The Guide Of The Post-cataclysmic Catholic

By Pedro Henrique Barreto De Lima

The guide of the post-cataclysmic Catholic elaborates on a philosophy of history, taking into account the Catholic Church and its current role or lack thereof in the public arena. It delves into the importance of the Rochester Benedictine monks of Most Holy Family Monastery, as well as into the René Guénon literature (along with its importance). This deep insight regarding the conceptional emptiness of today, encompasses both what s high up and down bellow, the agony and the ecstacy of the modern world. 

• Language: English
• Publisher: Clube de Autores
• Release date: Oct 23, 2020

Book preview

The Guide of the post-cataclysmic Catholic The Marriage of the

World and Babylon, the great

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The Guide of the post-cataclysmic Catholic Preface

You are supposed to

faze before cataclysmic times, or better yet, there is a certain

foreboding to

cataclysms that makes their arrival preceded by unrest and dizziness.

Respectability’s leaving the precinct is one such foreboding sign.

Another is drunkenness, whether literal or

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The Guide of the post-cataclysmic Catholic figurative, for some

things are so grave as to require comical

foreseeing as a

smoothing technique.

A third (and not the

least) foreboding sign is the growing inability to tell drunkenness from sobriety.

I’m toddling, and

hauling it off, to be sure, precisely because the subject is so grave. It 7

The Guide of the post-cataclysmic Catholic means, in a way, there is much to the present

writing that is about celebrating, having a drink even, as far as it can go without staining the aimed purpose.

Explaining is about joy; and my hope is the joy I carry should be the

effect of careful

consideration,

Aristotelean ethics-like balance; not a shabby substitute. I see before 8

The Guide of the post-cataclysmic Catholic me a monster which has woven a powerful web

of illusion; to the point of embarrassing speech and slipping one over on it as a matter of course.

If I fail in raising my voice from the muddle, this will have been a sour attempt indeed. I give the reader a

philosophy of history, a metaphysical essay, and I will hold my ground to the end to try and make 9

The Guide of the post-cataclysmic Catholic it a demonstration. If I end up failing to see eye to eye with the reader on what follows, it won’t be for lack of effort.

Joy in the midst of

tyranny’s woes and

mute air, that’s what I go for, and the invitation to it I presently extend to the reader.

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The Guide of the post-cataclysmic Catholic Part 1 – The groom

Chapter 1 – How dogma is no longer considered food for the soul

Dogma is supposed to

stretch away from its surface to an inner

subtle source hence it came. Thus, if you grab its surface, you grab, to an extent, its

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The Guide of the post-cataclysmic Catholic fountainhead. Confess and live.

Everyone supposedly

knows how it is said to work, except the issue becomes patchy when it comes to the idea that, since dogma is to be a food for the soul,

ignorance or denial of it is evil; howsoever this or that dogma may seem to be detached from

moral precept or

tangible truth.

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The Guide of the post-cataclysmic Catholic To give an example,

were one to say of the

Eastern Orthodox who deny the filioque (the thesis according to

which the Holy Ghost

proceeds from the

Father and the Son, not just the Father), that they are heretics and damned; the

consequence would be

simply to upset one’s audience, or perhaps

invite said audience to 13

The Guide of the post-cataclysmic Catholic engage in physical

violence. Hyperbole or not (the last statement), it is simply a fact the enforcement of dogma

belonging to former

ages has basically no place in the

contemporary world’s

mainstream arena; albeit the former enforcement agents are more

prestigious than ever.

Those who linger in

those agents’ ways are 14

The Guide of the post-cataclysmic Catholic seen as an apocrypha

coven of hypnotist

zealots. Let orthodoxy prevail, and be muted.

Since dogma is no

longer seen as food for the soul, it looks like something absurd, an

enigmatic frivolity, that anyone should ask

another to apologize

publicly for having

promoted erroneous

doctrines inadvertently; also, it would look quite 15

The Guide of the post-cataclysmic Catholic out of ordinary if said rectification were bore by the guilty one with misgiving or concern

about the error having been spread. It is but passers-by casual

tapping walk the

indifference towards

whether or not people misunderstood

something and gave

over a wrong heretical account; whoever

disagrees with said

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The Guide of the post-cataclysmic Catholic indifference being a snip or a would-be-harrowing punk.

To those who belittle being mindful of dogma all applauses. To those who value being

mindful of dogma it

were luck to have a

booing indignant

response, since the case is one of invisibility rather than indifference.

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The Guide of the post-cataclysmic Catholic Thus, it is really not as much a question of

serving, right now, a fattening justification in favor of dogma

concerns; this would be (besides difficult to do up front) accidental to the present point. The point is dogma is not something people are

mindful of.

The issue is so

intriguingly muddled

that even the latter point 18

The Guide of the post-cataclysmic Catholic can hardly be made, for there’s the spread-out notion that orthodox bigotry is a pressing contemporary matter. I pose, contrary to it, that such notion is quite

misleading (in addition to being outrageous), and is, usually, but

based on instances of residue doctrinal

concerns; namely, it has more to do with a

violation of convention 19

The Guide of the post-cataclysmic Catholic and sentiment than a

violation of concept

(that is, dogma).

To sum up, firstly I’d like to demonstrate that dogma matters. I can’t up front, if at all, for the matter is muddled.

Secondly, I’d like to demonstrate that people are not mindful of

dogma. I got busted in here too.

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The Guide of the post-cataclysmic Catholic Lastly, it seems I’ll have a drink.

Chapter 2 – The

relations of dogma and etiquette

Etiquette is the science of being respectable, albeit it is the least respectable of sciences to bring up. One might as well break any bond of friendship formally, after proposing to others 21

The Guide of the post-cataclysmic Catholic the study of etiquette.

The reason for it is that, with regard to some

types of knowledge,

whilst walking the walk shows respect, talking the talk shows

disrespect. Applying

etiquette is king in the eyes of the beholder; on the other hand,

explaining the necessity of its study sounds like a

kiss and tell move.

People may fork out

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The Guide of the post-cataclysmic Catholic agreeing with the

suggestion, but often just for the sake of

politeness, or perhaps to save face.

Thus, applying etiquette has much to do with

walking the