📜 Objective faith: all or nothing The author defines Faith "objectively" as the sum of truths revealed by God in Scripture and Tradition, infallibly presented by the Magisterium. He cites Pope Benedict XIV to remind us that Catholicism does not admit "more or less": "Such is the nature of Catholicism that it does not admit of more or less, but must be held as a whole or as a whole rejected" (p. 79).
Coomaraswamy denounces the "pick-and-choose" mentality that permeates modern Catholicism. He invokes Saint Edmund Campion: "He believes no one article of the Faith who refuses to believe any single one". The text criticizes the introduction, by Vatican II, of the concept of "hierarchy of truths", which suggests that some dogmas are less important than others, opening the door to suicidal ecumenism where fundamental doctrines (such as the Immaculate Conception) are set aside to please heretics (p. 80).
🚫 The lie of the "evolution of dogma" The author frontally attacks the modernist myth that doctrine can "evolve" or "develop" in the sense of changing its meaning. He cites the First Vatican Council: "The meaning of the sacred dogmas must be perpetually retained... nor may it ever be departed from under the guise or in the name of a deeper insight" (p. 82).
Coomaraswamy unmasks the "theology of development" used to justify current heresies. True development is the explication of what was implicit, never the contradiction of what was taught before. The new church, however, under the pretext of "adaptation" (aggiornamento), adopted the idea that truth changes with history and with the "collective conscience" of humanity, a purely Marxist and Teilhardian idea that destroys the very notion of Divine Revelation.
🕯️ Subjective faith: not a "blind feeling" Subjectively, Faith is the virtue by which we assent to these truths. The author emphasizes that Faith is an act of the intellect moved by the will under Grace. It is not a "blind feeling" nor a "religious experience" welling up from the subconscious, as condemned by Saint Pius X in Pascendi.
The text ridicules post-Conciliar definitions of faith. It cites surveys showing that the majority of modern clergy view faith as an "encounter with Jesus" rather than assent to defined truths. The author exposes the vacuity of theologians like Karl Rahner and John McKenzie, who view dogma as a "product of theology" subject to historical evolution. The new faith is vague, ambiguous, and ultimately Protestant, as it is based on private judgment and subjective experience, not on the authority of God revealing.
❓ Doubt as a virtue in the new church Coomaraswamy points out the diabolical inversion where doubt, once a sin against faith, has become an intellectual virtue in the new church. He cites Paul VI saying that "faith is for doubting" (p. 89). The author reaffirms traditional teaching: voluntary doubt regarding any revealed truth is a grave sin. Faith demands absolute certainty, for it is based on the veracity of God.
⚖️ Faith without works is dead The chapter also addresses the Lutheran heresy of "sola fides" (faith alone saves), which has infiltrated the modern Catholic mentality. The author reaffirms the Council of Trent: faith must be living, operating through charity and good works. The idea that "everyone is saved" regardless of their works or beliefs (apocatastasis), subtly promoted by John Paul II, is classified as a betrayal of the Gospel.
⚡ Conclusion: the great apostasy The author concludes that the "faith" of the Conciliar Church is not the Catholic Faith. It is a humanistic, evolutionary, and subjective faith. The Church of All Times demands the submission of the mind to Truth; the New Church demands the submission of Truth to the modern mind. The faithful Catholic must reject this new religion. "Refusal to give assent makes us slaves of our own 'personal judgments', and in the last analysis, to our own passionate natures" (p. 92). True freedom lies in submission to the immutable Truth of Christ, not in the freedom to err promoted by Vatican II.