Well, our friend Viisaus posted a whole bunch of items yesterday in the comments that illustrated the influence that pantheism has in the Roman church:
"David, one of the things I have noticed in my reading of Ratzinger is that he is functionally a pantheist. This is the unity that he desires. That is, we all get "fused" into God -- I believe that is the term he used in Called to Communion."
It seems that these Sedevacantists agree - rejecters of Vatican II can often provide best evidence for modern RC apostasy:
(citing Ratzinger's words last year):
Benedict XVI praises the cosmic liturgy of Teilhard de Chardin
"The role of the priesthood is to consecrate the world so that it may become a living host, a liturgy: so that the liturgy may not be something alongside the reality of the world, but that the world itself shall become a living host, a liturgy. This is also the great vision of Teilhard de Chardin: in the end we shall achieve a true cosmic liturgy, where the cosmos becomes a living host."
2:21 AM, October 28, 2010
A sharp-eyed critic like Isaac Taylor foresaw the coming of Vatican II spirit already back in 1849. He was able to predict how the RCC would eventually respond to the modernist challenge: by pantheistic pandering.
Taylor noticed how the Newmanian doctrine of development had an inherently "evolutionist" flavor, and could even foresee the rise of pantheist Jesuits like Teilhard de Chardin:
"Loyola & Jesuitism in Its Rudiments"
"It would be by no means difficult to sketch the outlines of a New Faith, well adapted to the prevailing notions and habits of Continental communities. Such a faith would retain everything belonging to Romanism that is sensuous and imaginative; — everything of costume and of ceremonial that does not offend good taste, or draw upon itseif sarcasm: it would retain, moreover, a shadowy, though not a dogmatic, orthodoxy: it might perhaps permit a Nicene profession to be "sung," but would never allow it to be "said."
The lately-divulged doctrine of "Development" would seem as if it had been now announced as the requisite preliminary to such a relinquishment of ancient practices and principles as we are supposing to be probable. It is manifest that if "the Church" be endowed with a creative or re-creative vital energy, enabling and authorizing it, from age to age, to evolve what is new in belief or in worship, or to bring to light what had previously slumbered in darkness; if, for example, the Church of the ninth Century ought to be thought of as an authentic product of the church of the third, although marked by new features — then this same vital force — this power of adaptation, may, as ages roll on, and as human reason ripens, show its energies in the mode of absorption or retrenchment. During the ninth Century the Church put forth a verdant top, darkening all the skies; but in the nineteenth century the tree may call in its sap from its luxuriant head, while it strikes its roots far in to a new soil.
If, in this age of reason, certain dogmas or modes of worship may seem to have fulfilled their intention, and to have become encumbrances, rather than aids, why may not the inherent "Development" power rescind, withdraw, remove, such adjuncts? It is not easy to see what difficulty, either logical or theoretic, stands in the way to prevent the Church's faculty of development from now shifting its position, and acting as a faculty of abrogation. Once it put its right hand forth to bring from its treasury things new: henceforward it will be pulling its left hand from its bosom, to withdraw these worn and faded articles from their places. In a rude age the Church — always wise in her day — became flagrantly polytheistic: in a philosophic, or rather a scientific age, the same Church, equally wise, will become pantheistic.
This is the very result that might seem highly probable, as consequent upon a well-calculated endeavor to reinstate spiritual power throughout Europe, by means of an alliance between that scientific pantheism which, at this time, is the prevalent belief of the continental nations, and the Church, professing its faculty of adaptation to the changing aspects of the world. Let the Church absorb or abrogate what, although held to be true and good, as related to an age long gone by, is now felt to be redundant, and which will not amalgamate with the present scientific temper of mankind. Nothing would be needed beyond that which such a faculty of adaptation might supply, for compiling a creed, and for instituting a worship, well adapted to the taste and propensities of the European Continental nations.
If an enterprise of this sort were seriously thought of, the Jesuit body might consider itself to be peculiarly qualified for attempting the task."
2:50 AM, October 28, 2010
One really does not even need to dig very deep to see the brazen pantheistic-evolutionist attitudes of the modern Vatican:
"Though offered only in passing, and doubtless subject to overinterpretation, Benedict's line nevertheless triggered headlines in the Italian press about a possible "rehabilitation" of Teilhard, sometimes referred to as the "Catholic Darwin." That reading seemed especially tempting since, as a consummate theologian, Benedict is aware of the controversy that swirls around Teilhard, and would thus grasp the likely impact of a positive papal reference.
At the very least, the line seemed to offer a blessing for exploration of the late Jesuit's ideas. That impression appeared to be confirmed by the Vatican spokesperson, Jesuit Fr. Federico Lombardi, who said afterward, "By now, no one would dream of saying that [Teilhard] is a heterodox author who shouldn't be studied.""
4:18 AM, October 28,
I'd like to say, Viisaus, thanks for what you add here.