Modernist Trash 101: A guide from beyond the grave
Modernist Trash 101: A guide from beyond the grave
Pointers from the late, controversial, ultra-traditionalist Fr. Gregory Hesse.
“And you shall know the Truth and the Truth shall make you free” – John 8:32 (Douay-Rheimes)
Although Satan has been actively trying to destroy the Kingdom of God since the deceit in Paradise, the infiltrating enemies of Christ’s Catholic Church have never so openly worked at perverting the truth, sowing chaos and destruction, and leading the faithful astray as in the past 60-odd years since the Second Vatican Council (1962-1965).
And if you misunderstood that paragraph, I am referring to those diabolical imposters inside of the structures of Mother Church, not her secular enemies.
Combine this total subversive onslaught from within the Church with a global cultural landscape that has just about completely (and dare I say irrevocably) descended into a lunatic relativistic hell where all that is good is raped and inverted in the quest to exalt Man above God, and it becomes pretty difficult for the average faithful, Christ-loving Catholic to keep his wits about him (or her).
In a Church where the yeast of falsehood has completely spread, an online article reminded me again this past week that not only is it our duty, but also possible to cling to the truth.
The article contained a never-before-published edited transcript of a talk by the late controversial ultra-traditionalist Father Gregory Hesse (1953–2006).
The talk, titled “Discernment of Spirits”, was given at the Fatima 2000 Conference in Rome. Employing this talk, I hope to give the reader some crude pointers (often using quotes) to assist in identifying what is Catholic Truth and what is not:
· Our two guiding principles in establishing the truth are to measure everything against the Church’s Magisterium (what the Church teaches), as well as against the fruits of the teaching. (Matthew 7:15-20).
· In understanding exactly what the Magisterium is, or then what the Church teaches, two errors are common and should be avoided.
Hesse says “The first mistake is to believe that only a defined Dogma is binding in the faith. The second mistake is to think that everything the Pope says and does, and everything the bishops say and do has to be repeated or followed. This of course, is ridiculous. A speech or sermon given by the Pope is not ordinary teaching (Magisterium). It is simply a sermon given by the bishop of bishops”.
· Another mistake Catholics make is to think only when the Pope teaches extraordinarily is it binding, and not when it is an encyclical or Papal Bull.
Hesse calls on Pope Pius XII’s Humani Generis to counter this error and says “Pope Pius XII in his encyclical Humani Generis made very clear what is to be understood under the term of “binding” teaching of the Church. Precisely, Pope Pius XII taught that nobody should suppose that whatever is said or written in the encyclicals does not demand consent just simply because the Popes in writing encyclicals do not exercise their extraordinary teaching”.
· It doesn’t take long for any thinking Catholic yearning for truth to notice that there are modern “teachings” that contradict previous teachings. What is one to do?
According to Fr. Hesse, “you choose what has been said previously and choose what is consistent with the traditional teaching of the Church. You follow this course for the very simple reason that the Pope is the supreme person in the Church. He is not the supreme principle. The supreme principle of the Church is the truth, and the truth is laid down in the faith. The basis of the faith (as the Dogmatic Constitution of the First Vatican Council entitled Dei Filius says) is based on Revelation and Tradition. And those two cannot change, cannot be changed, and cannot be “updated” to the times”.
· To illustrate the point on how to deal with contradictions, Hesse uses Liturgy as an example. Specifically, to show how, based on this concept, Modernists were never allowed to change, or suppress the Traditional Latin Mass (TLM).
“The unchangeableness of Liturgy reflects this. Liturgy is a source of the faith in the sense that liturgy has to contain everything the Church believes. This is why I will quote from the Pope St. Pius V’s famous Bull Quo Primum, the first document you find in the old Missal. Pope Pius V declares that “this decree is valid from now on until forever”. Now this was said on July 14, 1570 and he says that this missal that he is publishing with Quo Primum must never be changed. It must never be changed by whomever. That means his successors too. This is not just the ordinary phrase used in every papal document saying “this has value from now on forever”. He specifies, that nobody, whoever it may be would ever be able to abolish this, his decree. Otherwise, he would have just utilized the usual formulations. But he says explicitly, this document can never be recalled or reduced by whomever. And that binds his successors who have indeed sworn the Coronation Oath to be found in the Liber Diurnus Romanorum Pontificum which is one of the- oldest collections of Papal decrees – probably put together in the 9th Century with texts that contain centuries of tradition. And in this Coronation Oath, the Pope swears an oath and says that he will never change what he has inherited from his God-willed predecessors,” said Hesse.
· The Coronation Oath in the Liber Diurnus Romanorum Pontificum is an ancient form of oath taken by the Pope upon his election to the papacy, especially during the medieval period. The Liber Diurnus is a collection of ecclesiastical formulas used by the papal chancery, covering a range of official documents and prayers. Among these, the Coronation Oath stands out as a formal declaration of the Pope's responsibilities and commitments, especially toward maintaining the orthodox faith and proper governance of the Church.
In this oath, the newly elected Pope would swear to uphold the traditional teachings of the Church, defend the authority and honor of the papal office, and maintain unity among Christians. The language typically includes commitments to preserve the purity of doctrine, safeguard the traditions handed down from the Apostles and previous Church councils, and oppose heresies.
This oath reflects a strong continuity with earlier traditions and a serious dedication to the spiritual and administrative responsibilities of the papacy. Additionally, it underscores the Pope’s role as a guardian of both faith and doctrine, with an emphasis on protecting the spiritual and moral integrity of the Church. The Coronation Oath found in the Liber Diurnus is one of the earliest formalized expressions of these responsibilities, illustrating the solemnity with which the office was regarded.
Modern popes do not take a specific oath like the one found in the Liber Diurnus, but they affirm their commitment to the continuity of Catholic doctrine, apostolic tradition, and the teachings of previous councils and popes.
Since the Second Vatican Council, there has been a greater emphasis on continuity and development within the Church’s teachings. While each pope brings his own pastoral focus and may address contemporary issues differently, there is a clear understanding that his teachings should be consistent with the core doctrines established by earlier Church authorities. The concept of "hermeneutic of continuity" has been emphasized, meaning that teachings should build upon the established foundations rather than break with them.
The inauguration Mass for a new pope includes prayers and statements that reflect a commitment to the unity, tradition, and teachings of the Church. Additionally, a pope’s encyclicals, apostolic exhortations, and other official writings often reference the works and teachings of their predecessors, showing both respect for the tradition and the understanding that their role is to shepherd the Church in a way that aligns with its historical foundations.
While there is no formal oath, modern popes are expected to maintain the doctrine passed down by their predecessors, recognizing their role as stewards of a longstanding tradition rather than originators of new teachings.
All of the above are clearly not adhered to currently in the Vatican, not to its original form as in the Coronation Oath and not even to the more loosely defined post-conciliar version of this undertaking. But at least we can see this is a principle that is at play when comparing the teachings of one pope to that of another.
· To further arm yourself in the fight against the Modernists’ subversion and confusion of the truth, it is important to understand how they operate. Here Hesse is also helpful and explains at the hand of St. Pius X’s encyclical Pascendi.
“The characteristic of the modernist is not to be explicitly, clearly a heretic, but implicitly and subtly. The modernist will not necessarily tell you that he does not believe in the Immaculate Conception. He will tell you that the term “Immaculate Conception” has to be understood in a different way today than it would have to be understood in 1854 when the Dogma was pronounced by Pope Pius IX.
The modernists will not directly deny the Divinity of Christ. No. The modernists will tell you everything about Our Lord’s human nature, about Our Lord being a man, about Our Lord being the man, about Jesus of Nazareth being the man who saved the world, about Jesus of Nazareth being the man on whom everything is concentrated. He will not say, “Jesus was not God”, but he will not speak anymore about the fact that Jesus was and is God, the Second Person of the Blessed Trinity become man,” warned Hesse.
[It is especially important to take note of the phrase “has to be understood in a different way today”. You will hear this phrase, or some version of it, ad nauseam from Modernist heretics. Hearing anything akin to this should already serve as an alarm bell.]
Hesse then goes on to say that the Modernist “ will deliberately clothe the content of his speech in sheep’s clothing, in the clothes of “charity and understanding”, and in the clothes of being nice and wanting happiness. He will not speak about saving our souls. He will not mention the fact that everything Christianity is about is to save our souls for the greater glory of God. He will never speak about the greater glory of God. But he will constantly remind us that we have to be kind and nice. So he will do the negative by saying the positive”.
· A final point from Fr. Hesse’s talk that I want to highlight here, is what he has to say about what defines Tradition.
“The First Vatican Council gives us the answer since it is the First Vatican Council that defines Tradition. In that very same Dei Filius of the First Vatican Council that I have already mentioned, the Church says we have two sources of the faith: Divine Revelation written down, and the unwritten Tradition coming right out of the divine mouth of Our Lord and having been heard by the apostles until the last apostle died. Those are the sources of the faith; and that is the definition of Tradition,” said Hesse.
Hesse went on to say that even though Sacred Tradition was finished and completed with the death of the last apostle, it can indeed experience a new depth. But a new depth does NOT mean a contradiction!
“It is true. Saint Thomas Aquinas said there is no Immaculate Conception. Pope Pius IX, in 1854, defined forever that there is; but Saint Thomas Aquinas was not Pope and did not pronounce ordinary Magisterium. There cannot be contradiction within ordinary Magisterium, as we have seen looking at the oath the Pope has to swear; an oath that is explicit recognition of the will of Christ. There cannot be contradiction within the magisterium; there can be further explanation and deepening, but there cannot be contradiction.
“What, therefore, do we have to say about so-called magisterium that contradicts Magisterium? Well, a future Pope will have to decide about that, but I can tell you that “magisterium” of today that contradicts former Magisterium just simply is not magisterium, for the very reason that the Pope has sworn the oath of not going against what he has received from his predecessors, and for the very reason that the Pope has made sure that anybody who does so is outside the Church,” said Hesse.
Elsewhere Hesse pointed out that the above is cunningly contradicted by the Second Vatican Council.
Hesse warned, “Yet, the Second Vatican Council, in Dei Verbum, number 8, dares to oppose this definition by saying: “There is progress to Tradition and this progress can be had and will be arrived at by the study of the faithful and by the faithful contemplating what they have heard in their heart and that this progress of Tradition comes from the intimate sense of spiritual realities which they experience”.
If I can vulgarly translate what Hesse said about Vatican II’s teaching on Tradition - it is horse manure that paved the way for relativism.
Fr. Gregory Hesse (Wikimedia Commons)
But who was Fr. Hesse?
Hesse was known (infamous?) for his traditionalist views and critiques of the post-Vatican II Church, what he perceived as a departure from authentic Catholic doctrine and practices due to modern influences. He was particularly vocal against liturgical changes, especially the Novus Ordo Mass, which he viewed as a rupture with the Church’s liturgical traditions. Hesse frequently spoke out against what he called the “modernist” tendencies within the Church, often citing pre-Vatican II encyclicals and councils to argue that the post-conciliar changes weakened Catholic identity and teachings.
Born in Vienna, Austria, Hesse completed an extensive education in theology and canon law, eventually receiving advanced degrees from the Pontifical Gregorian University in Rome. He was ordained in 1981 and went on to serve as a theological advisor to Cardinal Stickler in the Vatican. Hesse’s background in canon law and theology provided him with a unique perspective on the changes that took place within the Church following the Second Vatican Council.
Despite his loyalty to the Church, Hesse sometimes criticized the actions of modern popes and other Church authorities. His followers consider him a bold defender of Catholic orthodoxy, while critics see him as divisive and resistant to legitimate Church developments. Hesse’s lectures and talks, particularly those on traditional Catholic teachings, have remained influential among traditionalist Catholics. His works are frequently circulated in traditionalist circles, and recordings of his lectures continue to be shared widely online.
Fr. Hesse passed away in 2006.
Here’s a rough guide to some of the key papal encyclicals, Church teachings, and other historical documents Fr. Hesse used to support his arguments on traditional Catholic doctrine and practices:
Crisis in Church Authority and Papal Actions
- Pastor Aeternus from Vatican I (1870): Hesse referenced this document to explain the parameters of papal infallibility, emphasizing that the pope’s authority is not absolute, but rather limited to definitive teachings on faith and morals. Pastor Aeternus clarified that infallibility is only exercised under strict conditions, thus cautioning against an overly broad interpretation of papal power.
- Satis Cognitum (1896) by Pope Leo XIII: In this encyclical on the unity of the Church, Leo XIII stresses the importance of adhering to traditional doctrines, underscoring Hesse’s argument that any change or novelty in core teachings is problematic.
- Quo Primum (1570) by Pope Pius V: Hesse invoked this document, which standardized the Tridentine (Latin) Mass, to support his critique of post-Vatican II liturgical reforms. Quo Primum served as a “protection” of the traditional Mass and reinforced his view that altering the Mass threatened doctrinal integrity.
Condemnation of Modernism and Relativism
- Pascendi Dominici Gregis (1907) by Pope Pius X: This encyclical explicitly condemns modernism as the "synthesis of all heresies." Father Hesse used it to underscore his argument that modernist philosophies, which attempt to adapt Catholic teachings to contemporary values, are fundamentally incompatible with Catholic doctrine.
- Lamentabili Sane Exitu (1907): This document by Pius X lists errors associated with modernist thought, including relativism in interpreting Scripture and tradition. Hesse cited it to emphasize the Church’s historical rejection of flexible or evolving interpretations of core doctrines.
- Humani Generis(1950) by Pope Pius XII: This encyclical critiques emerging theological theories that question established doctrines, especially concerning creation, original sin, and scriptural inerrancy. Hesse used this as an example of the Church’s vigilance against relativism in doctrine.
Discernment of Spirits and Guidance in Times of Confusion
- The Spiritual Exercises of St. Ignatius: Although not an encyclical, this classic guide for discernment was central to Hesse’s points on identifying true versus false spiritual inspirations. St. Ignatius provides principles to determine whether movements of the spirit align with God’s will or come from other sources.
- Divinum Illud Munus (1897) by Pope Leo XIII: This encyclical on the Holy Spirit stresses the importance of the Spirit’s gifts, which include discernment. Leo XIII’s teachings on the role of the Spirit in guiding the Church reinforced Hesse’s argument about relying on the Holy Spirit and historical Church teachings to discern truth in an era of doctrinal uncertainty.
Importance of Traditional Practices and Liturgical Integrity
- Mediator Dei (1947) by Pope Pius XII: This encyclical on the liturgy affirms the importance of traditional rites, warning against liturgical experimentation and innovation that could detract from the Mass's sacred character. Hesse cited it to argue that traditional liturgical practices are essential for preserving Catholic identity.
- Mystici Corporis Christi (1943) by Pope Pius XII: This document emphasizes the Church as the mystical body of Christ, a concept that Hesse argued is best expressed through a unified and reverent liturgical practice. He believed that traditional rites, like the Tridentine Mass, visibly demonstrated this unity.
Council of Trent’s Decrees on the Eucharist and the Mass: Hesse referenced these decrees, which articulate the significance of the Mass as a sacrifice, as a foundation for rejecting changes that might obscure this teaching.
Ambiguity in Church Teachings on Morals
- Veritatis Splendor (1993) by Pope John Paul II: This encyclical on fundamental moral theology emphasizes the importance of moral absolutes. Hesse pointed to it as a corrective to trends in theology that emphasize personal conscience in ways that might downplay established Church teachings.
- Casti Connubii (1930) by Pope Pius XI: Addressing issues of marriage and sexual ethics, this encyclical affirms clear Church teachings on topics like contraception and marriage. Hesse argued that moral teachings should be unequivocal, opposing what he perceived as ambiguous stances that emerged in more recent teachings.
Fr. Hesse’s references to these encyclicals, teachings, and Church councils aimed to support his arguments with a solid foundation of traditional doctrine. By emphasizing documents that condemned modernism, promoted traditional liturgy, and upheld clear moral guidelines, he built a case for a return to what he viewed as the Church’s doctrinal roots.
*NB: The author does not share all Fr. Hesse’s views.
Recognise and Resist!
Christus Rex!
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