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Fumus Satanae |
(The Smoke of Satan)
Atila Sinke Guimarães
The gnostic and kabbalist roots of progressivist doctrine
revealed in this Volume VIII of the Collection on Vatican II
When listening to progressivists or reading their works, you certainly have thought: ‘What a complicated, confusing language! I cannot fully grasp what they are trying to say.’
You are right, because so far not a single work exists clarifying these confused points and their doctrinal background.
Now, with Fumus Satanae (The Smoke of Satan) Atila Sinke Guimarães makes accessible for every reader the full thought of Progressivism.
An Eternal Feminine, a Christ existing before time, an androgynous Adam, a sin committed inside the Trinity, an Eternal Redemption: These and other strange topics are set forth and examined. The result is a clear analysis and shocking exposé which shows that Progressivism is the synthesis not only of all the heresies, but also of the errors of Gnosis and the Kabbalah.
By exposing this concealed doctrine, Guimarães gives us an essential tool to free the Church from her infiltrated enemies.
Fumus Satanae, a must read for every Catholic.
A pearl of the Collection Eli, Eli Lamma Sabacthani !
Below you will find the Table of Contents to
Fumus Satanae and the Introduction
Format: Paperback, 400 pp. (A-32)
Purblisher Tradition in Action, Inc., Los Angeles, CA
Publication Date: February 2015
Price: $ 20
Table of Contents
INTRODUCTION - read here
Chapter I - THE ‘ETERNAL FEMININE’
1. Notion of the ‘eternal feminine’ & its genesis
A. Romanticism and the formation of the ideal woman
B. Feminism and the rise of the woman in today’s world
C. With the personalist perspective on woman, the Church assists a weakened Feminism
2. The Conciliar Popes endorse the ‘Eternal Feminine’ doctrine
3. Elements that characterize the ‘Eternal Feminine’
A. Terms and metaphors for the ‘Feminine’
B. The ‘Feminine,’ the ‘envelope’ of God
C.The ‘Feminine’ is a cosmic force immanent in Creation; a transcendent Pleroma between Creation and God
4. The ‘Feminine’ & Wisdom
5. The ‘Feminine’ & the Holy Spirit
6. The ‘Feminine’ & Mary
Chapter II - THE ANDROGYNOUS CHRIST
Chapter III - THE SPIRIT
1. Elements for the definition of Holy Spirit
A. The Spirit within the Trinity
B. The Pneuma and Christ
2. Pneuma and Pleroma doctrine
Chapter IV - THE PRE-EXISTENT MAN, ADAM KADMON
1. A new notion of time: ‘subjective time’
A. The concept of subjective time, borrowed from flaws in Jewish psychology
B. An abusive interpretation of St. Augustine to ‘legitimize’ the progressivist notion of time
C. Through universal evolution, matter would tend to spirit & material time to spiritual time
D. Space and time – an inverted criteria
E. The ‘Time of Grace’
2. The ‘Jerusalem that is above’
A. St. Augustine’s thinking on created Wisdom and the Celestial Jerusalem
* Unrealized possibilities
* Exceptions are examples of uncreated orders
* Realities in human relationships that appear as ‘persons’
* Symbols that lead us to non-existent ‘persons’
* A hypothetical ‘world of ideas’
B. The ‘Jerusalem that is above’ according to the progressivists
3. Adam Kadmon and the humanity of the Eternal Christ
Chapter V - THE PROGRESSIVIST KENOSIS OR THEO-DRAMA
1. Psychological-doctrinal foundation of kenosis
A. If God were not to suffer with man, He would not be good
B. God could not be impassible
C. An eternal Hell could not exist
D. A false foundation
a. God’s impassibility is indispensable to attenuate human suffering
b. In the Passion there was the suffering of Man for our redemption and example, and the impassibility of the Word for our hope and comfort
c. Solidarity for our neighbors detached from Faith & reason is nothing more than an instinct
2. Trinitarian kenosis
A. The Suffering of God with regard to human solidarity
B. The Suffering of God with regard to the Incarnation of the Word
C. Suffering in God, the fragmentation of the Holy Spirit
3. The Kenosis of the Eternal Christ
A. Various elements of the kenosis of the Eternal Christ
B. The original cause for the kenosis of the Eternal Christ
C. Did the Eternal Christ commit an ‘original sin’?
D. Is an ‘original sin’ possible in the Divinity?
4. The kenosis of the ‘Jerusalem that is above’ & the divine ‘sin’
A. The ‘adultery’ of the Eternal Church
B. The nuptial relationship between the Eternal Christ & the Eternal Church
a. The image and likeness of God would occur principally in the man-woman relationship
b. Original sin would be individualism, which caused the initial ‘man’ to rupture into man and woman, with the dominion of man over woman
c. Redemption ended the distinction between man & woman in Christ and propitiated our return to the initial ‘man’
d. These principles applied to the relations between Christ & the earthly Church
e. Relations between the Eternal Christ & the ‘Jerusalem that is above’
5. The “Trinitarian sin,’ applying the interpretative key of the ‘Jerusalem that is above’
Chapter VI - THE WAR OF GODS
1. Creation, as a work of the Father, is a world of darkness & perdition with a demonic character
2. The Father condemns Christ and delivers Him to death by means of Judas
3. On the Cross: The confrontation of the God-Justice with the God-Goodness
4. With the ‘redemption’ of Hell, the Son’s defeat becomes a definitive victory
5. Strange affinities of von Balthasar’s Christ and the Devil
A. Did Christ also ‘redeem’ the Devil?
B. If the Devil is a personal being, he ascended to Heaven with Christ
C. If the Devil is a cosmic force, does he have real existence?
D. Von Balthasar re-opens his empty Hell to throw those who oppose his nuptial communion into it
6. Answering objections
A. Given that the declared intent of von Balthasar is to preach a “theology of love,” it seems forced to present his texts under
the prism of hatred
B. Based on the thinking of one single author, it seems exaggerated to reach so generalized a conclusion, encompassing all the currents of Progressivism
C. The doctrine presented is so unusual, different from anything known, that it seems an imaginary composition of the Author of this Collection
Chapter VII - AFFINITIES AMONG THE PROGRESSIVIST TRINITARIAN DOCTRINE, GNOSIS & THE JEWISH KABBALAH
1. Premises of Gnostic & Kabbalist thinking
A. Difficulty in harmonizing the various gnostic & kabbalist doctrines
B. Philosophical-theological presuppositions of different gnostic and kabbalist systems
a. Gnostic systems: Two background matrices
b. The Jewish Kabbalah
a.b. The Jewish vice of imitating other peoples is at the origin of the Kabbalah
b.b. The Kabbalah, the common denominator of the various Gnoses
b.c. The Kabbalah: An occult conspiracy against the Faith & an attempt to make it relative
b.d. The Kabbalah: Two background matrices
C. General criterion of harmonization
2. Limits and method of demonstration of the affinities among gnostics, kabbalists & progressivists
3. The Eternal Feminine
A. The Eternal Feminine in the Gnostic Sects
a. Adepts of the Mother (2nd century)
b. Barbelo gnostics (3rd century)
c. Archonites (4th century)
d. Marcosians (2nd century)
e. Valentinians (2nd & 3rd centuries)
f. Gnostics of the Philosophumena (3rd century)
g. Coptic gnostics (3rd century)
h. The system of Valentinus
B. Affinities with the progressivist doctrine
C. The Feminine in the Jewish Kabbalah
• The theory of the sephirot, foundation of the theogony of the Zohar
D. Affinities with the progressivist doctrine
4. Divine Androgynism
A. Divine Androgynism in Philo of Alexandria & in the Jewish Kabbalah
B. The Sexual Law & Androgynism, Foundations of the Kabbalah
C. The earthly Adam was androgynous according to the Kabbalah
D. Gnostic confirmation: The First Man was androgynous
E. Affinities with the Progressivist Doctrine
5. Spirit, Pneuma & Pleroma
A. Affinities between the gnostic & progressivist doctrines
B. Affinities between the kabbalist & progressivist doctrines
6. Adam Kadmon, the ‘Jerusalem that is above’
A. Affinities between the gnostic & progressivist doctrines
B. Affinities between the kabbalist & progressivist doctrines
a. Adam Kadmon – Origin, definition, names
a.a. From its origin to the medieval Kabbalah
a.b. Definition of Adam Kadmon & similarities to the Eternal Christ of the progressivists
a.c. Other names to designate Adam Kadmon
b. The Kabbalah’s ‘Celestial Jerusalem’ & its similarities to progressivism
A. Analogies between the gnostic doctrine & the progressivist kenosis
B. Common points between the Kabbalah & the progressivist Kenosis
a. Suffering in God caused by the degradation of the sephirot
b. Suffering in God & the origin of evil
c. Kenosis in God according to the ‘Theory of Concentration’
d. The ‘Fall’ in God & the theory of the ‘Breaking of the Vases’
e. To accomplish the Redemption, the ‘Messiah’ should descend into Hell
f. The kabbalist concept of the Sin of Adam
8. The War of Gods
The Introduction to Fumus Satanae
In Volume VII, Destructio Dei, we proved that conciliar Progressivism denies the concepts of God as an Absolute, Transcendent and Personal Being and, thus, opposes the most fundamental Catholic doctrine. Now, let us analyze the consequences of those denials.
We have already had the opportunity to give the Reader an overview of the extravagant doctrine adopted by conciliar thinkers (Destructio Dei, Chap II) that replaces the sacred teaching of the constant Catholic Magisterium, which was always based upon Revelation – Scripture and Tradition – and confirmed by the assistance of the Holy Spirit. This new doctrine is so extravagant that it leaves the ambit of serious thought and approaches the realm of gnostic and kabbalist fables.
For this reason we use the term dramaturgy to describe it since it is similar to a theater tragedy that tries to “explain” the Trinitarian mystery by reducing it to the human level and appealing to the passions and emotions of the spectators.
The progressivist Trinitarian tragedy has its own plot and performers. Since we have viewed the trailer of this drama in the preceding Volume VII, here we will aim to display the complete fable and document it, showing that it is defended by some of the most important theologians of this conciliar epoch.
As we present the various actors of this performance, the drama line will emerge. We will play, therefore, the role of a narrator who explains the transitions between the acts of the tragedy, helping to fill in the omitted parts of the presentation for the spectator.
It seems indispensable to remind the Reader that we did not find the ensemble of this progressivist Trinitarian doctrine exposed in a clear and systematic manner. This doctrine invariably presents itself in a fragmented fashion throughout the works of its adepts, who simultaneously 'veil and reveal' the full ensemble.
Anyone who wants to envisage its complete architecture – as we propose to do – must, therefore, assemble many disconnected texts found here and there. This obliges the analyst to
draw hypotheses to demarcate the underlying thinking that is veiled in various documents. This is the only method available to those who have not been initiated into the progressivist secrets.
The inconvenience of this method is that each point cannot be proved in a scholastic way; on the other hand, its advantage is that the blurred parts of the doctrine can be clarified piece by piece, thus allowing the Reader to understand the concepts by gradually drawing in on them. Further, it is an inductive method totally accepted in the academic milieu, corresponding to the famous Maieutic method of Socrates, where the hypotheses play an important role in the discovery of the truth.
This method has yet another characteristic. As the theme develops, the initial hypotheses become clear and generate precise answers. In the end, the whole picture emerges coherently and we can achieve the objective of knowing the ensemble.
It is a system commonly used in theater dramas, where we rarely learn the story line in a systematic way, as in a classroom lecture. Given that in this volume we will deal with the
progressivist Trinitarian dramaturgy, it seems an adequate method to adopt.
By following the development of the hypotheses, their confirmations and their apparent denials in the documents, the Reader will be simultaneously discovering the backdrop of progressivist thought and exercising his astuteness, as if he were watching a theater play.
The progressivist Trinitarian doctrine is so different from Catholic doctrine that it is difficult for us to fully refute each step based on the teachings of the Church. This inconvenience is understandable since the Holy Church usually only condemns those erroneous doctrines that have some appearance of truth. Regarding fables and myths, like those of the progressivist Trinitarian conception, she rarely censures them officially.
One exception to this rule was at the time of the Apologetic Fathers, when various Fathers, in particular St. Irenaeus, strongly condemned the gnostic theories that were infiltrating the flock of Christ. After that early era, the Church generally viewed such fables with a majestic and supreme disdain, considering them as products of unbalanced imaginations that did not deserve to be taken seriously.
We will make, therefore, an exposition without any particular concern to show the heterodoxy of each part of the progressivist Trinitarian doctrine. At the end, the Reader will have a panoramic view of its thinking as well as the necessary elements to compare it with Catholic doctrine on the Triune God, already presented in Volume VII.
Further, we will dedicate one chapter to analyze the many affinities of the progressivist doctrine with the doctrines of some gnostic sects, as well as some “Trinitarian” conceptions
of the Jewish Kabbalah.
Once acquainted with the gnostic and kabbalist doctrines on this topic, the Reader can readily evaluate the affinities the progressivist Trinitarian doctrine has with them.
The Trinitarian progressivst drama unfolds in three different spheres.
First, in the divine sphere where we find curious “actors”: The Father, shown as a judge without mercy; the Son, who appears as a feminine element before the Father and as a masculine one before the Church; and the Holy Spirit, portrayed as the phallus that joins a man to a woman in their carnal relations…
Between the divine and the earth, a second sphere situated outside of time appears, an eternal sphere. In it one finds a first Man and a primeval Woman. Adam and Eve? Christ and Mary?
Yes to both: The first Man has the curious characteristic of identifying himself at times with mankind understood as an idea, at times with Adam – a personal, eternal and primeval
Adam – and at times with Christ, consequently, with the Divine Word hypostasized with man. The eternal Woman has similar characteristics: at times she is Wisdom, at times Eve, at times
Mary and, at other times, the eternal Church.
It is in this “Jerusalem that is above” that a good part of the drama unfolds. In it appears an “original sin,” a “passion,” an “eternal Christ,” a “holy Church” that follows him and a “sinner Church” that is cast out of the eternal sphere.
Finally, there is a created sphere, the third stage of the drama, which exists and develops its history based upon what happens in the eternal sphere.
The historical Passion of Christ, for example, would be nothing but a consequence of Christ’s “eternal passion.” The life of the earthly Church, analogously, would be a reflection of what happens in the “eternal Jerusalem.” To make things still more complex, some of these performers freely move from one sphere to another: Christ and Mary, Adam and Eve, the Sophia or Wisdom immanent in all creation, etc.
Thus, our Reader should prepare himself to watch a drama that simultaneously unfolds on three distinct stages, with frequent inter-action among them.
Let us try to make sense of this confused fable.
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