G
Geremia
Guest
Happy Feast of Christ the King! ¡Viva Cristo Rey!
Regarding this, read:
Chapter 5
Of The Manner In Which Religion In The United States Avails Itself Of Democratic Tendencies
and
Chapter 6
Of The Progress Of Roman Catholicism In The United States
of Tocqueville’s Democracy in America. His absolutely genius analysis actually helps me understand Vatican II better.
In the post-Vatican II Church we certainly face what Vatican II peritus Romano Amerio calls “secondary religion,” which focuses more on the blessings resulting from worshiping God than worshiping Him first (cf. Matthew 33:37-38, 6:33). Tocqueville identifies why (my emphasis):
. In speaking of philosophical method among the Americans, I have shown that nothing is more repugnant to the human mind in an age of equality than the idea of subjection to forms. Men living at such times are impatient of figures; to their eyes symbols appear to be the puerile artifice which is used to conceal or to set off truths, which should more naturally be bared to the light of open day [Enlightenment mentality that religion is obfuscatory]: they are unmoved by ceremonial observances, and they are predisposed to attach a secondary importance to the details of public worship. Those whose care it is to regulate the external forms of religion in a democratic age should pay a close attention to these natural propensities of the human mind, in order not unnecessarily to run counter to them. I firmly believe in the necessity of forms, which fix the human mind in the contemplation of abstract truths, and stimulate its ardor in the pursuit of them, whilst they invigorate its powers of retaining them steadfastly. Nor do I suppose that it is possible to maintain a religion without external observances [Gnosticism, [URL=http://www.tanbooks.com/doct/destroy_church.htm]Freemasonry, and other occult religions certainly give the word “cult” its negative connotation.]; but, on the other hand, I am persuaded that, in the ages upon which we are entering, it would be peculiarly dangerous to multiply them beyond measure [So he would agree that Freemasonry is a threat to democracy.]; and that they ought rather to be limited to as much as is absolutely necessary to perpetuate the doctrine itself, which is the substance of religions ** of which the ritual is only the [public] form.* A religion which should become more minute, more peremptory, and more surcharged with small observances at a time in which men are becoming more equal, would soon find itself reduced to a band of fanatical zealots in the midst of an infidel people [Does this describe traditionalist Catholics’ conception of religion?].
In all religions there are some ceremonies which are inherent in the substance of the faith itself [e.g., the Holy Communion, the Real Presence of Christ], and in these nothing should, on any account, be changed.* [Therefore, Tocqueville would be opposed to the Vatican II liturgical revolution.]** This is especially the case with Roman Catholicism, in which the doctrine and the form are frequently so closely united as to form one point of belief.**
Regarding this, read:
Chapter 5
Of The Manner In Which Religion In The United States Avails Itself Of Democratic Tendencies
and
Chapter 6
Of The Progress Of Roman Catholicism In The United States
of Tocqueville’s Democracy in America. His absolutely genius analysis actually helps me understand Vatican II better.
In the post-Vatican II Church we certainly face what Vatican II peritus Romano Amerio calls “secondary religion,” which focuses more on the blessings resulting from worshiping God than worshiping Him first (cf. Matthew 33:37-38, 6:33). Tocqueville identifies why (my emphasis):
He also says something that appears to reflect with what the fathers of Vatican II were struggling (my emphasis and [comments]):
. In speaking of philosophical method among the Americans, I have shown that nothing is more repugnant to the human mind in an age of equality than the idea of subjection to forms. Men living at such times are impatient of figures; to their eyes symbols appear to be the puerile artifice which is used to conceal or to set off truths, which should more naturally be bared to the light of open day [Enlightenment mentality that religion is obfuscatory]: they are unmoved by ceremonial observances, and they are predisposed to attach a secondary importance to the details of public worship. Those whose care it is to regulate the external forms of religion in a democratic age should pay a close attention to these natural propensities of the human mind, in order not unnecessarily to run counter to them. I firmly believe in the necessity of forms, which fix the human mind in the contemplation of abstract truths, and stimulate its ardor in the pursuit of them, whilst they invigorate its powers of retaining them steadfastly. Nor do I suppose that it is possible to maintain a religion without external observances [Gnosticism, [URL=http://www.tanbooks.com/doct/destroy_church.htm]Freemasonry, and other occult religions certainly give the word “cult” its negative connotation.]; but, on the other hand, I am persuaded that, in the ages upon which we are entering, it would be peculiarly dangerous to multiply them beyond measure [So he would agree that Freemasonry is a threat to democracy.]; and that they ought rather to be limited to as much as is absolutely necessary to perpetuate the doctrine itself, which is the substance of religions ** of which the ritual is only the [public] form.* A religion which should become more minute, more peremptory, and more surcharged with small observances at a time in which men are becoming more equal, would soon find itself reduced to a band of fanatical zealots in the midst of an infidel people [Does this describe traditionalist Catholics’ conception of religion?].
In all religions there are some ceremonies which are inherent in the substance of the faith itself [e.g., the Holy Communion, the Real Presence of Christ], and in these nothing should, on any account, be changed.* [Therefore, Tocqueville would be opposed to the Vatican II liturgical revolution.]** This is especially the case with Roman Catholicism, in which the doctrine and the form are frequently so closely united as to form one point of belief.**
