Pensées on Catholic “Traditionalism” Book Summary

Title: Pensées on Catholic “Traditionalism”
Author: Dave Armstrong

TLDR: Armstrong critiques the “traditionalist” movement within Catholicism, arguing that their rejection of Vatican II, post-conciliar Popes, and the Novus Ordo Mass stems from a flawed understanding of tradition and a lack of faith in the Church’s indefectibility.

I. General Characteristics of “Traditionalism”

This chapter introduces the core tenets of the “traditionalist” movement within Catholicism, which Armstrong argues are not representative of true Catholic tradition but rather a distortion of it. Armstrong consistently encloses the term “traditionalism” in quotation marks to highlight this distinction. He identifies six key beliefs that characterize “traditionalists”:

• Rejection of the Novus Ordo Mass: “Traditionalists” believe that the Mass introduced after Vatican II is either invalid or “objectively offensive to God,” favoring the pre-Vatican II Tridentine Mass.
• Rejection or Qualified Acceptance of Vatican II: They view the Second Vatican Council as fundamentally different from previous councils, possibly invalid, intrinsically heretical, or riddled with ambiguity. Consequently, they believe it is not binding on Catholics and should be actively opposed.
• Vatican II as the Source of Crisis: They see Vatican II as the primary cause of the perceived modernist crisis in the Church, rather than attributing it to liberal theologians manipulating an otherwise orthodox council.
• Rejection of Post-Vatican II Popes: They view the papacies of John XXIII, Paul VI, and John Paul II as significantly different from their predecessors, accusing them of presiding over the destruction of traditional Catholic faith and even labeling them as heretics.
• Rejection of Vatican II Teachings on Ecumenism and Religious Liberty: They see the council’s teachings on ecumenism, religious liberty, and salvation outside the Church as radical innovations contradicting traditional Catholic doctrine.
• Belief in Church Defectibility: “Traditionalists” entertain the possibility that the Catholic Church could institutionally depart from the true faith, often fueled by conspiracy theories about external forces like Freemasonry or secular humanism undermining the Church.

Armstrong argues that “traditionalism” is built upon these fallible presuppositions, creating a false narrative about the Church and its trajectory. He emphasizes the movement’s tendency to misappropriate the term “tradition,” claiming exclusive ownership of it while simultaneously contradicting true Catholic tradition as defined by the Church’s magisterium.

Armstrong acknowledges that “traditionalists” share some common ground with orthodox Catholics in their opposition to modernism and their commitment to traditional liturgical practices. However, he argues that their negativity, distrust of authority, and willingness to judge popes and councils are far more harmful to the Church than modernism itself.

II. Faith and Optimism vs. Pessimism

This chapter delves into the stark contrast between the pessimistic outlook of “traditionalists” and the optimistic faith of orthodox Catholics. Armstrong argues that the “traditionalist” perspective, characterized by despair, cynicism, and a lack of faith in God’s guidance of the Church, is fundamentally un-Catholic.

He refutes the “traditionalist” claim that Vatican II and subsequent developments have destroyed the Church by highlighting the Church’s resilience throughout history. He provides examples of the Church successfully navigating crises in the past, emerging stronger and more vibrant. He argues that the Church has not caved in to modernism, as evidenced by its continued adherence to traditional moral teachings on contraception, divorce, and abortion, in stark contrast to the compromising stances of many other Christian denominations.

Armstrong points to numerous signs of a burgeoning revival within the Church, including a surge in converts, increasing vocations, the flourishing of Catholic apologetics, and a renewed focus on orthodox catechesis. He sees this as evidence of God’s faithfulness and His promise to protect the Church.

Armstrong criticizes the “traditionalist” tendency to focus solely on the negative aspects of the contemporary Church, ignoring or downplaying positive developments. He compares their mentality to that of the Pharisees, who failed to recognize the signs of the times and rejected Christ’s message. He urges “traditionalists” to embrace an optimistic faith rooted in God’s providence and the Church’s indefectibility.

III. The Indefectibility of the Church

This chapter focuses on the crucial doctrine of the Church’s indefectibility, which Armstrong argues is implicitly denied or severely qualified by “traditionalists.” He asserts that their belief in the “near-death” or “auto-demolition” of the Church due to Vatican II and subsequent events contradicts the promises of Christ and the historical reality of the Church’s enduring strength and resilience.

Armstrong refutes the “traditionalist” claim that the Church has institutionally defected by highlighting its unwavering adherence to core doctrines and moral teachings. He cites examples from Church history, showing that the Church has faced and overcome far greater challenges in the past, emerging from each crisis stronger and more unified.

He critiques the “traditionalist” tendency to view the present crisis as unprecedented and insurmountable, arguing that their pessimistic outlook stems from a lack of historical perspective and a failure to grasp the profound implications of God’s promise to protect the Church. He emphasizes the role of the Holy Spirit in guiding the Church and preserving it from error, a central tenet of Catholic faith.

IV. So-Called “Conservative Catholics” or “Neo-Catholics”

This chapter addresses the “traditionalist” criticism of what they deride as “conservative Catholics” or “neo-Catholics,” terms they use to label orthodox Catholics who affirm the teachings of Vatican II and the legitimacy of post-conciliar popes.

Armstrong refutes the “traditionalist” accusation that “conservative Catholics” are blind to the modernist crisis or seek to rationalize it away. He clarifies that orthodox Catholics acknowledge the existence of the crisis but disagree with “traditionalists” on its cause and nature. They see the crisis as rooted in the actions of heterodox individuals within the Church, rather than in the teachings of Vatican II or the popes themselves.

He argues that “conservative” is a misleading label, implying that there is a legitimate liberal option within Catholicism, a notion he vehemently rejects. He emphasizes that there is only one true Catholicism, grounded in the teachings of the magisterium, and that any attempt to pick and choose doctrines based on personal preferences constitutes a rejection of Catholic authority.

Armstrong defends “conservative Catholics” against the charge of being more concerned with “traditionalists” than with modernists and other external threats to the faith. He points to the vast body of apologetic literature addressing these issues, produced by orthodox Catholics, including himself.

He also tackles the “traditionalist” claim that “conservative Catholics” need to “mature” into their position. He emphasizes the role of reason, dialogue, and critical thinking in the pursuit of truth, arguing that these methods have always been integral to the Catholic intellectual tradition.

V. Development of Doctrine vs. Evolution of Dogma

This chapter explores the distinction between the legitimate development of doctrine, a central concept in Catholic theology, and the erroneous notion of doctrinal evolution, which “traditionalists” falsely accuse Vatican II of espousing.

Armstrong argues that “traditionalists” misunderstand or misrepresent the concept of development, viewing any change in terminology or emphasis as a corruption of the faith. He highlights the distinction between changes in pedagogical approaches and strategies for reaching modern audiences, which are perfectly legitimate, and changes in the core doctrines themselves, which are not.

He cites examples of doctrinal development throughout Church history, such as the gradual formulation of the doctrines of the Trinity and Christology. He points out that many essential Catholic doctrines lack explicit scriptural support or were not fully articulated in the early centuries of the Church. He argues that Vatican II’s teachings, like previous developments, are rooted in the apostolic deposit of faith and are a natural progression of Catholic thought.

Armstrong critiques the “traditionalist” tendency to cling to specific terminology and formulations from past councils and pronouncements, neglecting the dynamic nature of the Church’s teaching authority. He emphasizes the role of the magisterium in guiding and interpreting the faith, ensuring its continuity with Tradition while adapting it to new challenges and contexts.

VI. Private Judgment and “Cafeteria Catholics”

This chapter addresses the “traditionalist” tendency to engage in private judgment, a core principle of Protestantism, while simultaneously criticizing modernists for being “cafeteria Catholics.”

Armstrong argues that “traditionalists,” by rejecting or selectively choosing which pronouncements of popes and councils they will accept, are essentially engaging in the same individualistic approach to authority that characterizes Protestantism. He emphasizes that Catholics are bound to accept all teachings of the Church, even those they may not fully understand or agree with, as a matter of faith and obedience.

He cites St. Thomas Aquinas, Cardinal Newman, and other pre-Vatican II authorities who clearly articulate the Catholic teaching on the necessity of submitting to the Church’s magisterium. He points out that doubting or rejecting even a single dogma constitutes a loss of the supernatural virtue of faith.

Armstrong critiques the “traditionalist” misuse of the concept of conscience, which they elevate above the magisterium. He clarifies that the Catholic understanding of conscience is not a license for individual autonomy but rather a faculty that must be formed and informed by the teachings of the Church.

VII. Fundamentalists and Insufficiently Converted Catholics

This chapter explores the “fundamentalist” mindset, often found in “traditionalist” Catholics who were previously Protestants, arguing that it represents an incomplete conversion to Catholicism.

Armstrong describes the “fundamentalist” mentality as inherently anti-intellectual, paranoid, and rigidly legalistic, characterized by a fortress mentality and an inability to engage in nuanced thinking. He argues that this mentality, while not inherent to Protestantism, is often cultivated in fundamentalist Protestant circles and carried over by some converts into Catholicism.

He argues that these “half-converts” have not fully embraced the Catholic understanding of authority and the role of the magisterium. They continue to rely on private judgment, selectively choosing aspects of Catholic teaching that fit their preconceived notions and rejecting those that do not.

Armstrong emphasizes the importance of a complete conversion to Catholicism, involving a surrender of private judgment and an embrace of the Church’s full teaching authority. He argues that a genuine Catholic faith is characterized by intellectual humility, trust in God’s guidance of the Church, and a willingness to submit to the wisdom of the magisterium, even in matters that may seem difficult or confusing.

VIII. The “Good Old Days” of the “Pre-Conciliar” Church

This chapter critiques the “traditionalist” romanticized view of the pre-Vatican II Church as a golden age free from the problems that plague the contemporary Church. Armstrong argues that this perspective is based on a flawed and ahistorical understanding of Church history.

He points out that every era of Church history has had its own unique challenges and problems, and that the pre-conciliar Church was no exception. He cites examples of past crises involving corruption, heresy, and widespread ignorance, arguing that “traditionalists” often overlook these realities in their idealized portrayal of the past.

Armstrong argues that the seeds of the current crisis were already present in the pre-conciliar Church, and that the cultural and intellectual trends of the 20th century inevitably impacted the Church, regardless of any conciliar pronouncements. He suggests that the pre-conciliar Church’s failure to adequately address these emerging trends may have contributed to the later crisis.

He criticizes the “traditionalist” tendency to dismiss the experiences and perspectives of those who came of age after Vatican II, arguing that such a stance is arbitrary and intellectually dishonest. He emphasizes the importance of studying Church history and learning from the past, but cautions against romanticizing any particular era or viewing it as a model for the present.

IX. Ecumenism and Religious Liberty

This chapter focuses on “traditionalist” objections to Vatican II’s teachings on ecumenism and religious liberty, which they see as radical departures from Catholic tradition. Armstrong argues that these objections are based on misunderstandings and misrepresentations of the council’s teachings and of Catholic Tradition itself.

He traces the roots of ecumenism in Catholic history, citing examples such as St. Augustine’s approach to the Donatist schism and the acceptance of Donatist baptism. He argues that Vatican II’s ecumenism is a natural development of these precedents and that it is rooted in a deep respect for the truths held by other Christian communities while affirming the Catholic Church as the fullness of the faith.

Armstrong refutes the “traditionalist” claim that ecumenism undermines evangelism and apologetics, arguing that the two endeavors are complementary rather than contradictory. He emphasizes the importance of finding common ground with other Christians and working together on issues of shared concern, such as promoting traditional morality.

He also defends Vatican II’s teaching on religious liberty, clarifying that it is not an endorsement of indifferentism or relativism but rather a recognition of the inherent dignity of the human person and the right to freedom of conscience in religious matters. He points out that this teaching is a return to the practice of the early Church, which did not coerce belief or enforce religious uniformity.

Armstrong addresses the controversy surrounding the Assisi Ecumenical Gatherings, where representatives of various religions prayed for peace. He clarifies that there were no common prayers offered, but rather simultaneous prayers offered by each group according to their own beliefs. He argues that this was a legitimate expression of ecumenism, seeking common ground while respecting differences.

He concludes by emphasizing the delicate balance between ecumenism and apologetics, arguing that the former without the latter degenerates into relativism, while the latter without the former becomes overly rigid and uncharitable. He affirms the Catholic Church’s commitment to both endeavors, seeking unity with separated brethren while proclaiming the fullness of truth.

X. The Theory of Evolution and Catholicism

This chapter briefly addresses the “traditionalist” criticism of evolution, arguing that they misrepresent the Church’s position on this issue.

Armstrong cites Pope Pius XII’s encyclical Humani Generis, which explicitly permits Catholics to believe in the theory of evolution, provided that they hold to a spiritual understanding of the soul’s origin and reject the erroneous notion of polygenism. He argues that “traditionalists,” by condemning evolution as incompatible with Catholicism, are contradicting a clear papal pronouncement.

He criticizes their tendency to use “evolutionist” as a derogatory term to denigrate Pope John Paul II and other Catholics who accept the scientific consensus on evolution. He points out that the Church has always embraced scientific advancements that are compatible with faith and has a long tradition of incorporating philosophical insights from secular sources.

XI. Is Vatican II a “Modernist” Council?

This chapter tackles the “traditionalist” claim that Vatican II is a heretical or modernist council, arguing that such a stance is not only erroneous but also fundamentally un-Catholic.

Armstrong emphasizes that, according to Catholic ecclesiology, a validly convoked ecumenical council, ratified by the pope, cannot teach heresy. He refutes the “traditionalist” arguments against Vatican II, highlighting the impossibility of their claims within the framework of Catholic teaching on authority and indefectibility.

He acknowledges that some liberal theologians were present at Vatican II and sought to influence the council in a modernist direction. However, he argues that they failed to insert their heterodox views into the council documents, which were carefully scrutinized and approved by the pope.

He critiques the “traditionalist” claim that Vatican II is “ambiguous” and open to modernist interpretations. He argues that this is a convenient way to dismiss the council without having to explicitly declare it invalid, a logically impossible position for a Catholic to hold.

Armstrong emphasizes the role of the Holy Spirit in guiding the Church and protecting it from error, arguing that “traditionalists,” by doubting the orthodoxy of Vatican II, are implicitly doubting the Holy Spirit’s guidance. He urges them to embrace an optimistic faith in the Church’s ability to navigate challenges and emerge stronger.

XII. Are the Vatican II Documents “Ambiguous”?

This chapter further examines the “traditionalist” accusation of “ambiguity” in the Vatican II documents, arguing that it is an unsubstantiated and subjective charge used to justify their rejection of the council’s teachings.

Armstrong clarifies that the Catholic Church recognizes a distinction between “pastoral” pronouncements and infallible dogmatic definitions, but that even pronouncements on disciplinary and pastoral matters carry weight and require obedience from the faithful. He cites pre-Vatican II sources, including the Catholic Encyclopedia, to demonstrate that ecumenical councils, when ratified by the pope, are considered infallible and binding on Catholics.

He argues that the “traditionalist” charge of ambiguity is rooted in their prior negative assumptions about the council and their tendency to interpret the documents through a distorted lens. He points out that other groups, such as Protestants and dissenting Catholics, also claim to find support for their views in Vatican II, but that this does not invalidate the council’s orthodoxy.

Armstrong draws an analogy between biblical interpretation and conciliar interpretation, arguing that both require careful study, contextualization, and a spirit of faith. He points out that the Bible, while inerrant, has also been subject to misinterpretations and distortions, but that this does not negate its divine inspiration.

He urges “traditionalists” to approach the Vatican II documents with a spirit of humility and obedience, trusting in the Holy Spirit’s guidance of the Church and seeking to understand the council’s teachings within the context of Catholic Tradition.

XIII. Post-Vatican II “Liberal” Popes

This chapter addresses the “traditionalist” critique of post-conciliar popes, particularly John XXIII, Paul VI, and John Paul II, whom they accuse of being liberals or modernists who have undermined the faith. Armstrong vehemently refutes these accusations, arguing that they are baseless, uncharitable, and ultimately a form of disobedience to legitimate papal authority.

He points out that “traditionalists” often engage in a double standard, selectively accepting pronouncements of past popes while rejecting those of recent popes, based on their own private judgment. He argues that this pick-and-choose approach to papal teaching is fundamentally Protestant and contradicts the Catholic understanding of obedience and submission to the magisterium.

Armstrong cites Pope Pius XII’s encyclical Humani Generis, which clearly states that papal encyclicals, even when not infallible in the extraordinary sense, carry weight and require respectful consideration from theologians and the faithful. He argues that “traditionalists” have neglected this teaching in their harsh and often disrespectful criticisms of recent popes.

He defends Pope Paul VI against the charge of being a weak and compromising pope, pointing to his courageous encyclical Humanae Vitae, which reaffirmed the Church’s traditional teaching on contraception in the face of widespread dissent. He argues that Paul VI’s willingness to stand against the cultural tide on this issue demonstrates his strength and fidelity to Catholic Tradition.

Armstrong also defends Pope John Paul II against the charge of being a “theological pluralist” who tolerates dissent. He points out that allowing dissenting voices within the Church does not necessarily constitute endorsement of their views, and that the Church has always had to contend with internal dissent. He emphasizes John Paul II’s unwavering commitment to orthodox Catholic teaching, as evidenced by his numerous encyclicals, his promulgation of the Catechism, and his forceful defense of traditional moral values.

XIV. The Novus Ordo (“New”) Mass

This chapter addresses “traditionalist” objections to the Novus Ordo Mass, which they claim is invalid or “objectively offensive to God.” Armstrong refutes these claims, arguing that they are based on a misunderstanding of the nature of the Mass and a rejection of the Church’s authority to reform the liturgy.

He clarifies that the Church has always had the authority to make changes to the liturgy, and that numerous revisions have occurred throughout history. He argues that the Novus Ordo Mass, while different in some respects from the Tridentine Mass, remains a valid expression of the Sacrifice of the Mass, with Christ truly present in the Eucharist.

Armstrong critiques the “traditionalist” tendency to focus on abuses and misinterpretations of the Novus Ordo Mass, such as communion in the hand or poorly-designed churches, as if these were inherent to the Mass itself. He emphasizes that such abuses should be addressed but that they do not invalidate the Mass or make it offensive to God.

He argues that “traditionalists,” by questioning the validity or legitimacy of the Novus Ordo Mass, are implicitly denying the Church’s indefectibility and the Holy Spirit’s guidance. He urges them to trust in the Church’s wisdom and to embrace the beauty and richness of the Mass in all its forms.

XV. Is Pope John Paul II a “Modernist”?

This chapter further defends Pope John Paul II against the “traditionalist” charge of modernism, arguing that their accusations are demonstrably false, rooted in a skewed and uncharitable interpretation of his words and actions.

Armstrong critiques the “traditionalist” tendency to take papal pronouncements out of context and to interpret them through a lens of suspicion and cynicism. He argues that a faithful Catholic should approach the teachings of the pope with respect and a presumption of orthodoxy.

He refutes the “traditionalist” claim that John Paul II’s teaching contradicts the Bible, past papal encyclicals, and councils. He demonstrates, through numerous examples, that John Paul II’s pronouncements are consistent with Catholic Tradition and are, in fact, a forceful articulation of traditional Catholic doctrine.

Armstrong addresses the “traditionalist” accusation that John Paul II is ambiguous in his teachings, creating openings for modernist interpretations. He argues that this charge is subjective and fails to account for the nuanced and complex nature of theological discourse.

He points out the irony of “traditionalists” accusing John Paul II of liberalism, given that he is simultaneously criticized by liberal dissenters for being too conservative and traditional. He argues that John Paul II’s teachings represent a “middle way” between these extremes, faithful to Catholic Tradition while engaging with the challenges of the modern world.

XVI. Schism, the Quasi-Schismatic Mentality, and Heresy

This concluding chapter summarizes Armstrong’s main points regarding “traditionalism,” emphasizing its inherent dangers and its fundamental incompatibility with authentic Catholicism.

He argues that the “traditionalist” mindset, while often not formally schismatic, nonetheless exhibits a “quasi-schismatic mentality,” characterized by disobedience, distrust of authority, and a willingness to judge and condemn popes and councils. He argues that this mentality is ultimately rooted in a lack of faith and a failure to grasp the Church’s indefectibility.

Armstrong points out the irony of “traditionalists” claiming to uphold Tradition while simultaneously rejecting the pronouncements of the Church’s legitimate teaching authority. He argues that their selective approach to doctrine and authority is essentially Protestant in nature.

He emphasizes the gravity of schism, both as a sin against charity and as a historically persistent threat to the Church’s unity. He argues that the pope and bishops must proceed with prudence in addressing dissent, seeking to avoid formal schism while firmly upholding orthodox Catholic teaching.

Armstrong concludes by urging “traditionalists” to abandon their negativity, cynicism, and distrust of the Church’s leadership. He calls them to embrace a spirit of faith, obedience, and humility, and to work for the unity and renewal of the Church within the framework of authentic Catholic tradition.

Conclusion

Armstrong’s Pensées on Catholic Traditionalism offers a passionate and forceful defense of the Second Vatican Council, post-conciliar popes, and the Novus Ordo Mass against the criticisms of the “traditionalist” movement. He argues that “traditionalism,” in its common form, is not representative of authentic Catholic tradition but rather a distortion of it, characterized by negativity, distrust of authority, and a willingness to judge and condemn the Church’s legitimate leadership.

Armstrong urges “traditionalists” to re-examine their presuppositions, to embrace a spirit of faith and obedience, and to work for the unity and renewal of the Church within the framework of true Catholic tradition. His book provides a valuable resource for understanding the complex issues surrounding the “traditionalist” movement and for affirming the enduring strength and vitality of the Catholic Church.