HomeCatholic Candle note: Pope Pius XI declared that “purity of morals” is a “most delicate matter”.
Divini Illius Magistri, (On Christian Education), Pope Pius XI, 1929, ยง65.
When talking about the Sixth and Ninth Commandments, the
Council of Trent Catechism warns that a person sins if he does not use “great caution and prudence, and ... great delicacy”.
Warning given by the Council of Trent Catechism in the section on the 6th Commandment.
The article below attempts to use that great delicacy which God requires.
Although this article involves conciliar clergy, the inherent doubts
Faithful and informed Catholics know that conciliar ordinations and consecrations are inherently doubtful and so must be treated as invalid. For an explanation why this is true, read these articles:
concerning their “ordinations” and “consecrations” do not mean that those clergy do not possess the jurisdiction of their offices (for governing). For a full explanation of this principle, read this article:
../faith/against-sedevacantism.html#section-10Honest
Catholics know that Vatican II’s promotion of laxity and “openness to the world” has caused unimaginable harm to the morals of Catholics and (indirectly) to non-Catholics. Since Vatican II, pornography, adultery, divorce, murder of the innocent, euthanasia, unnatural impurity, rejection of the children God Wills to send, and countless other grave vices, have dramatically multiplied.
The true Catholic Church is the Light of the world (Matt. 5:14) and anchors the world regarding morals and the Natural Law.
The Natural Law is what we know we must do by the light of the natural reason God gave us. One example of the Natural Law is that we must never tell a lie. We naturally know this because we know that the purpose of speech is to convey the truth and so we naturally know that telling a lie is abusing the purpose of speech.
Here is how St. Thomas explains what the Natural Law is:
[L]aw, being a rule and measure, can be in a person in two ways: in one way, as in him that rules and measures; in another way, as in that which is ruled and measured, since a thing is ruled and measured, in so far as it partakes of the rule or measure. Wherefore, since all things subject to Divine providence are ruled and measured by the eternal law, as was stated above [in Summa, Ia IIae, Q.91, a.1]; it is evident that all things partake somewhat of the eternal law, in so far as, namely, from its being imprinted on them, they derive their respective inclinations to their proper acts and ends. Now among all others, the rational creature is subject to Divine providence in the most excellent way, in so far as it partakes of a share of providence, by being provident both for itself and for others. Wherefore it has a share of the Eternal Reason, whereby it has a natural inclination to its proper act and end: and this participation of the eternal law in the rational creature is called the natural law. Hence the Psalmist after saying (Psalm 4:6): "Offer up the sacrifice of justice," as though someone asked what the works of justice are, adds: "Many say, Who showeth us good things?" in answer to which question he says: "The light of Thy countenance, O Lord, is signed upon us": thus implying that the light of natural reason, whereby we discern what is good and what is evil, which is the function of the natural law, is nothing else than an imprint on us of the Divine light. It is therefore evident that the natural law is nothing else than the rational creature's participation of the eternal law.
Summa, Ia IIae, Q.91, a.2, respondeo.
Beginning only at Vatican II, when the Catholic Church’s human element became increasingly lax, “decent” non-Catholics began to accept a great many vices they previously rejected. For example, “decent” non-Catholics opposed cremation and tattoos before the Vatican II revolution.
Therefore, Vatican II’s very bad fruits will continue (and worsen) until the human element of the Catholic Church rejects Vatican II and the conciliar church through Our Lady’s miraculous intervention when Russia is consecrated to Her Immaculate Heart.
Until then, no Catholics (if they have any common sense) are surprised by additional bad fruits when they hear of them. One such example, is the impurity crisis of conciliar “priests” abusing the innocent. Honest and informed Catholics would never deny the problem nor deny that the conciliar revolution caused it.