On June 30, 1962 the Congregation for the Doctrine of the Faith (then called the Holy Office) issued a monitum against Pierre Teilhard de Chardin’s writings. Cardinal Ottaviani was the Prefect of the Holy Office at that time. It was Cdl. Ottaviani, (and his ideas?), who was, basically, pushed aside during Vatican II in favor of those who were influenced by Pierre Teilhard de Chardin. Whose influence can be seen in Gaudium et Spes.
A few questions arise: 1. How does someone whose writings have been prohibited end up in a Pastoral Constitution of Vatican II? and 2. Does the fact they have been prohibited invalidate Gaudium et Spes in its entirety or portions, thereof? 3. Was it Cardinal Ottaviani’s intent to invalidate the documents or simply to slow the spread of ideas which would imperil the souls of faithful Catholics or both?
Since Pope Francis is so fond of Integral Ecology, I thought I’d take a closer look at it. Here’s what I found in Integral Ecology Uniting Multiple Perspectives on the Natural World.
“The commonwealth niche studies the shared worldviews of spiritual relations with the natural world and the Kosmos. There are at least seven main categories within this domain: ecofeminist theology, liberation theology, creation spirituality, the new cosmology, ecology and religion, tantric wisdom, and transcendentalism.
Most of these categories re-vision current religious traditions into ecological contexts. Keep in mind that we are emphasizing the post-conventional aspects of these categories.
Q. Would the United Front tactics mean that Communism would seek to enter Catholic organizations in order to secure “predominant influence”?
A. Yes. ‘It would exert a powerful influence on the ranks of the Catholics, anarchists and unorganized workers, even on those who had temporarily become the victims of Fascist [anti-Communist] demagogy.‘ (G. Dimitrov, The Working Class vs. Fascism, p. 32. Italics in original; brackets mine.) ~ Fulton Sheen
The Tactics of Communism by Rt. Rev. Msgr. Fulton Sheen, ~1945, p. 17
[Lenin] advanced philosophy in so far as he had advanced political doctrine and practice. The realisation [sic] of an apparatus of hegemony, in so far as it creates a new ideological soil and determines a reform of consciousness and of the methods of knowledge, is a fact of knowledge, a philosophical fact.
In Crocean language: when we succeed in introducing a new morality in conformity with a new conception of the world, we end up by introducing that conception of the world too, so that an entire reform of philosophy is brought about (QC, 1249-50; PN, 365-66). ~Antonio Gramsci