Archive for the ‘Vatican II Council’ Category

Reflections on the Life of Archbishop Pierre Martin Ngo dinh Thuc

Tuesday, August 17th, 2010

In 1962 Archbishop Thuc was called to Rome for the Second Vatican Council. In his absence a coup d’etat took place that led to the assassinations of Ngo Dinh Diem and another brother, Ngo Dinh Ngu, on November 1, 1963. The Archbishop was not allowed to return to his see at the close of the Council. The government that had toppled the regime of his brother would not allow him back into the country, nor did Paul VI feel kindly disposed to this traditional and anti-Communist archbishop. He was left to himself to find a place to stay and a means of support.

Eventually, Archbishop Thuc moved to Toulon in southern France. He was becoming more keenly aware of the destruction that was occurring within the Church as a result of Vatican II, and he eventually realized that the final responsibility for the heretical changes afflicting the Church had to rest in the highest levels of the hierarchy. It became clear to him that the men who had occupied the Chair of St. Peter since the death of Pope Pius XII, the men who had brought about the destruction of the Mass and the sacraments, the men who had promulgated and implemented the heretical decrees of Vatican Council II, and who were leading so many souls to certain ruin could not really be true Popes, the legitimate successors of St. Peter. Archbishop Thuc evidenced no disloyalty to the Papacy in reaching this conclusion. Rather, it was his deep love and understanding of the Catholic Faith and his solid theological training that made it impossible for him to accept a public heretic as the true Roman Pontiff, the Vicar of Jesus Christ.

to be continued…

Can a Pope Declare a Church Council Null and Void?

Thursday, July 22nd, 2010

Pistoia, Italy

The Council of 1794 There Was One of Several Nullified by Popes

The Council of Pistoia Implemented Many of the Same Novelties as Vatican II

Vatican II Was Neither Called Nor Promulgated as a Dogmatic Council

Its Heretical-sounding Teachings Are Void

and Can Easily Be Declared So

Dear Fathers:

Can a pope declare a Church council, such as Vatican II, null and void?

The Fathers Reply.

Indeed yes. Several Church councils in the past have been declared null and void by popes, among them:

  • The Council of Ephesus (449) was regularly called and attended by all the Eastern bishops and by legates from Pope St. Leo the Great. That pope nullified the decrees of that Council and branded it the Latrocinium, or “Robber’s Council,” by which disparaging term it is known to this day.
  • The Qunisext Council (692) was declared a “reprobate synod.” As authority for this verdict, we have St. Bede the Venerable.
  • The Council of Hieria (754) introduced and blessed heretical Iconoclasm, with the well-known catastrophic consequences for the Church. Pope Stephen II nullified the decrees of that Council in 769.
  • The Council of Pistoia (1794), involving the Holy Roman Emperor Joseph II, the Gallican bishops of France, and some bishops of Italy, blessed liturgical changes that resemble to an amazing extent the corrupt innovations of the New Order after Vatican II. The Council prescribed that there should be only one “table” in each church; condemned processions in honor of the Blessed Virgin and of the Saints, the Rosary, the Way of the Cross, and holy images; instituted a “simplified” Mass said entirely out loud in the vernacular. Pope Pius VI nullified the decrees of that Council in his Bull Auctorem fidei of the same year as “rash, offensive to pious ears, insulting to the Church, favorable to the charges of heretics against [the traditional Latin Mass].”

Thus, several Church councils in the past have been nullified by popes, so it is not a problem to include in that number Vatican II, which was called and promulgated not even as a dogmatic council, but as a merely pastoral council. In the past, it has usually taken about a century for these troubled periods in the Church to be resolved, and we are only forty years into the post Vatican II period. But the resolution of troubled periods in the Church involved far more than just a pope.

There is so much confusion now that we cannot look for a resolution soon. That is why we must in the interim follow St. Paul’s dictum: “State et tenete traditiones, quas didicistis sive per sermonem sive per epistulam nostram” [Therefore, brethren, stand fast: and hold the traditions that you have learned, whether by word or by our epistle]. The example of the Church in troubled times in the past teaches that we must find the true Catholic Faith where it now exists, outside the Novus Ordo sect, even outside of the Counciliar-Bugnini-Ratzinger “Motu” Mess of 1962-2009+.

article from Traditio

excuses for Vatican II right of religious liberty refuted, part 2

Tuesday, July 13th, 2010

Modernist-sympathizer: “4) the church is world-wide, not simply European.  In its missionary activities, it operates often under hostile conditions and so needs to prudently adopt to the given environment in order to best preach the gospel, which is after all, its primary mission.  Until/unless mass conversion in a given society occurs, the church’s minority position precludes it from having any kind of dominant voice in those societies.”

Response: I don’t know what this has to do with anything.

Modernist-sympathizer: “5) the lessons of World War II, especially the persecution of Jews, has awakened a different consciousness about human rights, and the rights to certain Jeffersonian inalienable rights, including freedom of conscience (properly understood)”

Response: Modernism.

In fact, this is eerily reminiscent of what Fr. Murray argued, namely, that a different “experience” of Catholics in the United States needed to inform the Church’s teaching and that this “American experience” goes against Pope Leo XIII’s teaching, which Murray claimed did not apply to the U.S. Anyway, the experience of history has absolutely nothing to do with Catholic teaching. It’s modernist to say that the Church’s teachings are conditioned by historical facts.

Modernist-sympathizer: “6) most countries today are pluralistic, especially in religion, where the idea of a state religion (catholic in some countries, protestant in others) always creates tension. Pius XII recognized this when he said the church can “tolerate” separation of church and state in order to insure peace, prevent religious quarrels and persecution of the church, until such time (with God’s will) a “rightly ordered”(meaning catholic) can be established and catholic social principles made the will of society;”

Response: No disagreement here.

Modernist-sympathizer: “7) the church condemns forced conversions. ”

Response: Of course. But this has nothing to do with anything.

Modernist-sympathizer: “Even where the church is a numerical majority, steps to oppress false religions often backfire and create more harm than good”

Response: It’s a gratuitous assertion, and I deny it just as gratuitously.

Modernist-sympathizer: “8) the church always operates best in societies where it is free, where catholics can openly freely practice their religion. This is all the church insists upon. Let those who are outside her fold be led to truth of the gospel by the grace given by God to convert.”

Response: False. You are denying Catholic teaching. The dogmatic theologian Adolphe Tanquerey makes clear: “…the error of Catholic Liberals is deservedly condemned, because they contend that full liberty is to be given to everyone and that error is to be repressed only by an exposition of truth” (Manual of Dogmatic Theology, vol. 1). You are putting forth Liberalism, (Modernist). You see, it’s all nothing new here. These are old errors, that’s all. You may think you (or whoever concocted this) may have come up with a “solution” here but all it really shows is that you are not familiar with the subject matter.

Modernist-sympathizer: “9) Jacinta of Fatima was told by our Lady that “whatever nation gives freedom to our holy religion will be blessed by God”…”

Response: Blessed, for example, by mass conversions to Catholicism, the Catholicism which, by the way, teaches that the ideal is a state indirectly subject to the Church, and that separation of church and state is an evil which is to be condemned, though it may be tolerated under certain conditions. We’re talking here about a nation which moves from oppressing the Church to not oppressing the Church. If Our Lady says such a nation will be blessed by God, then obviously it’s for suddenly granting freedom to the Church, and not for insisting on separation of church and state or any other error it may still hold. Seriously, you Novus Ordos twist and turn everything the way you need to have it to justify that apostate institution in Rome, it disgusts me. By the time you have to invoke an apparition, even an approved one, to give credence to your theory, you know you’re not doing theology. Didn’t I already tell you, (Modernist), that you weren’t going by principle? See what I mean?

So, again, these are old errors, not new “tactics.” Pete, do some reading on the issue. Msgr. Fenton had some heated exchanges with the modernist Fr. Murray. Had Pope Pius XII not died in 1958, Murray would have probably been condemned by name, as well as Jacques Maritain, because the Holy Office was already perparing condemnations.

If what you have expressed here, (Modernist), is indeed the Vatican’s own understanding of Dignitatis Humanae, then you have shown once more that indeed the teaching has changed, and that the Vatican very much adheres to an old error, that of Catholic Liberalism. It is, then, a vindication of sedevacantism. Thanks!

excuses for Vatican II right of religious liberty, refuted

Monday, July 12th, 2010

Modernist: “I shall lay out a schema which will show that the document is not a “novelty” but a shift of “tactics” by the Catholic church for the greater good of the church and for the world.”

Response: That is great except for two things: (1) if this isn’t the official understanding of Dignitatis Humanae by the Vatican, then no one cares if you’ve “found” some way to “explain” the document – the only entity with a right to explain the document is the Vatican because they’re the ones who came up with it in the first place, so make sure your explanation squares with official Vatican understanding of this subject matter; (2) if it were a matter of tactics, then that would mean that the teaching on the subject has remained the same. Problem is: Not even the originator of the document, John Courtney Murray, held that position. Murray was very well aware that this was a change in teaching, except he claimed it was a justified change. Too bad Msgr. Fenton didn’t realize, when arguing with Murray, that it was merely a change of “tactics.” But then again, Murray didn’t either.

Modernist: “1) The church is prudent, and while steadfast in dogmatic teachings, is flexible when new social situations warrant.  Leo XIII had clearly said the church has functioned, and can function under a variety of social and political systems.  Its primary aid is always preserving the rights and prerogatives of Holy Mother Church in her dealings with civil societies.  This is why she has signed concordats with various states (including Nazi Germany). ”

Response: OK, I think I can live with that, depending on what exactly you mean here, but I think we can pass this one up.

Modernist: “2)  The church recognizes that it no longer lives in what might be called “Catholic states” for better or for worse.  THIS IS REALITY.”

Response: Yes, and the Novus Ordo Vatican made pretty darn sure it would become a reality. That’s why the Novus Ordo Vatican forced Catholic Spain to change its Catholic constitution and replace it with one of “religious liberty.” That’s so that it could now lament, through you, (Modernist), that it’s a reality that we don’t have Catholic states anymore. Reminds me of the U.S. government: first create the situation, and then shed crocodile tears for how bad the situation is. (Case in point: Illegal immigration)

Modernist: “We are not in the 18th century or the age of kings.  Reality shows that the majority of countries, even those once strongly catholic are now secular republics and have separated church from state. ”

Response: Again, Spain being an excellent example for a country who separated Church from state because of Vatican II. So here it’s the tail wagging the dog.

Modernist: “3) the church has come to recognize that whenever church and state have been closely united, history has constantly shown that it is the STATE which has in every case come to dominate over the church.  One can point to England, Tsarist Russia, and even allegedly catholic monarchies such as pre-Revolutionary France under Louis XIV and XV, oth of whom formally dominated the church.  This includes power to name bishops, control of church property and material support of clergy.  In every case cited, it is the church which has come under domination of powerful states, to its detriment.”

Response: I don’t know much about history, so let me just accept this as historical fact. The Catholic teaching remains intact that the state is indirectly subordinate to the Church. That is the ideal. That is what the Church wants. You cannot change or overthrow this, regardless of what you think has happened historically. We’re talking about Church DOCTRINE here, not Church discipline.

Benedict XVI rejects ecumenism of the return

Monday, July 12th, 2010

Our divisions are contrary to the will of Jesus and they disappoint peoples’ expectations. I think that we must work with new energy and dedication to bring a common witness into the context of these great ethical challenges of our time.

We all know there are numerous models of unity and you know that the Catholic Church also has as her goal the full visible unity of the disciples of Christ, as defined by the Second Vatican Ecumenical Council in its various Documents (cf. Lumen Gentium, nn. 8, 13; Unitatis Redintegratio, nn. 2, 4, etc.). This unity, we are convinced, indeed subsists in the Catholic Church, without the possibility of ever being lost (cf. Unitatis Redintegratio, n. 4); the Church in fact has not totally disappeared from the world.

On the other hand, this unity does not mean what could be called ecumenism of the return:  that is, to deny and to reject one’s own faith history. Absolutely not!

It does not mean uniformity in all expressions of theology and spirituality, in liturgical forms and in discipline. Unity in multiplicity, and multiplicity in unity:  in my Homily for the Solemnity of Sts Peter and Paul on 29 June last, I insisted that full unity and true catholicity in the original sense of the word go together. As a necessary condition for the achievement of this coexistence, the commitment to unity must be constantly purified and renewed; it must constantly grow and mature.

To this end, dialogue has its own contribution to make. More than an exchange of thoughts, an academic exercise, it is an exchange of gifts (cf. Ut Unum Sint, n. 28), in which the Churches and the Ecclesial Communities can make available their own riches (cf. Lumen Gentium, nn. 8, 15; Unitatis Redintegratio, nn. 3, 14ff.; Ut Unum Sint, nn. 10-14).

As a result of this commitment, the journey can move forward, step by step, as the Letter to the Ephesians says, until at last we will all “attain to the unity of faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ” (Eph 4: 13).

APOSTOLIC JOURNEY TO COLOGNE  ON THE OCCASION OF THE XX WORLD YOUTH DAY

a response to ‘rejecting sedevacantism’ by paleocrat on youtube video

Thursday, July 8th, 2010

It is to be reminded that this website, when making judgment on matters of faith and morals, do so based on the teachings of the Catholic Church, against the advancement of heresy and error in response to the outbreak of tolerance of doctrinal perversity and apostasy from the lay people and clerics alike.

Therefore, what the website does, does not constitute as binding or as an official judgment by the Holy See. All rights, duty, and responsibility remain with the Catholic Church’s prerogative and the true successors of Peter. The Church has already taught, and the purpose of this website is to reemphasize the teachings of the Catholic Church.

However, due to the lack of accessibility to moral and ecclesiastical competence during these times of great crisis in the Church, such declaration or judgment made herein is consequently a last resort to moral and fraternal correction, and should not be considered any more in spiritual value than a warning against heresy and error.

In response to the “rejecting sedevacantism” video posted by paleocrat on YouTube video sent by a reader of this website, I would like to present the facts and reality as they really are, not based on any prejudice or theological position, whether it be sedevacantism or not.

These facts must be determined by the human intellect and sound reason without resorting to ecclesiastical judgment, because there has been none on matters of faith and morals and the perversity against them from the Church officials since the Second Vatican Council. In other words, judgment of heresy on those who purport to be prelates in the Catholic Church and the teachings of Second Vatican Council have not be condemned by name or in law by the authorities of the Catholic Church.

The Truth of God

The Catholic Church is incapable of error or heresy or evil, in her judgment on doctrinal matters of faith and morals, in her universal extraordinary and ordinary magisterium, and in her promulgation of universal disciplinary laws. Likewise, it is to be expected that the ecumenical council of the Church cannot teach us error, even when it is of pastoral nature, as every ecumenical council of the Catholic Church was convoked for the pastoral needs of the whole universal Church.

If it is possible that the Catholic Church is capability to such destruction, then the very promise of Christ that the gates of hell shall not prevail against it meant only that despite the failings of the Church on doctrinal matters of faith and morals and in her official capacity, Christ only meant that He will be with the Church regardless of heresy and error until the end of time.

Do you believe in the indestructibility of the Church from heresy, error, and evil in doctrinal matters of faith and morals, or do you believe in the indestructibility of Church in spite of, and together with, them?

Msgr. Bruno Gherardini’s heresies and the admittance of doctrinal problems with Vatican II, part 2

Monday, July 5th, 2010

Does Msgr. Bruno Gherardini really believe there are doctrinal problems with an ecumenical council of the Church signed by the Pope?

The idea itself is heretical and should be censored!

The stark reality of it all, however, is this: Each Vatican II document ended with the following (or very similar) words:

“Each and all these matters which are set forth in this Decree have been favorably voted on by the Fathers of the Council. And We, by the apostolic authority given Us by Christ and in union with the Fathers, approve, decree and establish them in the Holy Spirit and command that they be promulgated for the glory of God.”

The question is: Has the Church “approved, decreed, and established” these things– ecumenism (ceaseless dialogue with false religions), expanded ecclesiology (branch theory encompassing paganism), religious liberty (civil right of man for every religion), and collegiality (the supreme authority of the bishops in union with the pope) “in the Holy Spirit,”– and have they been “promulgated for the glory of God”?

Whoever believes Paul VI to have been a true Pope, must answer YES to this. But such is contrary to the truth!

All the talk about “nothing binding” and “not infallible” and “the Pope secretly said you don’t have to abide by it” is all a bunch of hooey and an old canard that is pulled out now and again and always runs afoul of the simple truth that Paul VI promulgated all this junk “to the glory of God” and blasphemously claimed that the Holy Ghost endorsed the approval and decreeing of the Vatican II documents.

With the Lefebvrists, Ecumenism doesn’t come cheap: a response, part 2

Monday, July 5th, 2010

Many Catholic blogs are abound with this article, perhaps to condemn or to praise it for its informative perspective from the Conciliar angle on the talks between the Society of Saint Pius X and Rome.

First, let’s get an admission to the unique situation the Church finds herself in, starting with the ‘missionary activity’ of Benedict XVI to the Orthodox Church.

ROME, June 2, 2010 – In two days, Benedict XVI will travel to Cyprus. It will be the first time that a pope has visited the island, invited and welcomed by the local Orthodox Church. Not even John Paul II was able to do so.

See article

Why, for two thousand years the Pope never set foot on the island of Cyprus to be invited and welcomed by the local Orthodox Church? The answer is implied in the next four-fold questions– did the Orthodox remain in communion with Rome, or did Rome remain in communion with the Orthodox Church? What remained of the differences that held them apart? Does Benedict XVI require any amends from the Orthodox?

There seems to be a complete opposite here. With the Lefebvrists, ecumenism doesn’t come cheap, but with the Orthodox, ecumenism is very cheap indeed. One doesn’t have to agree on anything except humanitarian reasons perhaps to revive local customs and Orthodox rites which are in imperfect communion with the Roman Church.

Vatican II document, Lumen Gentium # 15: “For several reasons the Church recognizes that it is joined to those who, though baptized and so honoured with the Christian name, do not profess the faith in its entirety or do not preserve communion under the successor of St. Peter.”

Vatican II, Unitatis Redintegratio #3: “For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect. The differences that exist in varying degrees between them and the Catholic Church- whether in doctrine and sometimes in discipline, or concerning the structure of the Church- do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion. The ecumenical movement is striving to overcome these obstacles. But even in spite of them it remains true that all who have been justified by faith in Baptism are incorporated into Christ, and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church.”

And it is amazing that “Fr. John Zuhlsdorf” would go so far as to call Benedict a “Pope of Christian Unity” on his blog. Yes, he is indeed a pope of schismatic unity trying to forge them together under the new formula of imperfect communion.

With the Lefebvrists, Ecumenism doesn’t come cheap: a response, part 1

Monday, July 5th, 2010

I was recently reading an article by Sandro Magister from chiesa.espressonline.it on the dialogue between the Society of Saint Pius X and Rome entitled “With the Lefebvrists, Ecumenism Doesn’t Come Cheap”, and what hit me was the profound dishonesty committed by Sandro Magister from his onesidedness position with Rome and his softening of language on the teachings of Vatican II. As a result, one would be lead to the conclusion that there is nothing adversely wrong with the teachings of Vatican II.

See article

The truth couldn’t be any more to the contrary.

When the Vatican II documents were promulgated, they were written during the time when people did not have easy access to the official documents of the Church. The only people who had seen the documents of Vatican II were necessarily bishops and cardinals and those who were present at the council (1962-1965). Many of the theologians had studied them, but not the ordinary people until now.

But let’s get the point across. The principle ideas behind Vatican II are not something that suddenly showed up from nowhere. The ideas behind the teaching of ecumenism (ceaseless dialogue with religions), expanded ecclesiology (branch theory et al), religious liberty (social right of religions), and collegiality (the supreme authority of the bishops and pope), had their political counterparts in the French Revolution, had their theological foundation in New Theology (Modernism) condemned by the Catholic Church many times under the universal and ordinary magisterium, had their driving force from persons of questionable orthodoxy previously held with suspicion by the Holy Office.

In the article “With the Lefebvrists, Ecumenism Doesn’t Come Cheap”, the contention is not on ‘freedom of conscience and religion’. If we are merely speaking of freedom in regard to the conscience and religion, we are not even discussing what Vatican II documents have taught. We would be foolhardy to think those ideas are false on grounds of freedom.  If we are just talking about freedom of conscience and religion, we are talking about something else not mentioned in Vatican II documents.

When we talk of ecclesiology, we are in agreement that there is a problem in fact with Vatican II teaching on ecclesiology compare to the previous magisterium teachings on the nature and essence of the Church, which cannot change by mere whim of a council.

When did “The Great Modernist Schism” of the 21st Century occur? part 3

Saturday, July 3rd, 2010

WhoIsLikeUntoGod is responding to the recent post from the blog The Catholic Knight entitled The Great Modernist Schism of the 21st Century.

As consequence for their unbelief, those who accept, legitimize, or support laymen or cleric who act in apostasy of interreligious prayer and gathering, against the divine law of God which cannot be changed or restructured to fit the human needs and times, we hold them to be in contempt of the Divine Tradition and Scripture, of those sources of faith which have altogether rejected such unholy practice since the time of antiquity, to be barred from entrance into Heaven, for the Catholic Church cannot contradict herself and cannot change revelation which she has divinely received and taught by the authority of God. All holy men and women in Heaven will hold witness against such Modernist-heretics who dare to think they will be admitted into Heaven on such grounds of spiritual fornication with false gods and idolaters.

Let them not be deceived and reject communion with the Novus Ordo system!

We are also aware of the unprecedented situation that some persons find themselves to be in, for those who firmly believe in all the doctrine of the Catholic Faith while not knowingly the full extent of the apostasy, we recognize them as in good faith, but objectively in a schismatic position. If they, are honest of heart, seek to do the will of God, reject communion with heretics, offer their prayers daily, we accept them to be in the ’soul of the Church’, but not visibly in communion with Catholics.

We are also aware of the unique situation that the Church is in. That is why we are in a holding position, until a true Roman Pontiff should emerge. We do not see it possible that he should come from the Novus Ordo (Vatican II) system. Like many times in the history of salvation, God brings about good from evil. From the fall of Lucifer, to the fall in the Garden of Eden, to the Arian Crisis, to the Protestant Revolt, and to the Vatican II apostasy, we hold most firmly to the Catholic position that does not require communion with a doubtful pope, heretical bishops, a doctrinally false institution, but we give the emphasis on holding to the Catholic belief and sense which require us to flee from such persons and occasions, like the desert fathers and hermits, and monks of the Catholic Church, we believe the Catholic Faith can be held without the interference of the world.

Those who believe to the contrary are not Catholic.

As if the children of the Novus Ordo system cannot rise up above their fallen nature (fallen stars from the heavens), we see them being in spiritual darkness, which causes them to continuously deny the problem in the Church. They would rather have ‘their cake and eat it too’, offering their Latin Mass on their side altars with the ecumenical church of Vatican II.

They forecast the next weather of a new wave of liberalism, predicting of a break from their own Novus Ordo church to churches of liberalism, while they themselves have broken from spiritual communion with all the True Popes and Magisterium.

We predict, however, that after the reign of Benedict XVI, the worse, if not better situation, is to come. By then, these so-called Traditionalists will have scattered from the more liberal branches and be in their Latin Mass territory, thinking themselves to be doctrinally safe, while in communion with their new Pope, but resisting the errors and heresy, making themselves into religious-political parties with charismatic personalities who will give them the next plan to counter the problems that are all the same from Vatican II.

We believe that Benedict XVI is the last sensible Modernist to know the Church as it was before Vatican II.