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“The New Gnosticism”: A Case in Point

by Christopher A. Ferrara
March 19, 2015

In a recent interview with Polonia Christiana, the courageous Bishop Athanasius Schneider of Kazakhstan, aptly named after of the saint who was among the few prelates who resisted the Arian heresy of the 4th century, urged the creation of “groups of true Catholics, scholars, families, and clergy who will spread courageously the full Catholic truth, especially on the Church’s teachings on the family, on nature, and the commandments of God.”  These groups, he added, “must make use of all the resources that the modern world offers to us… We should take our message to the Internet, publish it on websites, blogs, and social media.”

That is what this column is all about.  That is what Fatima.org is all about.  It is necessary for a Catholic resistance movement, composed largely of the laity, to expose and oppose what Bishop Schneider called “the truly Gnostic and revolutionary character of the ‘Kasper agenda’…” By Gnostic the bishop means that error against the Faith which rejects simple obedience to what God has revealed through His Church and her infallible defined dogma, settled long ago, in favor of “a quasi-intuitive knowledge of the mysteries of the universe and of magic formulae indicative of that knowledge.” 

The “new Gnosticism” is precisely what is involved in the suggestion by Kasper, clearly favored by Pope Francis, that the Church, following the “Spirit” that Modernists incessantly invoke, must intuit a new notion of “mercy” that would change the Church’s bimillenial discipline against admission of public adulterers to Holy Communion, affirmed only 34 years ago by John Paul II in Familiaris consortio.  The “Spirit,” you see, moves fast and can provide convenient “inspirations” that would counsel abandoning what the Church was still affirming only a few years ago — in an encyclical by the very Pope that Francis canonized!

This new Gnosticism is reflected in Francis’ own invocation of a “God of surprises” at the end of the first session of the Phony Synod, at which the “Spirit” would have approved Holy Communion for public adulterers and “valuing” the homosexual “orientation” if only the majority of the Synod Fathers had not resisted the “Spirit” by rejecting the midterm report calling for such catastrophic blunders.

The new Gnosticism is most recently reflected in a letter that Francis sent to Cardinal Aurelio Poli, Grand Chancellor of the Catholic University of Argentina, wherein Francis states that the Second Vatican Council “was an update, a re-reading of the Gospel in the perspective of contemporary culture. It produced an irreversible movement of renewal that comes from the Gospel.” 

At first blush, the statement seems completely vacuous: what is meant by “update,” “re-reading,” and a “movement of renewal”? But it is precisely with such vacuous, open-ended language that the new Gnosticism operates, proposing its “quasi-intuitive knowledge” of what must change in the Church according to what the “Spirit” dictates at such events as the Council itself and the Phony Synod, which is nothing more than a sounding board for Kasper and the other new Gnostics who have thus far attempted to manipulate the Synod to get what they want.

In the same letter Francis declares: “we must go forward. How, then, do we go forward? Teaching and studying theology means living on a frontier, one in which the Gospel meets the needs of the people which should be proclaimed in an understandable and meaningful way…. The theology that developed is therefore rooted and based on Revelation, on tradition, but also accompanies the cultural and social processes, in particular the difficult transitions.”

With all due respect, no.  This is double-talk that pays lip service to Revelation and tradition at the same time it ignores both by placing all of theology at a “frontier” where one must intuit — in Gnostic fashion — “the needs of the people” according to “cultural and social processes…” That is precisely the “Kasper agenda”: adjusting the doctrine to what the people demand in their state of “silent apotasy,” thereby stranding the Church in the shifting sands of a “frontier” that is actually the desert of relativism. And once we are in that desert, the Gnostic initiates would claim sole authority to tell us which way to go, as the landmarks of Tradition are left far behind and we wander endlessly in the desert sands.

By the protection of the Holy Ghost — not the “Spirit” of the new Gnosticism — all of this empty Modernist rhetoric will ultimately come to naught.  The Church will regain the path from which she was diverted some fifty years ago. But how much damage will the new Gnosticism inflict before that happens? The integral Third Secret of Fatima, including the suppressed text containing the Virgin’s own words of explanation, provides the answer.