Previously, Fr. le Roux contradicted fundamental Catholic doctrine by asserting that God is able to “hope”, although the truth is that it is impossible for God to have hope because He is all-knowing and all-powerful.1

Fr. le Roux’s latest foray into strange (and false) theology is to assert:

How difficult it is to see God at work in all the details of our lives ... while He pursues only one end: our happiness.

Quoted from Fr. le Roux’s September-October 2016 letter to friends and benefactors (ellipse in original; emphasis added).

Once again, Fr. le Roux contradicts fundamental Catholic doctrine. The truth is that God’s only end is His Own Glory, that is, Himself. Any other end (less than God) is unworthy of God.2 Here is how St. Thomas Aquinas explains this truth:

[E]ach and every creature exists for the perfection of the entire universe. Furthermore, the entire universe, with all its parts, is ordained towards God as its end, inasmuch as it imitates, as it were, and shows forth the Divine goodness, to the glory of God.

Summa, Ia, Q.65., a2, respondeo (emphasis added).

God saves some persons (and gives them happiness) for His Own Glory. God allows some persons to damn themselves and be unhappy, also for His Own Glory. Here is how St. Thomas Aquinas (quoting St. Paul and St. Augustine) explains this Catholic Truth:

Let us then consider the whole of the human race, as we consider the whole universe. God wills to manifest His goodness in men; in respect to those whom He predestines, by means of His mercy, as sparing them; and in respect of others, whom he reprobates, by means of His justice, in punishing them.

This is the reason why God elects some and rejects others. To this the Apostle refers, saying (Romans 9:22-23):

What if God, willing to show His wrath [that is, the vengeance of His justice], and to make His power known, endured [that is, permitted] with much patience vessels of wrath, fitted for destruction; that He might show the riches of His glory on the vessels of mercy, which He hath prepared unto glory;

and (2 Timothy 2:20):

But in a great house there are not only vessels of gold and silver; but also of wood and of earth; and some, indeed, unto honor, but some unto dishonor.

Yet why He chooses some for glory, and reprobates others, has no reason, except the Divine Will. Whence Augustine says (Tract. xxvi. in Joan.):

Why He draws one, and another He draws not, seek not to judge, if thou dost not wish to err.

Summa, Ia Q. 23 a.5, ad 3 (emphasis added). The bracketed words (in the quotes from St. Paul) are St. Thomas’ comments.

Not only is Fr. le Roux wrong that God’s end is anything other than His Own Glory (Himself), but Fr. le Roux’s grave error would make God our servant, since Fr. le Roux says that God’s only end is to serve His creatures by making us happy. But again, the Catholic truth is that God’s only end is His Own Glory, such that He saves some men and allows other men to damn themselves to eternal unhappiness (although He could have saved them). Id.

Fr. le Roux’s false teaching is similar to—but worse than—the false, man-centered view of Vatican II (quoted below), that God created man for man’s sake, rather than for His Own Glory. Here are the words of Vatican II:

[M]an ... is the only creature on earth which God willed for itself.

Gaudium et spes, ยง24.

In fact, Fr. le Roux’s teaching is even more man-centered than Vatican II because Vatican II teaches that man does not exist for God’s sake. Fr. le Roux is worse, teaching that God exists for man’s sake (i.e., he asserts that God’s only end is man’s happiness).

Fr. le Roux is responsible for forming seminarians. Instead, he deforms them. For the sake of his soul, let us hope that he acts out of ignorance and is not knowingly harming his seminarians with his liberalism and other errors. Let us pray for him, that he returns to Catholic Tradition.

  1. See, Fr. le Roux’s words and the analysis of them.
  2. In fact, not only is this principle true concerning God, but it is even true concerning men, viz., that it is unworthy of men to place their end in something lower than themselves. Of course, our true end is infinitely higher than ourselves: God.