FOR ALL AND FOR YOU:
THE PROGRAMME OF JOHN PAUL II.
by
Reinhard Lauth †
(transl. by Gladys Resch)
Since John Paul II has in fact taken the chair of Peter, the situation of the Reform-'Church' has changed. I believe everyone feels it to-day. This man will not only destroy simply the Church-organisation like Paul VI, he has got a positive goal. He believes in a "new Advent of humanity", to which the 'Church' has to contribute an essential part. Hasn't he proclaimed, when realising that priests and religious were leaving the Church by the ten thousands: have courage! We are at the beginning of a glorious development? "The Church is to-day", so we read in his encylical letter "Redemptor hominis", - "against all appearance more united in the community of serving and in the consciousness of the apostolate."
More than a dozen times John Paul II has praised emphatically Paul VI to be "his spiritual father." The second Vatican Council is to him "the great catechism of modern times", putting it at the same level as the Council of Trent. The obedience of the Catholic christian of to-day towards the Holy Spirit finds for him its manifestation in the authentic realisation of the given instructions of this Council. At the same time this man knows how to use his personal advantages to attain his goal. Being a Pole and receiving the nimbus of being a fighter for resistance in the religious sphere against communism, he has not hesitated to put the blame on the German people for the murdering of 31/2 million people in Auschwitz, although he must know that this number cannot possibly be right. In return for it he could, as the first head of the Catholic Church, take it for granted that the President of the United States received him at the White House and that he could preside the NOM on the public places of this State. He also understands to be wisely silent, where it seems tactically opportune. Abbé de Nantes writes about him: "The first year of his pontificate was marqued mainly by the genocide of the communists, to which the Pope had nothing to say and did not know what to do."
Where does this attitude come from, where from these successes, where from this confidence? No doubt, this man has a strong and solid backing. It was not without reason that about 100 cardinals visited him in Krakau before his papal election. It is not incidental that publication centres like "Der Spiegel" and the "Frankfurter Allgemeine Zeitung" defend him at this time when he withdraws the permission of teaching the Catholic doctrine or threaten to do so to Küng, Pohier, Schillebeeckx and so on. And the man has an iron will, felt by his opponents and it paralyses them. Who would have believed it at the entering on his official duties, that one year later the leading heads of the rebellion of the 'Church' would roll, without he and his politic being swept away by a storm of indignation? All indicates that he will succeed in attaining the rigidity he wants without the separation of entire parts from the Reform-'Church'; even this latter he would probably risk because he wants to build up a powerful instrument for his purpose.
The pitiful wailing of Mr. Küng reminds me lively of the children of a German family, whom I heard grumble in an Austrian Restaurant, where I first stayed on my return from Prague, because not even a filet steak with mushrooms was good enough for them. The man, who complains about violation of human rights inquisition and psychoterror on the part of Rome - how far must be have devaited already from all reality? Does he not in fact believe that the 'Church' would look on her self-destruction inactively? If this 'Church' wants to continue to exist, she must necessarily set a positive aim and act accordingly. No, without doubt there has now been set a limit to the absolute desintrigation that Paul VI had allowed to be carried on. John Paul II needs determindet fellow-combatants and no endless dialogising chatterboxes.
It could not fail to come that many 'well meaning Catholics' earnestly started to believe, and that this belief takes hold of them, that John Paul II would be the longed for conservative Pope, who would restore everything. Others, and many of those, who stand outside the 'Church', even outside the Christian denominations, jubilate him to be the man who stands up for "the good cause" in this present hour of mankind. A caricature in "Le Monde" shows the 'Pope' smiling six times with a finger lifted up and saying: "Not to abortion", "No to divorce", "No to prevention of conception", "Not to marriage of priests", "No to homosexuality" - and: "Yes to toleration". And because of this last sixth word one will probably not mind, for the time being, the five foregoing "No". The main object is the defence of the toleration (in a liberal mind) - all the rest will arrange itself in time, by and by.
John Paul II knows that he is needed. In the great worldwide dispute of the present days the top leaders of the West cannot easily renounce on any help-organisation - and certainly not on the largest in number - the Reform-'Chruch' of happy Catholic memories. One has only to watch that she does not withdraw herself again from the directives, which are all important - in detail one will have to overlook her "conservative" retrogression, if this serves to improve her striking power. Later on this can be easily cleared up.
The new 'Pope' understands it excellently to flatter the mightiest groupings of this world. "The human being" he called out in front of the UNO, "the human being is the standard which commands all your measures and which shows you the way, he is for you the living value!" And to leading personalities of Jewish organisations he said: "Whether Jews or Christians, we are all sure, that we are faithful to the will of God and obey Him, the God of the Patriarchs and the Prophets". And finally, when he left the aeroplane at Boston he said: "I greet all Americans without distinction. I want to meet you and tell you all - men and women of every creed and every national descent, children and young people, fathers and mothers, sick and old - that God loves you and that He has endowed you as human beings with incomparable dignity. I want to tell each one of you, that the Pope is your friend and the servant of you as a human being."
The tactics of this man are quite obvious: he picks up the subjects which are dear to most people to-day and he makes himself - seemingly or really - their interpreter. Thus he gives, as a matter of course, a changed understanding to specific demands. He advocates firmly the rights of man. The UNO is, according to the words of his address, "the highiest tribunal of peace and justice, the authentic seat of freedom of the nations and men, who aim at a better future." "What more can one wish for every country and the whole of mankind, for all children of this world than this better future in which the respect for the rights of men will be realised round about the year 2000?" (One should think that still more should be hoped for - mainly by a Pope - in fact their eternal salvation!) But he makes it transpire, that he thinks mainly of the rights of mankind for the oppressed in the communist countries. - Religious freedom! A subject which is especially very dear to John Paul II. (His ideas are diametrically opposed to those of Mgr. Lefèbvre): the same rights for all sorts of denominations, also for the most corrupted sects. Yes, but mainly freedom for the Catholic Reform-christians, oppressed in the atheistic states! - This way those catchwords are reforged to points of the programme of the reformed Catholic ideology, which worldwide offensive John Paul II is just about to introduce.
One should not overlook how versatile this 'Pope' is in his dialectic. It's worth it to read on this subject the great analysis of Abb de Nantes "Jean Paul II un an après" in "La Contre-Réforme Catholique", (of December 1979) where the cunning intertwisted traditionalist and progressive parts of sentences are analysed in some passages of the talks of this 'Pope'. The Council has opened the gates of progress for the new time of the Church. "The Church is a living mystery and on her way, under the leadership of the Holy Spirit." "We must feel at home in the whole teaching of the (2nd Vatican) Council. The whole teaching! e.g. as it is understood in the light of the whole holy Tradition and in the foundation of the on-going teaching of the Church". One should notice the duplicity of this last sentence: "in the light of the whole Tradition" (to which it contradicts in some points and with which it cannot be identified) and according to the interpretation of the teaching authority of that time (it is enough to take note of the one of Paul VI)! Yes and No together - Yeno! (Remember Our Lord's verdict concerning the lukewarms!)
By these tactics of changes and the intended duplicity John Paul hopes to go a long way; they stand at the disposal of his strategy, which aims to advance with his 'Church' to an ideological leading power on this world. Which is the basic thought of the ideology, with which this 'Church' wants to win? John Paul II has luckily expressed it clearly:
"The pluralism in the methods of the catechesis of this time can be an expression of the vitality and the richness of ideas. In any case it is important that the chosen method refers to a fundamental law of the whole life of the Church: the fidelity towards God and the fidelity to human beings in the same loving service." (Ref. De Nantes, p.13)
So one will ask, is the 'Pope' here not saying something very true, which is the substance of the first and greatest commandment? It looks like it - but I shall show in the following explanation that it is not so. We are grateful to Prof. Wigand Siebel for having critically analysed "The programme of John Paul II" in his encyclical-letter 'Redemptor hominis" and for having exposed the half covered up humanistic-anthropocentric meaning of his arguments. His results conform to a great extent with those of Abbé de Nantes.
"Redemptor hominis", "The Saviour of (!) man!" - this title really contains the basic thought of John Paul II. One could interprete it this way: I believe in the unique value of the Redemption of Christ as a unique way for the human self-perfection. The final goal, the final value: this is the perfection of the human being. "We are deeply convinced that in to-day's world there exists no programme, - not even on the base of opposite ideological views of the world, in which man is not always put in the first place." (Ref. Siebel, p. 7) No programme - and therefore also not the programme of the 'Church'! Though also the programme of the 'Church' puts man in the first place!
Let us just think of the words of Holy Scripture: "the apostasy must come. The man of lawlessness must be revealed, he, the son of perdition, the ennemy of God, who claims to be so much greater than God and anything that is worshipped. He will enthrone himself in God's sanctuary and claims that he is God." (2 Thess. 11,3). This our century, which is known to humanity and the human society as the most murderous of all centuries in history, this century, in which the smaller nations are exterminated for the benefit of the greater ones, this century in which the 1.800.000 murdered during the French Revolution have been ten times and twenty times multiplied - in this century, as John Paul II praises it, there is no programme anymore that does not put man into the first place - including the 'Church' programme.
And quite consequently John Paul II teaches in direct opposition to Christ, Who has said: "I am the Way": "The way of the Church is - man." (Ref. De Nantes, 21)
What does this mean? Prof. Siebel remarks: "More than 350 times man is mentioned in this (praiseworthy) way." (p. 7) Man, and that means: every true man benefits of the fruits of the Redemption of Christ. "By His Incarnation the Son of God has united Himself in a certain way with each human being." "Christ is united in a certain way to the man, each man, without exception, even if the man is not aware of it." De Nantes states in these definitions "the missing of any condition of salvation for all, which finally results in the statement that it is given to all." (Ref. De Nantes p. 2o) Thus the now already well known thesis: for you and for all
But it comes still better! "This union of Christ with man is in itself a mystery, which brings about the 'new man'." (Ref. Siebel, p.12); the human being is by this union "newly affirmed and in a certain way newly created." (NB. One may not come to the conclusion by the repeated expression "in a certain way" that the 'Pope' could not express himself precisely. On purpose he does not want it, so that he can not be taken by his word - for instance by reference to "Denzinger"!) With this wording John Paul II accepts the exact meaning of the thesis of John XXIII, according to which "all men have been from birth saved by the blood of Christ." (Speech of October 11th, 1962 at the opening of Vatican II.) As Prof. Siebel writes: "it matters here not only of an idea inconsistant with the Catholic faith, of a heresy separating the denominations from each other, but of a fundamental reorientation of the Church herself. It is the turning of the Church away from Christ to man."(p.17).
But if all men enjoy, as from birth, the fruits of the Salvation, yes, are even redeemed, why then Baptism, why the Church? John Paul II speaks of a "legal claim of each man to a personal meeting with the crucified Christ, Who forgives him" (Ref. De Nantes, p. 7) and not anymore of God's free gift of grace. In this way the Church is an instrument to attain this newest right of man. "The Church is (...) instrument (...) for the unity of the whole of mankind." (Ref. Siebel, p. 3) "The Eucharist (is) celebration of the human brotherhood" (Ref. Siebel, p. 6) The Gospel is - one listens and be amazed: "the amazement at the value and dignity of man." "This amazemeat justifies the Church's mission in the world, and perhaps specifically 'in the world of to-day'." (Ref. Siebel, p. 9) The way of the Church is now towards man!
It must not be suppressed, that John Paul II underlines energetically, that the freedom of man is a valuable freedom only, because it is connected with the truth. But we shall see soon what is the meaning of this contents of truth.
The Christians of all denominations are already in missionary unity with the Reform'church'. "Owing to this unity we can approach together the inheritance of the human spirit, which has acted in all religions (...). Owing to this unity we approach at the same time (...) all views of the world and all men of good will." ("Redemptor hominis", ref. Siebel, p .6.) In his speech in front of the UNO John Paul II talked of the necessity of a constant revision of programmes, systems and regimes (...), which has to take place under the sole basic point of view, the wellbeing of man" (Ref. Siebel, p. 9). One must ask: would the system and the programme of the Reformed 'Church' not also belong to it? This is how it is? The 'Pope' demands penance of her, and a very precise penance, it is the innermost change from the belief of the Catholic Church, claiming the monopoly of all means of grace, to oecumenism. "He writes, that there is no true oecumenism without (this) innermost conversion." (Ref. Siebel, p. 13) "Penance and conversion" are only necessary for those, who have not yet made their own the way of the Church towards man, explains Prof. Siebel, (p. 13). But that means clearly: The sin, which requires penance is the clinging to the catholic truth and a closing up towards an opening concerning all.
What will be the result of this opening? This, one can only guess from the remarks and half phrases of this 'Pope', but it is the consequence of the whole preliminary disposition. The opening towards all views of the world (including e.g. also communism, nationalsocialism, left socialism etc.) would be a farce, if it would only consist in such an understanding, that one wanted to recognise in them the psychological or social reasons of the error, or if one would appreciate the remainder of truth. The opening must consist above this in a revision of one's own point of view. The Reform'church' will precede the other views of the world and denominations, by practising first this opening. But it is also expected from the others. Then starts the big running-match according to the system Omega, in which we shall all be closely united in our final 'truth'. The opportunity of the Reform'church' is to reach this point the best and quickest way. Therefore this Church can become the ideological leading power in this Run to point Omega - and this she is supposed to do according to the will of this Man. But with this the falsification of our faith turns once more: not anynrore: for you and for all but: for all and therefore also: for you!
In the year 1873 Dostojewskij wrote the following prophetic words: "Can the triumphant and 'infallible' Pope - not the 'bar-footed' one chase the evil spirit? Can his Jesuits do it, these so busy 'religious' with their status in statu (...)? No, the evil spirit (of the revolution) is stronger and purer than they are!" "Now one would ask: how start the battle with the new dissolving element? Nothing can be attained anymore with clerical power and cunningness. The answer must be: 'The first step to the goal - is the restauration of the Pope's world-power!" "The (new) Roman movement has run through the whole of Europe during the last six months. (...) The Roman-Catholic agitation in Germany, which filled the Catholics of the Country with just displeasure towards the new 'Church' law; the experiment in France, Germany and Switzerland to approach the people with a new invention - the arrangements of community divine services for the people; some so far unheard of democratic sayings and appeals of the higher clergy in Germany: all this leads to the idea of a large, everywhere at the same time introduced agitation by the clergy, in favour of an infallible, but destitute Pope. This whole clerical movement is important by the fact that it may be the last chance of the Roman Catholicism, once more, for the 1ast time, to beg the kings and powerful of this world for help. But these hopes will not be fulfilled and Rome will have to say for the first time in l500 years that the time has come that she must break with the powerful of this world and give up the hope she has put in the kings. One should believe me - from this moment onwards Rome will comprehend to approach the peop1e. (...) The Pope will comprehend to meet the people bar-foot: with his army of 2000 Jesuit-fighters, these old experienced soul-hunters. Will Karl Marx and Bakunin be able to resist this army? Hardly ever! Catholicism understands it too well, if necessary, to give in and to reconcile everything. What does it matter to him to persuade the simple and poor people, that communism is Christianity, and that in any case Christ has spoken of it. Even now there are intelligent and ingenious socialists, who are convinced that this and that - is all the same, and they seriously take the Antichrist for Christ." ("Thoughts about Europe. Republic or monarchy." Sept.1873.)
"To reconcile everything": oecumenism. - Christianity as socialism! The Pope, one of milliards of men, who, without means commes to the people! Oecumenism, christian socialism, the Pope the guide of man!
With all this one should notice the following: Since there exist no more Catholic states, the 'Church' is to-day the only true representative of the working classes of all countries in efforts for their economic emancipation. The Jews must stand up to-day for what the State of Israel does; the communists for Kambodscha and Afghanistan, the Islam for Chomeini and the Palestinians. But the 'Church' has no more to stand up for anything. She can - everywhere in the opposition demand without condition, this means to demand without having to legitimate those demands by her own accomplishments. She has an outstanding opportunity to make herself the advocate and speaker "of man".
But there are other great powers, powers, that hold the control levers of power. And John Paul reckons with them. One cannot attack them openly and frontal; but one can open oneself to them - and this can be done via the rights of men and the freedom of religion. The 'Church' must stand up faster and better for these ideals than the others, of which one will gradually turn away due to their brutal practice of power. An organisation for help of about 800 million people has its own weight. She will attract with mechanic necessity by its mass. The 'Church' must, of course, be opened and give up her previous character; but she will overbear all others by oecumenism and tolerance. Does one understand now that we are at the beginning of a glorious development, and, in fact, which great development?
It really needs a true cimborasso like lack of intelligence to believe that this 'Pope' could renew the true Catholic faith. But, in fact, to all those, who look only for the saving of our civilisation and our wellbeing, he must be the welcomeone! "Hail America, full of charme, the Lord is with you and blessed is the fruit of your womb: the service to man" - that is how Abbé de Nantes parodies the above mentioned greeting words of John Paul to the American Nation. This is Belial! Our help however is in the name of the Lord, Who has taught us, to hold everything He has commanded us.
Literature references:
We recommend urgently to all our readers the outstanding analysis and intentions of John Paul II in the following two publications:
1) "Jean-Paul II un an après"; in: "La Contre-Réforme catholique", special issue of December 1979 by Abbé Georges de Nantes.
2) "The Programme John Paul II"; Regarding the Encyclica 'Redemptor hominis"; in the publication "Beda-Kreis", Freiburg, issue October 1979; by Wigand Siebel.
We would like to draw your attention to the fact, that our conceptions are not the same as those of Abbé de Nantes concerning his prognosis and tactic.
(February 1980, pag. 224-228)
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