The “Fruits” of Ecumenism = Protestantism
by Christopher A. Ferrara
Sandro Magister’s important blog provides some telling information on the entirely predictable effects of fifty years of “ecumenism” and “ecumenical dialogue”: Catholics have become de facto Protestants, while Protestants have not only stayed right where they are but are more liberal than ever.
As Magister reports: “It is happening more and more that Protestant schoolchildren from northern Europe who are visiting Rome are brought by their teachers to attend a Catholic Mass, to see what it is like, and placidly go to receive communion.” And no one is willing to stop them, because that would not be “ecumenical.”
Magister notes that the growing practice of sacrilegious intercommunion is “the effect of an increasing race to the bottom between the two faiths, in the mentality of many Protestants and Catholics of Europe and America…” He cites data provided by Georgetown University’s Pew Research Center which provide empirical confirmation of the virtual Protestantization of pew Catholics who, like the liberal Protestants they have effectively become — at least attitudinally — no longer accept any Church teaching that does not meet with their personal approval.
Thus, the Pew Center reports, “In the United States, 65 percent of Catholics and 57 percent of Protestants say they are convinced that between their respective faiths the similarities far outweigh the differences.” That is a preposterous state of affairs, given the radical departure from even basic morality in the mainline Protestant denominations, which condone not only divorce and contraception, but abortion, “gay marriage” and the “ordination” of women.
Likewise, “in western Europe too, more than half of Protestants and Catholics think the same way. With spikes of 78 percent among the Protestants of Germany, of 67 percent among the Catholics of Holland, and of 64 percent among the Catholics of Austria. But even among the Catholics of Italy there are more for whom the resemblances prevail: 47 percent against 41 percent.”
What is happening can be likened to the tendency to thermal equilibrium that occurs when a warm and protected space is thrown open to the exterior cold. The protected space gradually assumes the outside temperature or at least approaches it. Thus has the vaunted “opening to the world” at Vatican II produced a cooling of apostolic zeal among the faithful, the majority of whom, it is safe to say, now believe there is nothing terribly wrong with Protestantism nor anything terribly urgent about being a member of the Catholic Church.
Interestingly, however, the data also shows a kind of intermixing of “thermal” effects in one attitudinal pocket of the Catholic and Protestant spaces. As Magister notes, “in what was for centuries one of the strongest factors of division, the Protestant conviction that salvation is obtained ‘sola fide’ [by faith alone] while for Catholics faith must be accompanied by works, the pendulum has swung in favor of the latter. Almost everywhere, that is, even among Protestants the majority think that faith and works are both necessary.”
Then again, writes Magister, after a half-century of “ecumenical” dialogue, “the Lutheran ‘sola fide’ also finds a good number of supporters among Catholics: in Italy and Germany a fourth of Catholics espouse it, while in the United Kingdom, France, and Switzerland it is a third.” In other words, if the data are accurate, a substantial number of Catholics are now more Protestant in their belief concerning the necessity of good works for salvation than most Protestants.
This development has certainly been encouraged by Pope Francis, who opined during one of his free-wheeling airborne press conferences that “today Lutherans and Catholics, Protestants, all of us agree on the doctrine of justification. On this point, which is very important, he [Luther] did not err.” But, of course, Luther did err, and his “sola fide” heresy was anathematized by the Council of Trent. And, of course, the Catholic Church does not “agree” with Luther on justification by faith alone, even if many individual Catholics do, thanks to the baneful effects of “ecumenism.”
Once again, we see precisely why Pius XI forbade any Catholic participation in the “ecumenical movement” originating in the Protestant sects in the 1920s. He foresaw then what we see before us today: that “ecumenism” is just a deceptive “blandishment” concealing a design according to which the Catholic Church would be induced to accept Protestants just as they are while softening and even suppressing her own teaching during “ecumenical dialogue” lest it offend the Protestant “dialogue partners,” including the loony Anglicans who are now ordaining women as “priests” and “bishops” and performing “gay weddings.”
Such is the state of affairs from which Our Lady of Fatima will inevitably deliver the Church once her leaders obey the Virgin’s requests at Fatima, thereby unleashing a miracle of divine grace by which the Church will be restored, just as she has been restored after every crisis in her history.