The Heretical Catechism Of A False Sect

 

The Vatican II sect is counterfeit Catholicism, with new doctrine, a new "mass," new "sacraments," a new Rosary with "Illuminati Mysteries," and a new Catechism. The sect is the opposite of the One True Church. While much has been written on the Novus Bogus "mass" and "sacraments," this post will focus on the new Catechism of the Catholic Church. The Catechism was promulgated by Wotyla (John Paul the Great Apostate) on October 11, 1992, the 30th anniversary of the opening of the Robber Council. Wojtyla's "Apostolic Constitution," Fidei Depositum, by which the promulgation was effectuated, had this to say:

The Catechism of the Catholic Church, which I approved 25 June last and the publication of which I today order by virtue of my Apostolic Authority, is a statement of the Church's faith and of Catholic doctrine, attested to or illumined by Sacred Scripture, Apostolic Tradition and the Church's Magisterium. I declare it to be a valid and legitimate instrument for ecclesial communion and a sure norm for teaching the faith. 

(See vatican.va/content/john-paul-ii/en/apost_constitutions/documents/hf_jp-ii_apc_19921011_fidei-depositum.html--- Part IV; Emphasis mine). 

Does the Catechism of the Catholic Church (CCC) teach the Catholic Faith, and is it a "sure norm for teaching the Faith"? This post will set forth the teaching of the One True Church and compare it to the CCC, letting the reader decide if it is really "a statement of the Church's faith."

False Sects and Salvation

CCC, section 819

"Furthermore, many elements of sanctification and of truth" are found outside the visible confines of the Catholic Church: "the written Word of God; the life of grace; faith, hope, and charity, with the other interior gifts of the Holy Spirit, as well as visible elements." Christ's Spirit uses these Churches and ecclesial communities as means of salvation, whose power derives from the fullness of grace and truth that Christ has entrusted to the Catholic Church. All these blessings come from Christ and lead to him, and are in themselves calls to "Catholic unity." (Emphasis mine). 

Pope Leo XIII:

The Church of Christ, therefore, is one and the same for ever; those who leave it depart from the will and command of Christ, the Lord - leaving the path of salvation they enter on that of perdition. "Whosoever is separated from the Church is united to an adulteress. He has cut himself off from the promises of the Church, and he who leaves the Church of Christ cannot arrive at the rewards of Christ....He who observes not this unity observes not the law of God, holds not the faith of the Father and the Son, clings not to life and salvation" (S. Cyprianus, De Cath. Eccl. Unitate, n. 6) (Satis Cognitum, para. #5;Emphasis mine).

Pope Gregory XVI:

Now, We consider another abundant source of the evils with which the Church is afflicted at present: indifferentism. This perverse opinion is spread on all sides by the fraud of the wicked who claim that it is possible to obtain the eternal salvation of the soul by the profession of any kind of religion, as long as morality is maintained. Surely, in so clear a matter, you will drive this deadly error far from the people committed to your care. With the admonition of the apostle that “there is one God, one faith, one baptism” may those fear who contrive the notion that the safe harbor of salvation is open to persons of any religion whatever. They should consider the testimony of Christ Himself that “those who are not with Christ are against Him,” and that they disperse unhappily who do not gather with Him. Therefore “without a doubt, they will perish forever, unless they hold the Catholic faith whole and inviolate.” (Mirari Vos, para. #13; Emphasis mine)

Pope Benedict XV:

Such is the nature of Catholicism that it does not admit of more or less, but must be held as a whole or as a whole rejected: "This is the Catholic faith, which unless a man believe faithfully and firmly; he cannot be saved" (Athanas. Creed). (Ad Beatissimi Apostolorum, para. #24; Emphasis mine). 

Who Belongs to the Catholic Church?

CCC, section 838

"The Church knows that she is joined in many ways to the baptized who are honored by the name of Christian, but do not profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter." Those "who believe in Christ and have been properly baptized are put in a certain, although imperfect, communion with the Catholic Church."(Emphasis mine). 

Pope Pius XII:

Actually only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed. "For in one spirit" says the Apostle, "were we all baptized into one Body, whether Jews or Gentiles, whether bond or free." As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith. And therefore, if a man refuse to hear the Church, let him be considered - so the Lord commands - as a heathen and a publican. It follows that those who are divided in faith or government cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit. (Mystici Corporis, para. #22; Emphasis mine). 

Pope Leo XIII:

The Church, founded on these principles and mindful of her office, has done nothing with greater zeal and endeavor than she has displayed in guarding the integrity of the faith. Hence she regarded as rebels and expelled from the ranks of her children all who held beliefs on any point of doctrine different from her own. The Arians, the Montanists, the Novatians, the Quartodecimans, the Eutychians, did not certainly reject all Catholic doctrine: they abandoned only a tertian portion of it. Still who does not know that they were declared heretics and banished from the bosom of the Church? In like manner were condemned all authors of heretical tenets who followed them in subsequent ages. "There can be nothing more dangerous than those heretics who admit nearly the whole cycle of doctrine, and yet by one word, as with a drop of poison, infect the real and simple faith taught by our Lord and handed down by Apostolic tradition" (Auctor Tract. de Fide Orthodoxa contra Arianos). (Satis Cognitum, para. #9; Emphasis mine).

Is The Church "Wounded" and Lacking Unity Because of False Sects?

CCC, section 817

In fact, "in this one and only Church of God from its very beginnings there arose certain rifts, which the Apostle strongly censures as damnable. But in subsequent centuries much more serious dissensions appeared and large communities became separated from full communion with the Catholic Church - for which, often enough, men of both sides were to blame." The ruptures that wound the unity of Christ's Body - here we must distinguish heresy, apostasy, and schism- do not occur without human sin (Emphasis mine). 

Pope Pius XI:

And here it seems opportune to expound and to refute a certain false opinion, on which this whole question, as well as that complex movement by which non-Catholics seek to bring about the union of the Christian churches depends. For authors who favor this view are accustomed, times almost without number, to bring forward these words of Christ: "That they all may be one.... And there shall be one fold and one shepherd," with this signification however: that Christ Jesus merely expressed a desire and prayer, which still lacks its fulfillment. For they are of the opinion that the unity of faith and government, which is a note of the one true Church of Christ, has hardly up to the present time existed, and does not to-day exist. They consider that this unity may indeed be desired and that it may even be one day attained through the instrumentality of wills directed to a common end, but that meanwhile it can only be regarded as mere ideal. They add that the Church in itself, or of its nature, is divided into sections; that is to say, that it is made up of several churches or distinct communities, which still remain separate, and although having certain articles of doctrine in common, nevertheless disagree concerning the remainder; that these all enjoy the same rights; and that the Church was one and unique from, at the most, the apostolic age until the first Ecumenical Councils.  (Mortalium Annos, para. #7; Emphasis mine). 

Supreme Sacred Congregation of the Holy Office, "On The Ecumenical Movement" 12/20/1949

However, one should not speak of this [heretics/schismatics returning to the One True Church] in such a way that they will imagine that in returning to the Church they are bringing to it something substantial which it has hitherto lacked. It will be necessary to say these things clearly and openly, first because it is the truth that they themselves are seeking, and moreover because outside the truth no true union can ever be attained. (Emphasis mine). 

Is Religious Liberty Good?

CCC, section 2106

"Nobody may be forced to act against his convictions, nor is anyone to be restrained from acting in accordance with his conscience in religious matters in private or in public, alone or in association with others, within due limits." This right is based on the very nature of the human person, whose dignity enables him freely to assent to the divine truth which transcends the temporal order. For this reason it "continues to exist even in those who do not live up to their obligation of seeking the truth and adhering to it." (Emphasis mine). 

Pope Pius IX--Syllabus of Errors

CONDEMNED PROPOSITION #77. In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship. 

CONDEMNED PROPOSITION #78. Hence it has been wisely decided by law, in some Catholic countries, that persons coming to reside therein shall enjoy the public exercise of their own peculiar worship. 

CONDEMNED PROPOSITION #79. Moreover, it is false that the civil liberty of every form of worship, and the full power, given to all, of overtly and publicly manifesting any opinions whatsoever and thoughts, conduce more easily to corrupt the morals and minds of the people, and to propagate the pest of indifferentism. 

What are The Primary and Secondary Ends of Matrimony?

CCC, section 2201 

The conjugal community is established upon the consent of the spouses. Marriage and the family are ordered to the good of the spouses (listed first---Introibo)and to the procreation and education of children. (listed second---Introibo). The love of the spouses (first) and the begetting of children (second) create among members of the same family personal relationships and primordial responsibilities. (Words first and second in parenthesis mine--Emphasis mine).

1917 Code of Canon Law, Canon 1013, section 1:

The primary end of marriage is the procreation and education of children; the secondary [end] is mutual support and a remedy for concupiscence. (Emphasis mine). 

Pope Pius XI:

The primary end of marriage is the procreation and education of children. (Casti Conubii, para. #17; Emphasis mine). 

Conclusion

This has been but a small sampling of what the CCC, "a valid and legitimate instrument for ecclesial communion and a sure norm for teaching the faith," has to say on some subjects, and what the Church taught from 33AD to 1958. They are in stark contradiction. Both cannot be true. I kept commentary to a minimum, and let you, my dear readers, draw your own conclusions from the information in this post.