On Judging, Conscience and Predestination

This book is actually the third in a series dealing with a quasi-religious phenomenon of relatively recent times called “The World Council of Churches”. The central book simply has the title of the organisation, but the author found a Protestant (Lutheran) pastor, Professor Dr. Peter Beyerhaus, who could see the disastrous direction in which the organisation was heading. Thus Frits Albers wrote the first in the series called “The Beyerhaus Effect” in 1977. Both of these books have been published quite recently by En Route Books and Media. We recommend that those who read this description read also the descriptions of the two already published.

This book the third entitled “Judgement, Conscience and Predestination” was written only three months after the central one in 1991. For the author evidently saw the need to complete his “argument” (in fact a trenchant critique, thoroughly founded in Scripture and the teaching of the Common Doctor of the Church Saint Thomas Aquinas) against an organisation that is justly held to be a leading player in what Pope Saint Pius X described in 1910 as “the great movement of apostasy being organised in every country for the establishment of a One World Church”.

That movement is more influential today than it was when Frits Albers wrote, though he saw clearly then its potential to infiltrate the very practices of the Catholic Church and have a malign influence on the shepherd’s teaching role of the episcopacy itself. No one needs any convincing of this today. For Australians just note the fact that in 1994 the ACBC blindly joined the Australian branch of the WCC.

There are of course many, including Catholics, even Dominicans, who have been taken in by the organisation’s claim to be the new “Christian Church” of the future displacing the Catholic Church of the past (2000 years). One does not have to have unity in doctrine to be a member. Suits many a modern liberated religious person.

Frits Albers was one of the few who saw the errors/heresies that lay hidden within the initially violent revolt, but persisting in veiled forms, against the divine authority of the Catholic Church, dating from the Protestant “Reformation”. He neatly combines them into a collection of the misinterpretations of the traditional teaching on Faith and Morals with regard to Judging, Conscience and Predestination. Anyone familiar with Protestant theology will readily recognise this. The reader who carefully studies what he has to say will gain an education in those matters not only central to the teaching with regard to the practice of the Faith but also as he acutely points out, following closely St. Thomas, to the understanding at the level of natural morality. The treatment on the common difficulty of reconciling the two levels of making judgements of others, between the inner state of their souls and the evident everyday necessity to judge them by their actions, and omissions, is particularly instructive even for those well versed in Moral Philosophy.

However, there can be no doubt that the reader will find for himself the value of this third book.