The heresy of denying man is inclined to sin and selfishness

Catholic Candle note:  The article below examines a modernist heresy.  Heresy is an error about the Faith (in contrast to errors on some other subject, such as geometry).  Here is how St. Thomas Aquinas explains this truth:

We are speaking of heresy now as denoting a corruption of the Christian Faith.  Now it does not imply a corruption of the Christian faith, if a man has a false opinion in matters that are not of faith, for instance, in questions of geometry and so forth, which cannot belong to the faith by any means; but only when a person has a false opinion about things belonging to the faith.

Now a thing may be of the faith in two ways, as stated above, in one way, directly and principally, e.g. the articles of faith; in another way, indirectly and secondarily, e.g. those matters, the denial of which leads to the corruption of some article of faith; and there may be heresy in either way, even as there can be faith.

Summa, IIa IIae, Q.11, a.2, respondeo (emphasis added).    

The Catholic religion is the only true religion.  All other religions and all heresies, regardless of how they may conflict with one another, are the devils’ tools to lead people away from the Catholic truth.  

For example, the devil uses modernists (such as Henri de Lubac) to promote the heresy of universal salvation (i.e., “everybody goes to heaven”) by teaching that God gives grace to everyone.[1]

The devil and the conciliar church also promote the heresy of universal salvation by denying original sin and its effects.  

Experience and common sense show us that man, because he has a fallen nature, is naturally inclined more to evil rather than to good.  Though baptism remits original sin from one’s soul, it does not wipe away original sin’s effects: ignorance, malice, weakness and concupiscence.[2] 

St. Augustine, Doctor of the Church, teaches that infants are born with this concupiscence (and this wound is not taken away with baptism).  Here are his words:

Concupiscence, therefore, as the law of sin which remains in the members of this body of death, is born with infants.[3] 

Wise parents know that only a sound Catholic upbringing can correct their children’s natural selfishness and make them good, generous, and loving.

Strangely, the “new” SSPX says that children are “naturally” good and loving.  Here are its words:

Doing good and loving are acts that come naturally to children.[4]

Original sin twists children from their earliest years.  Children who act virtuously do so because of good upbringing.[5]

Further, children learn to do good to obtain the praise they want for themselves, from their parents.  Good parents use praise and other rewards, as part of training their children to be generous and good.  Nonetheless, children, with their fallen nature, “naturally” are selfish and need to be taught generosity.


Let us not be fooled by the “new” SSPX!  Raising children well is hard work because children have a fallen nature (like us) and they are naturally inclined to selfishness and sin.

By failing to appreciate how the wounds of original sin affect children, the N-SSPX shows itself unfit to run schools and direct the souls of parents and children.

[2]          Here is how St. Thomas Aquinas, greatest Doctor of the Church, explains this truth:

Again, there are four of the soul's powers that can be the subject of virtue, as stated above (I-II:61:2), viz. the reason, where prudence resides, the will, where justice is, the irascible, the subject of fortitude, and the concupiscible, the subject of temperance. Therefore, in so far as the reason is deprived of its order to the true, there is the wound of ignorance; in so far as the will is deprived of its order of good, there is the wound of malice; in so far as the irascible is deprived of its order to the arduous, there is the wound of weakness; and in so far as the concupiscible is deprived of its order to the delectable, moderated by reason, there is the wound of concupiscence.

Accordingly, these are the four wounds inflicted on the whole of human nature as a result of our first parent’s sin.  But since the inclination to the good of virtue is diminished in each individual on account of actual sin, as was explained above (I-II:1:2), these four wounds are also the result of other sins, in so far as, through sin, the reason is obscured, especially in practical matters, the will hardened to evil, good actions become more difficult and concupiscence more impetuous.

Summa, Ia IIae, Q.85, a.3, respondeo.

[3]          On Infant Baptism, Bk 2, ch.4, in a section entitled Concupiscence, How Far in Us; The Baptized are Not Injured by Concupiscence, But Only by Consent Therewith.

[4]            Regina Coeli Report #285, December 2018 – January 2019, p.7.

[5]          Aristotle explained this truth well, about 350 years before Christ.  Here are his words:

[H]abits are produced from the acts of working like to them: and so what we have to do is to give a certain character to these particular acts, because the habits formed correspond to the differences of these.  So then, whether we are accustomed this way or that straight from childhood, makes not a small but an important difference, or rather I would say it makes all the difference.

Nichomachean Ethics, Aristotle, Bk.2, ch.1.