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Watch Remnant In Rome – Michael Matt With A Most Excellent Interviews Roberto de Mattei –On The Counter Revolution –  Via YouTube

As Michael J. Matt interviews Rome’s premier traditional Catholic leader, TFP historian and theologian,  Roberto de Mattei of the Lepanto Foundation. The two men cover the Vatican’s sexual abuse summit, homosexuality in the priesthood, Francis’s “father and grandfather” (Carinal Martini and Carl Rahner) the revolution of Vatican II and the Catholic counterrevolution. Plus, the role of Our Lady in traditional Catholic resistance.


To learn more about Professor Roberto de Mattei’s most excellent work it can be found here   http://www.robertodemattei.it/en/ 

Snapshot of a portion of the excellent talk  ‘ Success and Failure of the Revolution’ talk   By Roberto De Mattei   Translation from Italian by Francesca Romana

The philosophy of the Revolution is the philosophy of pure becoming. A becoming that, as it is unmoored from Being, it flows irreversibly towards the void/ nothingness, and thus self-destructs. This is the path the Revolution takes.

In fact, the revolution, like evil, does not have its own nature, but exists only insofar as it is the privation and a deficiency of good. “The being of evil – explains Saint Thomas –, consists precisely in being the privation of good.”[13] Evil, which is the privation of being, can spread, like darkness in the night, following daylight. But the darkness does not have in itself the power to defeat the light in a total and definitive way, because it (darkness) draws its very existence from the light. Infinite light, which is God, exists. “God is light, and in Him there is no darkness,” says Saint John (1 John 1:5). Absolute darkness does not exist, because radical nothingness cannot exist. Our existence is the living negation of nothingness. Evil advances when good recedes. Error is affirmed only when the truth is extinguished. The revolution wins only when Tradition surrenders. All revolutions throughout history have taken place only when an authentic opposition is lacking.

However, if there is an evil dynamic, there is a dynamic of goodness. A remnant – even a minimal one – of light cannot be extinguished, and this remnant has in itself the irresistible strength of daybreak, the possibility of a new day with the sunrise. This is the drama of evil: it cannot destroy the last remnant of good that survives, it is destined to be destroyed by this remnant. Evil cannot stand even the smallest surviving good, because it glimpses its defeat in the good which exists. The dynamism of evil is destined to shatter itself against that which stays, which remains solid in society’s liquefaction. Therefore, the final step in the process of today’s self-dissolution eroding the rock on which the Church was founded, is destined to witness the death of the revolution and the sprouting of the beginning of an opposed life: a mandatory itinerary of restoration of faith and morals, of truth and of the social order to which it corresponds: this principle is the Catholic counter-revolution.

Thus what is irreversible is not the triumph of the Revolution but rather its defeat. And this will happen thanks to the dynamism of the good, which opposes the dynamism of evil in history.

The Revolution is in fact a parasite which lives and maintains itself on the remnants of the true and the good which survive in the order which it wants to destroy. These remnants, although minimal, always constitute a seed of potential multiplication and diffusion, whereas the Revolution is, of its very nature, sterile and infertile. And if the Revolution is unable to annihilate, this means that its dynamism is intended to break against a remnant of truth and good which constitute the principle and presupposition of its defeat.

The Revolution of 1968 was successful because its creators occupied key roles in politics, the mass-media and culture: it was successful because it changed Western mentality and its way of life.

Nevertheless, the Revolution of Sixty-Eight failed because it was born of a protest against a one-dimensional society, the bourgeois society of comfort and wealth – but the society that Sixty-Eight produced – contemporary society – is the society par excellence for consumerism and hedonism; it is a relativist society in which all the flames of idealism have been snuffed out. Today reality is interpreted as a system of power, mostly economic, not of values. Power – power without truth, is the only value of our time. All values – the philosopher Augusto Del Noce points out – are destined to be incorporated into the category of vitality. But a society that is unaware of any principle other than that of pure expansion of vitality can only dissolve.[14]

The Revolution of Sixty-Eight failed because its slogan was “it is forbidden to forbid”. However. contemporary society is a dictatorship unprecedented in history; the dictatorship of relativism, a psychological and moral dictatorship, which doesn’t destroy the body, but isolates, discriminates and kills the soul of those who resist it.

In a similar way, the Revolution in the Church had success because the progressive theologians of Vatican II and their heirs are governing the Church today; it has been a success because it has transformed the Catholic way of believing, praying and loving.

On the other hand, the Revolution in the Church has failed because it was presented as a great pastoral reform and instead has resulted in the corruption of the faith and morals: an unparalleled corruption, which has reached the point of enthroning homosexuality amongst the highest ecclesiastical hierarchies. It has failed because its slogan was “it is forbidden to forbid” which did not result in greater freedom in the Church, but resulted in a dictatorial regime, hitherto unknown, so much so, that a Catholic historian, Henry Sire, described Pope Francis as The Dictator Pope.[15]

In my view, Pope Francis’s pontificate is at an impasse. The contradiction that he is faced with is this: in order to ensure that the Revolution prevails in the Church he should exercise infallibility. But he cannot do it, because the Holy Spirit will not allow it; and he doesn’t want to do it because any defining act that he makes would be a contradiction to the primacy of the pastoral over doctrine, which is what he refers to. Pope Francis cannot replace the sword of truth with that of error, since the heirs of Vatican II have replaced the battle with ecumenism. The Church of Tradition, on the other hand, has not given up the battle, has not given up brandishing the sword of truth and the first act of a Pope of Tradition – who will be elected one day – will be that of exercising the munus of infallibility to define solemnly the truths that today are denied and to condemn the errors widespread in the Church today with the same solemnity.

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