PART
VIII:
In
Parts 1-7 of this series, we have discussed the "mentality"
of the Second Vatican Council, both generally and in particular.
In the final installment we will conclude with the ending
treatment of
its doctrinal errors regarding bad pastoral policy across
a broad range of issues.
16)
Bad
Pastoral Teaching in the Directives Given to Missionaries
►
Missionary activity ought to be born of the word of God,
particular autochthonous churches should be sufficiently
established and should grow up all over the world, endowed
with their own maturity and vital forces. Under a hierarchy
of their own, together with the faithful people, and adequately
fitted out with requisites for living a full Christian
life, they should make their contribution to the good
of the whole Church. (Ad Gentes §6)
►
Therefore,
let the missionaries, God's coworkers,... raise up congregations
of the faithful such that, walking worthy of the vocation
to which they have been called (cf. Eph. 4:1), they may
exercise the priestly, prophetic, and royal office which
God has entrusted to them. ...The ecumenical spirit should
be nurtured in the neophytes [!], should take into account
that the brethren who believe in Christ are Christ's disciples,
reborn in baptism, sharers with the People of God in very
many good things. (AGS15)
►
Equally, in the formation of indigenous clergy, the pupils
must
in
coordination with the Secretariat for Promoting Christian
Unity,... search out ways and means for bringing about
and directing fraternal cooperation as well as harmonious
living with missionary undertaking of other Christian
communities [with no directive to convert them], that
as far as possible the scandal of division may be removed
(AG §29).
[T]he
common requirements of priestly training, including the
pastoral and practical ones prescribed by the council.
..should be combined with an attempt to make contact with
their own particular national way of thinking and acting
(AG §16).
►
Religious institutes, working to plant the Church, thoroughly
imbued with mystic treasures with which the Church's religious
tradition is adorned, should strive to give expression
to them and to hand them on, according to the nature and
the genius of each nation. Let them reflect attentively
on how Christian religious life might be able to assimilate
the ascetic and contemplative traditions, whose seeds
were sometimes planted by God in ancient cultures already
prior to the preaching of the Gospel. (AG §18)
One
would like to know what these "ascetic and contemplative
traditions" "whose seeds were sometimes planted
by God in ancient [pagan] cultures" are. This is the
same error contained in Lumen Gentium §8, which speaks
of "elements of salvation" outside the Church,
not only those within the "separated brethren"
but also in the pagan religions.
►
But in order that the missionary activity of the bisnops
may be exercised more effectively for the good of the
whole Church, it would be expedient for the episcopal
conferences to take charge of those affairs which concern
the orderly cooperation of their own region. In their
own conference, the bishops should deliberate about..."
(AG §38)
Following
this passage is a rather long list of matters reserved to
the bishops' competence, carried out without any control
on the part of the Holy See.
17)
Bad
Pastoral Teaching in the Directives on Lay Apostolates
►
That in the "organization of lay apostolates"
there ought to be instilled a "specific education,
theoretical and practical" for "good use of the
means of social communication" (Inter Mirifica §16).
►
The lay faithful ought to contribute to "universal
progress in human and Christian liberty" (Lumen
Gentium §36). Here is another example of the lay myth
of progress accepted by the Council, with its exaltation
of "liberty."
Let
everyone consider it his sacred obligation to esteem and
observe social necessities as belonging to the primary
duties of modern man. For the more unified the world becomes,
the more plainly do the offices of men extend beyond particular
groups and spread by degrees to the whole world. But this
development cannot occur unless individual men and their
associations cultivate in themselves the moral and social
virtues [Which? The definition is generic. -Ed.]
and promote them in society; thus, with the needed
help of divine grace men who are truly new and artisans
of a new humanity can be forthcoming. (Gaudium et Spes
§30)
So,
the Council invokes the help of Divine Grace in a paragraph
dedicated to "surpassing or overtaking the individualistic
ethic"-without being at all specific-and to the exaltation
of a "social" vision of ethics, which echoes the
false doctrines of Socialism and Communism!
Christians
are convinced that the triumphs of the human race are
a sign of God's grace and the flowering of His own mysterious
design. (GS§34)
And
what are these "triumphs of the human race"?-The
Suez Canal? The advent of the 8-hour work day? Universal
right to vote? The discovery of penicillin? A cure for AIDS?
At that time of the writing of Gaudium et Spes, it
was Communist propaganda that often spoke of "triumphs
of the humanity on the move."
Human
activity, to be sure, takes its significance from its
relationship to man. Just as it proceeds from man, so
it is ordered toward man. For when a man works he not
only alters things and society, he develops himself as
well. He learns much, he cultivates his resources, he
goes outside of himself and beyond himself. (GS§35)
But
shouldn't "human activity" be ordered to God,
at least indirectly, from the moment when all that we do
is always in relation to the glory of God, and to finally
obtaining the Supreme Good?
Christians
should rather rejoice that, following the example of Christ
who worked as an artisan, they are free to give proper
exercise to all their earthly activities and to their
humane, domestic, professional, social and technical enterprises
by gathering them into one vital synthesis with religious
values, under whose supreme direction all things are harmonized
unto God's glory. (GS§43)
In
carrying out this unification, the laity will be
acting
as citizens in the world, whether individually or socially,
[and] they will keep the laws proper to each discipline,
and labor to equip themselves with a genuine expertise
in their various fields. They will gladly work with men
seeking the same goals. (Ibid)
...For
whoever promotes the human community at the family level,
culturally, in its economic, social and political dimensions,
both nationally and internationally, such a one, according
to God's design, is contributing greatly to the Church
as well, to the extent that she depends on things outside
herself. (GS§44)
The
reversal of the Church's mission thus reaches its zenith
in the praise of the world, which converts the Church to
its values.
►
May
the faithful, therefore, live in very close union with
the other men of their time and may they strive to understand
perfectly their way of thinking and judging, as expressed
in their culture. Let them blend new sciences and theories
and the understanding of the most recent discoveries with
Christian morality and the teaching of Christian doctrine,
so that their religious culture and morality may
keep pace with scientific knowledge and with the constantly
progressing technology. Thus they will be able
to interpret and evaluate all things in a truly Christian
spirit. (GS§62) [Emphasis added.-Ed.]
Here
is a form of pastoral style which proceeds in an exactly
opposite sense to that of St. Paul who wrote: "Being
of one mind one towards another. Not minding high things,
but consenting to the humble. Be not wise in your own conceits"
(Rom. 12: 16).
The
only response to this little "summary" of Conciliar
pastoral teaching for the laity is to label it a "mystery
of iniquity."
►
Today's
youth have a much more important role and influence in society:
Their
heightened influence in society demands of them a proportionate
apostolic activity, but their natural qualities also fit
them for this activity.... Adults ought to engage in such
friendly discussion with young people that both age groups,
overcoming the age barrier, may become better acquainted
and share the special benefits each generation can offer
the other. (Apostolicam Actuositatem §12)
The
representation of youth's "natural qualities"
has no apparent connection to reality, and neither does
the type of "discussion" between adults and young
people proposed here, sentimental and cloying as usual.
►
Catholics
should try to cooperate with all men and women of good
will to promote whatever is true, whatever just, whatever
holy, whatever lovable (cf. Phil. 4:8). They should hold
discussions with them, excel them in prudence and courtesy,
and initiate research on social and public practices which
should be improved in line with the spirit of the Gospel.
(AA§14)
GS§78
states: "...all Christians are urgently summoned
to do in love what the truth requires, and to join with
all true peacemakers in pleading for peace and bringing
it about." At the time, the expression "peacemakers"
or "men of peace" were common buzz-phrases Communist
propaganda.
The
collaboration of the Catholic faithful with "the separated
brethren" is demanded by "the quasi-common heritage
of the Gospel and the common duty of Christian witness..."
[with heretics and schismatics -Ed.]. And
this in turn "requires the cooperation of Catholics
with other Christians on the part of individuals and communities
within the Church, either in activities or in associations,
in the national or international field...." Moreover:
"Common human values not infrequently call for cooperation
between Christians pursuing apostolic aims and those who
do not profess Christ's name but acknowledge these values"
(AA §27). Thus: "By this dynamic and prudent cooperation...,
which is of special importance in temporal activities, the
laity bear witness to Christ, the Savior of the world, as
well as to the unity of the human family"(ibid).
So,
authentic Catholic Christian values are viewed as a function
of human values, which are therefore superior to them: in
fact, these are the human values which permit the unity
of the "human family" so dear to the Council.
To
cultivate good human relations, truly human values must
be fostered, especially the art of living fraternally and
cooperating with others and of striking up friendly conversation
with them. (AA §29)
18)
Bad Pastoral Teaching on Education
►
All men of every race, condition and age, since they enjoy
the dignity of a human being, have an inalienable right
to an education...that is in keeping with their ultimate
goal, their ability, their sex, and the culture and tradition
of their country, and also in harmony with their fraternal
association with other peoples in the fostering of true
unity and peace on earth. (Gravissimum Educationis
§1)
Aside
from the fact that it presents nothing Catholic, the educational
ideal proposed here appears both Utopian and contradictory.
In fact, what should one do if the "culture" and
the "tradition of their country" prove to be opposed
to what is expressed in "fraternal association with
other people"?
►
Children
and young people ought to "be given also, as they advance
in years, a positive and prudent sexual education"(GE§1)
No
comment. Public sex education, introduced into the school
system, was explicitly condemned as being immoral and corrupting
by Pope Pius XI in the encyclical Divini Illius Magistri
(1929; Denzinger 2214) and by Pius XII in his September
18, 1951 allocution to fathers of families. The popes required
that sex education be left to parents' private assessment
and prudence.
The
Church is bound as a mother to give to these children
of hers an education by which their whole life can be
imbued with the spirit of Christ and at the same time
do all she can to promote for all peoples the complete
perfection of the human person, the good of earthly society
and the building of a world that is more human. (GE §3)
The
help offered by the Church to all people therefore does
not in any consistent way include being imbued with "the
spirit of Christ."
Therefore
the Church esteems highly those civil authorities and
societies which, bearing in mind the pluralism of contemporary
society and respecting religious freedom, assist families
so that the education of their children can be imparted
in all schools according to the individual moral
and religious principles of the families. (GE§7)
[Emphasis added. -Ed.]
Isn't
this just an elegant way of promoting religious and moral
indifference?
►
Theology
faculties ought to make more penetrating inquiry into
the various aspects of the sacred sciences so that an
ever deepening understanding of sacred Revelation is obtained,
the legacy of Christian wisdom handed down by our forefathers
is more fully developed, the dialogue with our separated
brethren and with non- Christians is fostered, and answers
are given to questions arising from the development of
doctrine. (GE §11)
Since
it is altogether necessary in scholastic matters, every
means should be employed to foster suitable cooperation
between Catholic schools, and between these and other
schools that collaboration should be developed which the
good of all mankind requires. (GE§12)
The
Council held in highest esteem and among its first principles
what it ambiguously called "the good of all mankind."
Conclusion:
Return to True Doctrine or Perish
I.
It is bold to have accused a Council of the Catholic Church
of so many grave doctrinal and pastoral errors. It might
seem we are guilty of grave sin and suspect of heresy. However,
as we have reported, heresy is "the obstinate negation,
after having received Baptism, of truths which must be believed
by divine and Catholic faith, or obstinately doubting them"
(7983 Code of Canon Law, Canon 751). But the Second
Vatican Council did not condemn any error or define any
"truth" of the "divine and Catholic"
Faith. It didn't want to. It declared itself to be purely
pastoral and reduced its extraordinary Magisterium to the
level of what is canonically undefinable. Finally, it called
itself merely "authentic," and maybe not even
that. The authentic Magisterium has a right to the believer's
assent, but never with the consent given to dogmas of the
Faith, the willful denial of which is a mortal sin. Inasmuch
as what is "new" and good in Vatican II, it deserves
the consent one owes to a "pastoral" Council.
If not good, one can legitimately withhold consent. Consent
granted to elements of a "pastoral" Council is
founded on the rules of prudence to which the believer's
healthy reason and his sensus Fidei, his "sense
of the Faith," lead. Prudence, supported by sound reason,
demands that we listen to the voice of the sensus fidei,
which urges us to refuse our assent to the deliberations
of an ambiguous Council marred by error.
The
believer's prudence leads him to be constantly careful not
to offend God and to save his soul. The fear of God is reflected
in this caution and is one of the ways that grace acts in
us. The refusal of ambiguous and erroneous doctrines promulgated
by Vatican II is therefore not only licit and legitimate
according to canonical form and all of Tradition, it is
also imposed on us by the task of defending the deposit
of Faith. Each of us is "soldier of Christ" and
must fight for the Faith.
II.
The rejection of the false teachings of Vatican II does
not put us outside the Church. This refusal does not make
us heretics-neither formally nor materially-nor does it
make us schismatics, since we do not refuse our assent to
the legitimate orders given by authority.
Nor do we have any intention of leaving the Church in order
to set up or follow another. In fact, we judge the Council
in light of what the Church has always taught for 20 centuries,
beginning with our Lord and the Apostles. There is no shadow
of a doubt that the aggiornamento desired by Pope
John XXIII introduced novelties incompatible with
what has always been taught by the Church, and therefore,
irreconcilable with the deposit of faith.
We
have witnessed the overturning of the notions of the Catholic
Church, the Mystical Body, the Holy Sacrifices of the Mass,
the Priesthood, Catholic marriage, the Kingdom of God, Tradition,
the Incarnation, the Redemption, the Annunciation, of true
Religious Liberty, of man himself, of the just relationship
between Church and State, of what objectively constitutes
a heretic, schismatic, or non-Catholic.
From
Pope John Paul II, we have heard praise for the modern thought
condemned by his predecessors, modern thought to which the
Holy Father would like to certify as a way of enunciating
the eternal doctrine of the Church because the Church wants
to submit itself to a "continual reform" marked
more and more by the world's false values. This is intrinsically
hostile to Catholicism and negates all truths. The Council
should have condemned this modern thought; on the contrary,
it became complicit with it. Vatican II’s documents are
a dossier of the intellectual decadence of the Catholic
hierarchy, which, until the end of the reign of Pope Pius
XII, the Popes battled.
Those
who in good faith accept these false doctrines
certainly remain in the Church, but they live there like
trapped animals, objectively constrained by infidelity,
without realizing that they have no defense against the
danger of losing or gravely corrupting their faith. To accept
Vatican II with its tangle of contradictions, ambiguities,
and errors, barely masked by some purely formal homage to
tradition, is consequently impossible for anyone who realizes
this and intends to remain in the Catholic Church. This
is not the Church conceived by Vatican II,
which defined itself as the Church "of Christ,"
the "ecumenical" or "conciliar" Church,
and reduced to the minimum the use of the adjective "Catholic."
We are not ashamed of being or defining ourselves as Catholics,
and we are not ashamed to affirm the truth that the acceptance
of Vatican II causes us to be distanced from Tradition and
therefore from healthy doctrine with grave danger to our
soul. Without healthy doctrine it is extremely difficult
to observe the morality taught by our Lord and keep the
Faith.
III.
The fruit of Vatican II in
the Church and Catholic nations is corrupt. If it were otherwise,
why is the hierarchy still looking to discover the Council's
"true meaning" 40 years later?-It is because they
are convinced Vatican II was a "super-Council"
and because of its "new orientation" behave as
though true Catholic doctrine never existed before it. This
is the refrain of those who only worry about correcting
its "abuses," probably in order to dampen the
reactions. The truth is that the current crisis in the Church
has its origins in the Council, and not in the degenerations
of the post-Conciliar era. The current hierarchy has but
to re-establish authentic Catholic doctrine. One day it
will have to invalidate or correct the Council in light
of Tradition.
It
is not for us to define how the Pope would have to intervene
in relation to Vatican II. Even less is it our purview to
provide a date for him doing so. But allow us to remind
the hierarchy that in the visions communicated to the seers
at Fatima, God showed us the chastisement His justice will
inflict on us if the offenses of grave infidelity continue,
perpetrated by those who ought "to guard the doctrine
of the faith." If no one has the courage to change
the course, God will renew the Church by "a witness
of blood" (Heb. 12:14).
If
no one has the courage to change course for fear of a violent
reaction from the world, if no one has the courage to lead
a return to the dogmas of the Faith because they fear they
will foment the persecution announced at Fatima, let them
ask the help of the Holy Ghost to give them the strength
to vanquish their human fears:
Be
not afraid of them who kill the body, and after that have
no more that they can do. But I will show you who you shall
fear: fear ye him, who after he hath killed, hath power
to cast into hell..." (Lk. 12:4-5).
1.
Quotations in Sections 15-18 are taken from the Vatican
website.
Canonicus
This
is the final installment of the serialized analysis entitled,
"The Errors of Vatican II," begun in the SiSiNoNo
feature of The Angelus (Jan. 2003) and
continued every second month since then. Translated exclusively
by Suzanne M. Rini and edited throughout by Miss Anne
Stinnett and Fr. Kenneth Novak. All quotes from Vatican
Council II and post-Conciliar documents are taken from
Vatican Council II: The Conciliar and Post-Conciliar
Documents, Harry J. Costello and Rev. Austin Flannery,
O.P. (Costello Publishing Co., Inc., 1975) or the Vatican
web site. All Scripture references are from the Douay-Rheims
Bible (TAN Books and Publishers).
This
8-part SiSiNoNo series, The Errors of
Vatican II, is available as an unbound set.
8 issues, 64pp. total, STK# 1232* Price: $ 12.95.
See p.44 for ordering information. |
Courtesy of the Angelus
Press, Kansas City, MO 64109
translated from the Italian
Fr. Du Chalard
Via Madonna degli Angeli, 14
Italia 00049 Velletri (Roma)
February-March
2004 Volume XXVII, Number 2/3 |
