Missal, often referred to as the “Traditional Latin Mass.”The Ordinary of this Mass is that of Pope St. Pius V (1570) following the Council of Trent (1545-63), hence the occasional moniker “Tridentine Mass.” However, Trent only consolidated and codified the Roman Rite already in use at that time; its essential form dates to Pope St. Gregory the Great (+604), in whose time the R

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