Animus Delendi – II
(Desire to Destroy - II)
Atila Sinke Guimarães
The next volume of Eli, Eli, Lamma Sabacthani?
(My God, My God, Why hast Thou forsaken me?)
Animus Delendi II addresses Secularization and Ecumenism, the two main initiatives of Vatican Council II.
Through Secularization, Progressivism is destroying the foundations of the State and replacing it with a trans-Socialist structure, with experimental communities already set up here and there. Through Ecumenism, Progressivism is meticulously destroying the unity of the Catholic Faith, the uniqueness of the Holy Church, her militancy, and her missionary character. Certainly these initiatives reveal an animus delendi- a desire to destroy never before seen in History.
Notwithstanding, these same maneuvers were first presented as manifestations of love for the world and charity toward the false religions – the much trumpeted spirit of the Council. By the fruits, Guimarães shows the tree. Reading this volume one sees that Secularization and Ecumenism constitute two colossal ruses to fool the unsuspecting Catholic faithful and lead them to a slaughter of their souls. A repetition of the killing of the innocents ordered by Herod.
Format: Paperback, 384 pp.
Publication Date: October 2002
Read Table of Contents
Questions about Atila Guimarães' Collection on Vatican II? Click here.
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Marian Therese Horvat, Ph.D.
These are, without a doubt, confusing times. Where is the Church heading? What will happen next? Is the Modern State collapsing? What will replace it? Questions like these persistently afflict Catholics concerned about the inroads of Progressivism in both the spiritual and temporal spheres.
For those who want to know how we got to the distressing place we are in now, as well as for those who would like a glimpse of what is planned for the Church and the State in this nebulous future, the book Animus Delendi II (Desire to Destroy) by Atila Sinke Guimarães provides an objective response. It appears on the scene providentially, I would say. For this volume addresses very timely and relevant topics with a keen, original analysis. It is a work that presents facts bound to disturb, but necessary to know if one truly wants to counter and combat the revolution that aims to undermine all that remains of sound Catholic order in secular society and inside the Holy Church.
Animus Delendi II is certainly an eye-opener.
For example, there is much talk today of the new world order. What is rarely spoken of, however, is the important role the Church is playing to reach this revolutionary end. As Mr. Guimarães clearly demonstrates in Part I, those who are promoting the cult of man and the revolutionary world order include renowned progressivist theologians, high Prelates, and, yes, the Popes of the last forty years.
In the name of adaptation to the world, the Church denied to the Catholic State the right of existence and began to champion the principles of liberty, equality, and fraternity that nourished the Modern State. Now that the idol of liberal democracy is starting to tumble, the same Conciliar Church has begun to attack the Capitalist establishment. What does Progressivism intend to raise in its place? The author points to a new formula that the Conciliar Church is defending – a regime that is both anti-Capitalist and trans-Communist – approaching the synthesis dreamed of by Marx. This new formula is already being applied, as in the experimental “Catholic” commune of Nomadelfia (Italy), which has received the blessing and support of John Paul II (Part I, Chapter VI). Or it is assuming an even more radical form of a self-managing neo-tribalism. Aborigenes are held up as models for the man of the future, and their tribal “structure” pointed to by official ecclesiastical organs as an ideal for the society of tomorrow.
Both formulas might have seemed farfetched some few decades ago. Today, as Atila Guimarães shows, even the more radical model is being promoted openly by the Conciliar Church as a “prophetic” way of living. And large numbers of Catholics, acclimated to Pentecostalism, Charismatic movement, and Faith communities, are prepared for this new tribalist “order” of things.
Likewise, there is much talk of a Pan-religion. To achieve this goal, conciliar ecumenism initiated doctrinal accords with heretics and schismatics. They met with failure. So a new kind of ecumenism was activated, in which the bothersome doctrinal points of dispute were laid aside and ignored. It is an ecumenism based on experience and good feelings.
Even more startling is Mr. Guimaraes’ description in Part II of the two different pathways the Conciliar Church is treading to achieve this union of all religions. One path would be Buddhism, which is invading the West with the assistance of the Church. The second and more scandalous is the Church’s promotion of Judaism as a kind of “mother” religion of all churches, including Catholicism. If this road would be accepted, we would end in a Pan-religion under the hegemony of the Jews.
What exactly is the “Church of Christ” of the Council? This volume shows the reader, in the words of the theologians, conciliar fathers, and Popes themselves, that the progressivist “Church of Christ” is distinct from the Catholic Church. This conciliar “Church of Christ” would encompass not only Catholics and those who improperly are called “Christians” (heretics and schismatics), but also those who believe in one god. Going further, it would also embrace those who believe in a god of some sort, and, finally, even atheists.
While countless conservatives get entangled in the game of hermeneutic acrobatics trying to deny the obvious – that the ecclesiastical authority is promoting the self- destruction of the Church – the progressivists advance, scandously fooling the innocent.
Animus Delendi II also shows that Vatican II in effect abandoned the militancy of the Catholic Church. The general mood that prevails today is one where enemies of the Faith no longer exist, battles need no longer be fought in the name of the Church, and the combative spirit should be laid aside as a relic of the past. In short, the virtual death of the Church Militant transformed into a Church Tolerant.
Thus the author’s conclusion: A deliberate desire to destroy the Holy Catholic Church results from secularization and ecumenism, the two key initiatives of the Council. It is a conclusion that would be difficult to argue against given the superb documentation of this volume, as well as of the other volumes of the Collection launched to date. (1)
Animus Delendi II is directed in a special way to all Catholics who retain a spirit of militancy. At this critical stage when the Revolution seems to be on the verge of taking radical – and perhaps hasty – new steps toward achieving a Pan-religion and the establishment of a new formula for society, it seems very important to keep in mind a weak point of the Revolution. It needs unanimity. Without unanimity it cannot go ahead. Hence, if there is a significant number of Catholics who do not accept secularization and ecumenism and are able to resist them, the Revolution has to stop; and if it stops, it dies.
To achieve their ends unimpeded, progressivists inside the Church have relied more on their indispensable allies,, the blind-conservatives who sincerely or cunningly refuse to acknowledge the reality that an Ecumenical Council could be contrary to Church dogma and tradition. But cracks are beginning to appear in this conservative milieu, as more and more concerned Catholics are questioning Vatican II and the Conciliar Church. It is my hope that Animus Delendi II will stimulate this good and healthy resistance to the self-demolition of the Church.
1. The Collection: Vol. 1, In the Murky Waters of Vatican II (MAETA, 1997); Animus Delendi - I (TIA, 2000). Special Editions to the Collection: Quo Vadis, Petre? (TIA, 1999), Previews of the New Papacy, (TIA, 2001).
Some Items from the Table of Contents:
|PART ONE: SECULARIZATION|
A PROGRESSIVIST NEW LOOK OF THE MISSION OF THE CHURCH THAT IMPLIES THE DESTRUCTION OF HER FORMER POSITION TO THE WORLD
First Premise: The traditional teaching of the Church regarding the Modern World
Second Premise: Points of Gaudium et Spes that appear to contradict the Church’s perennial teaching about the Modern World
|1.||Adhesion to the ideals of Liberty, Equality, and Fraternity|
B. Liberty: religious liberty
C. Universal fraternity
|Union with the Modern World|
Applause for modern Psychology and Sociology
Incentive to socialization
|I -||THE CULT OF MAN PROMOTED BY RECENT POPES AND CONCILIAR PROGRESSIVISTS|
|II -||THE ESSENTIAL GOAL OF SECULARIZATION IS TO ABOLISH THE SACRED CHARACTER OF THE CHURCH|
1. Doing away with hierarchy and sacrality. General lines to define secularization
2. Secularization is the acknowledged daughter of the Enlightenment and Modernism
|III -||SECULARIZATION AND THE SELF-DESTRUCTION OF THE CHURCH|
1. Union with the world “razes the walls” that defended the Church
2. The mission of the Church would be “to putrefy with the world” and to “burn the dead wood”of her past
3. The Church should be the servant of the world
|IV -||SECULARIZATION ENTAILS A CHANGE IN THE FAITH AND THE VIRTUAL ABOLISHMENT OF MORALS|
1. Secularization demands a change in the Faith
2. Secularization implies the abandonment of Morals
|V -||SECULARIZATION IMPOSES THE END OF THE CATHOLIC STATE AND CONTESTS THE MODERN STATE|
1. Church Doctrine that supports the Catholic State and opposes the Modern State
2. The new progressivist concept of the temporal sphere in general, and the State in particular
3. Progressivism contests both the Catholic State and the Modern State
PART TWO: ECUMENISM
NEGATION OF THE UNITY OF THE FAITH AND THE UNICITY OF THE CHURCH; DESTRUCTION OF HER MILITANT AND MISSIONARY CHARACTER; AND AFFIRMATION OF A PAN-RELIGION
First Premise: Traditional Catholic teaching on the Unicity of the Faith and Condemnations of Ecumenism
Second Premise: Excerpts from Vatican II on Ecumenism in Apparent Contradiction to Former Catholic Teaching
| ||CONCILIAR ECUMENISM HEADS TOWARD A PAN-RELIGION|
1. Pan-religion analyzed from the perspective of the union of religions
A. “Thawing,” dialogue, and “communion”: intermediary stages that lead to the Pan-religion
B. Buddhism and Judaism: two models for this Pan-religion?
a. The Buddhist-Hinduist road
b. The Jewish road
b.a. Documents of Vatican II and the Jewish road for the Church
b.b. Symptomatic affinities between progressivist and Jewish messianism
2. Pan-religion analyzed in function of world unification
A. The union of religions: an imperative born from the unification of the world
B. New man, new humanity, and the Pan-religion
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