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AI Overview Focus on the quote's components: "Man to look upon himself": This refers to a perceived emphasis on human experience and self-reflection within the Council's documents. "Immanentist (anti-Charity) mindset": This suggests a philosophical and theological shift towards humanism or anthropocentrism, which Ripperger sees as contradicting true charity. "Charity is love of God and love of neighbor for the sake of God": This is a traditional theological definition of charity. "God constitutes the formality, i.e. perspective taken on one's neighbor": This is a key point, as Ripperger explains that the love of neighbor is directed towards God.

AI Overview Focus on the quote's components: "Man to look upon himself" : This refers to a perceived emphasis on human experience and self-reflection within the Council's documents. "Immanentist (anti-Charity) mindset" : This suggests a philosophical and theological shift towards humanism or anthropocentrism, which Ripperger sees as contradicting true charity. "Charity is love of God and love of neighbor for the sake of God" : This is a traditional theological definition of charity. "God constitutes the formality, i.e. perspective taken on one's neighbor" : This is a key point, as Ripperger explains that the love of neighbor is directed towards God.
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Fr. Chad Ripperger: "[Vatican II] Maritain..[says] man to look upon himself..fuels the immanentist [anti-Charity] mindset..Charity [is]..love of God and love of neighbor for the sake of God. One's neighbor is not loved his own sake but for the sake of God and God constitutes the formality, i.e. perspective taken on one's neighbor." (Topics on Tradition, pg 72)

Fr. Chad Ripperger: "[Vatican II] Maritain..[says] man to look upon himself..fuels the immanentist [anti-Charity] mindset..Charity [is]..love of God and love of neighbor for the sake of God. One's neighbor is not loved his own sake but for the sake of God and God constitutes the formality, i.e. perspective taken on one's neighbor." (Topics on Tradition, pg 72)
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Rist wrote that the apparently liberal Pope Leo XIII in a "major break...with earlier Church practice" of "virtues and vices" traditional language seemed to "almost single-handedly... [have] 'invented'... defence of rights" which was "hitherto largely secularist territory" (Infallibility, pages 50-51). Moreover, in Confusion in the West, Rist speaking of a founder of "rights" language in the Church, Bartholome de Las Casas, who went against tradition: "dating back to Augustine identified all virtues as modes of love [caritas or charity], Las Casas ... made rights a matter of justice." (page 81)

Edward Feser @FeserEdward Really, this isn’t hard. When, on a matter of faith or morals, popes speak ex cathedra , or when they simply reiterate what has always been taught by the Church for millennia, they are infallible. When they make novel utterances in a non- ex cathedra context, they can err. Quote A.A. @madlabrador_ · 7h Replying to @FeserEdward So the sitting pontiff can teach errors in matters of faith and morals then? I thought that he’s incapable of such feat according to Pastor Aeternus. Being honest here: either Francis is longer the pope or the gates of hell has prevailed. Show more 12:18 PM · Mar 19, 2024 · 7,196 Views 16, 1913, Rome, Italy) Italian prelate who played a notable role in the liberalization of the Vatican under Leo XIII.  Mariano Rampolla | Pope Leo XIII, Vatican, Cardinal - Britannica "Cardinal Rampolla was the origin even earlier (the Secretary of State of Leo XIII), as he was accused of occult membership when he was elected pope in 1903 and then...
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Difference Between Social Justice and Christian Charity: The notion of justice implies that what is given is owed to the recipient; charity, on the other hand, acknowledges the reality of a free gift that is not owed to the recipient. This difference is obscured in contemporary liberal societies where, because of the absence of transcendent metaphysical commitments, the demands of social justice replace charity. A Thomistic analysis, however, recognizes a metaphysical order as the basis for justice. This order limits the sphere of justice and so allows for acts of charity motivated by love for God. If we do not recognize this distinction, we reduce all charitable acts to acts of justice and therefore ignore the most important debt of all: the debt humans owe to God that can only be repaid by loving Him and our neighbor.

https://www.researchgate.net/publication/272879650_On_the_Difference_Between_Social_Justice_and_Christian_Charity  
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For the Modernist, however, man’s salvation lies not in conversion, not in being drawn upwards to God ; but rather in “fostering all that is truly human”, so that through “dialogue” and mutual sharing of human experience we might evolve into the fullness of human maturity which somehow is identified with Christ. In its extreme form, such an attitude simply degenerates into full-blown pantheism (as in the writings of Teilhard De Chardin). In more moderate forms, it comes to us in the form of such movements as Christian Phenomenalism, or the Integral Humanism of Jacques Maritain. The really disturbing and seductive thing about the writings and teachings of Modernists is that they offer an apparently acceptable fusion of orthodoxy and heresy. Pope Pius X points out in Pascendi

http://waragainstbeing.com/parti/article1/ Science and The Philosophy of Deceit The War Against Being http://waragainstbeing.com  › parti › article1 In its extreme form, such an attitude simply degenerates into full-blown   pantheism   (as in the writings of Teilhard De   Chardin ). . http://waragainstbeing.com/parti/article1/ For the Modernist, however, man’s salvation lies not in conversion, not in being drawn upwards to God ; but rather in “fostering all that is truly human”, so that through “dialogue” and mutual sharing of human experience we might evolve into the fullness of human maturity which somehow is identified with Christ. In its extreme form, such an attitude simply degenerates into full-blown pantheism (as in the writings of Teilhard De Chardin). In more moderate forms, it comes to us in the form of such movements as Christian Phenomenalism, or the Integral Humanism of Jacques Maritain. The really disturbing and seductive thing about the writings and te...
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Three Monarchs: Two Saints and a Tyrant – Part II

https://nobility.org/2018/04/three-monarchs-two-saints-and-a-tyrant-part-ii/ Three Monarchs: Two Saints and a Tyrant – Part II April 26, 2018 Continued from Part I Cordoba Santiago de Compostela Cordoba reached the height of its material splendor under the Omayyad Caliphate of Abdu-r-Rahman III (d. 961) and the ruthless dictator Al-Mansur (d.  1002) who, after he razed the great church of Santiago de Compostela,  forced Christian captives to carry the huge church bells back to his capital city. Thereafter, the opulent city suffered something of a decline in wealth and culture because of the repeated conquests of the fundamentalist Berbers from North Africa (the Almoravides and Almohades). Nevertheless, Cordoba remained a formidable target for any Christian attack. One night during the cold, rainy season at the end of 1235, a group of adventurous knights scaled the walls and gained possession of one of the suburbs and sent word to Fernando explaining their precarious circumstan...
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