A Catholic Land

Doctrine v. Novelty:

Please see specifically in the following link: also some aspects below from Questions and Answers:

Please see in context in the Questions and Answers or here below:

Q.34. Just on the first point above. What do you mean by Novelty trying
to replace doctrine?

A. Catholic doctrine; the deposit of Faith, is grounded in Eternal
Truth, Divine Law; as found in Scripture; God's commands and
teachings. The Church, bonded to, and within this, accessed this at
"source" at the right time (apostolic times) and then built the Church
(the Rock and column of the Faith) under the guidance of the Holy Spirit,
as reflected in Her sacramental economy, devotions, prayers, and
practices etc, and, as necessity arose, down through the centuries,
the protections put in place to safeguard the Faith, from heresies
and from any adverse outside influences. The complete deposit of Faith.

Q. 35 How does novelty change this?

A. A novelty, as it were, by-passes this to develop things to suit a
specific agenda.

Q.36 Can you give an example of this?

A. Yes. Perhaps the classic example is found in the practice of
ecumenism, namely "communicatio in sacri" (worship in common.)
Such is forbidden by divine law and a sin against the Faith, as
reflected in the teaching always held in the deposit of Faith.

Q.37. Why is it forbidden by divine law and a sin against the Faith?

A. Because the Lex Orandi is the Lex Credendi (worship reflects
belief) we must worship God as according with what we believe. To
take part in worship in common (ecumenical services and worship)
is to reflect ecumenical belief; belief in an ecumenical community/
structure/ 'church.' And the same with all worship outside of the
Catholic Church in any context is against the Lex Orandi Lex
Credendi, and is a sin against the Faith.

Q.38. How did Vatican II introduce this novelty?

A. By inserting a 'qualifying' criteria (a novelty) a clause, into a
document which says that worship in common is only wrong in
certain circumstances, stating specifically that:

"Common participation in worship (communicatio in sacris) which
harms the unity of the Church or involves formal acceptance of error
or the danger of aberration in the faith, of scandal and indifferentism,
is forbidden by divine law."

And so as though a subjective analysis as to what anyone thinks is,
or might be harmful, or not.

Q.39 But wasn't the new criteria concerning communicatio in sacri
said in the context of the separated Eastern churches because the
Church recognizes their sacraments and ecclesiastical structures as
valid on account of the earlier centuries long communion with Rome
and their apostolic heritage?

A. But those now separated are still separated from the Catholic
Church, and they hold a number of different beliefs. But this new
approach this 'qualifying' novelty is both shown explicitly in the main
document on ecumenism as well as being implied (often ambiguously)
in other Vatican II documents as well. And, as is obvious from what has
and is taking place, this novelty has almost taken on a life of its own.

Q. 40. And so in this example, the difference before and following
Vatican II is that before Vatican II the practice of worship in common
(because it in itself offends the Lex Orandi, Lex Credendi, and is
against divine law) was forbidden under the teachings of the
Church? But since Vatican II this is being sidelined to suit an
ecumenical agenda.

A. Yes.

Q 41 But wasn't there some sort inferences about worship in
common just before Vatican II.

A. Yes, it must be said that there was. But the flood gates were
opened at Vatican II

Q 42 To what extent has the Faith; the deposit of Faith, been
protected since Vatican II?

A. It has, to an extent, because of the enduring cognizance of the Faith;
traditional Church teaching and ways are known and are of the very
identity of the Church; these endure, and are within, are maintained
in the Church.

Q. 43 How do you think that Vatican II affected the Church ?

A. As having, in effect, formulated a program such that a false
ecumenical structure can take shape alongside the Catholic Church.
And ecumenical, as not being Catholic must, by definition, mean an
ecumenical/protestant structure.

Q.44 Do you mean through the promotion of ecumenism and
worship in common with the various protestant communities?

A. Yes. An ecumenical (protestant) framework with its culture.
And this is, of course, very serious and concerning. Identity
does matter because it obviously affects the Lex Orandi Lex
Credendi. And this obviously all affects Church and identity

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