The Second Vatican Council Was Manipulated Through Obvious Acts of Sabotage

The Second Vatican Council must be discussed, says the Vaticanist Americo Mascarucci.

(Rome) Much attention is being paid to the debate on a revision of the Second Vatican Council, which was started by Archbishop Carlo Maria Vigano. It moves Catholics who take their faith seriously and live and suffer with their Church. The journalist and Vaticanist Americo Mascarucci, author of two books on the pontificate of Pope Francis, also speaks. In 2018, "The Revolution of Pope Francis was published. How the Church transforms from Don Milani to Luther"[1] and in 2019 a book on the changes in the Italian Episcopal Conference (CEI) "The Church in Politics. How the CEI has changed from Ruini to Pope Francis"[2] Marco Tosatti has published the statement of his colleague on the proposal of Archbishop Vigano.

After a short introduction, "I am not a theologian", but "a simple journalist who is passionate about  Vatican affairs," Mascarucci comes straight to the point.

"The historian Roberto De Mattei refuted in his book "The Second Vatican Council: A Hitherto Untold History" the thesis of the hermeneutics of continuity, which both Wojtyla and Ratzinger were so concerned with, and proved that it is impossible to separate the Council from the errors that followed it. (...) Today, De Mattei's thesis seems to be taking shape in the face of certain behaviours typical of the current pontificate, precisely where the Council becomes the cover for certain, at least questionable, positions to be reclaimed."

Pope Francis was "perhaps the best example of how the Second Vaticanum, far from renewing itself in the sign of continuity, was rather the event that put an end to the Catholic Church as the only Church of Christ in apostolic continuity, the one and only Church in which salvation lies."

According to Mascarucci, the theologian and philosopher Karl Rahner's thesis, "a great supporter of the Council as a break with tradition," according to which it is not belonging to the Church that guarantees salvation, but that the just conscience, which is oriented towards good, brings people closer to God, even if they do not believe in him (the theory of the 'anonymous Christian'), "seems to be the guiding star today, on which the current Pope orients himself."

"It is no coincidence that he is applauded and praised more by atheists than by practicing Catholics, and that he has never made a secret of having a greater affinity for certain infidels like Eugenio Scalfari than with the so-called traditionalist Catholics."

Thus, if it is not possible to separate the errors from the Council, "then it is not possible to believe that the schism of Isolotto, which developed in "Catho-Communist Florence," which gathered around the ideas of Giorgio La Pira, was the result of a false interpretation of the Counciliar spirit".

This entreaty requires a little excursion.

The schism of Isolotto

The schism of isolotto from 1968 refers to the one between the pastor of the Florentine district of Isolotto, Don Enzo Mazzi, and his archbishop. Don Mazzi, a "worker priest" who seemed to have more in common with Communists and Socialists than with the Christian Democrats, followed his own course. He justified this with the aim of "overcoming the dividing lines between believers and unbelievers, between good and bad, between priests and laymen, between the sacramental and the profane, between the parties." He made changes to the liturgy by introducing the vernacular and celebrating Mass facing the people. He was supported by Giorgio La Pira, then the mayor of Florence on the left.

Don Mazzi demonstrated against the Americans in Vietnam, showed solidarity with blacks in the United States, and supported a group of students from the Catholic University of Milan, which occupied Parma cathedral in September 1968 as part of the student protests. While Pope Paul VI condemned the action, Don Mazzi showed solidarity with the students. When Don Mazzi held a "basic democratic" meeting of his parish, even though his archbishop had forbidden it, he deposed him as a pastor.

Don Mazzi did not, however, depart, but founded a "base community" in the District of Isolotto as a substitute for the deprived parish, which became the model of the base communities in Europe. That was the schism. In 1974 he was suspended a divinis and was no longer allowed to exercise his priesthood. Shortly thereafter, he was transferred back to the layman. Although the basic community was not recognized by the Church, it was visited by like-minded priests from all over the world who celebrated there.

Mazzi himself became a permanent columnist for the left-leaning daily La Repubblica by Eugenio Scalfari and the Communist daily Il Manifesto. His last book, "The Value of Heresy"[3], was published there in 2010. Mazzi died in 2011 at the age of 84. According to his final request, his body was burned.

So we return to Mascarucci's remarks.

Therefore, the commitment of many Catholics to the side of the Communist Party or the support of divorce in the referendum by well-known priests and theologians was not the result of a "false interpretation" of the Council. Nor was it  due to a "misinterpretation" that Giacomo Cardinal Lercaro, Archbishop of Bologna from 1952 to 1968 and one of the four Council moderators, "in the middle of the Cold War, delivered his famous sermon against the Vietnam War and American imperialism, while the Communists drowned the uprisings in the countries of Eastern Europe in blood and tortured priests and religious."

The Second Vaticanum was manipulated by outright sabotage

Archbishop Vigano had rightly pointed it out:

"The Second Vatican Council was in fact manipulated by veritable acts of sabotage, which, inside and outside, saw proper centers of conspiracy at work. Among these, an organization called Opus Angeli deserves attention, whose main initiators were the ultra-progressive Belgian Cardinal Léon-Joseph Suenens and the Brazilian Bishop Helder Camara, one of the most important representatives of the liberation theologyoften praised by Francis."

They tried "with the support of powerful media they attempted to influence the work of the Council and, above all, its final result.

"Although they failed, that the Council should approve their civil rights agenda, the abolition of priestly celibacy, the opening up to the priesthood of women and the change in sexual morality by allowing the laity to use artificial contraceptives for birth control by colusion with the state, they were very adept at clouding the clear water, confusing the contents and contaminating the texts, so that a free and ambiguous interpretation of the council documents and the doctrine of faith was opened to a modernist key, which became the basis for the errors following the Council.'

Pope John Paul II recognized many of the wrong developments and made an active, sometimes courageous, effort to put the Council on the right path in its perception and effect. He was tirelessly supported by Cardinal Joseph Ratzinger, his Prefect of Doctrine and the Faith.

"But he too was misled on some issues that abounded, perhaps because he was the first foreign pope in the midst of a Vatican curia still wholly controlled by Italians, the heirs of the Montini era, who themselves were often associated with the Council period and its errors."

In other words, Mascarucci says, the hard line taken against Archbishop Marcel Lefebvre, the great critic of the Council, and the Priestly Fraternity of St. Pius X, which he founded, cannot be explained. A line vigorously defended by Cardinal Secretary of State Agostino Casaroli (1914–1998) and his spiritual son Achille Cardinal Silvestrini (1923–2019), even after the death of Paul VI, as well as both influential defenders of the Eastern Policy and its rapprochement of the Church with the Soviet Union and the Communist Eastern Bloc.

"Archbishop Lefebvre was excommunicated in 1988, as demanded by the most left-wing sectors of the Roman Curia, although Cardinal Ratzinger had spoken out against it."

However, according to the above-mentioned sectors, the French archbishop had to be punished precisely because "he denounced with the greatest determination the lack of continuity of the Second Vatican Council".

John Paul II could not completely contain the "Spirit of Assisi" and other excesses, "as even his friend and great admirer Vittorio Messori repeatedly lamented."

"Messori noted the unacceptable episode of the World Day of Peace,which took place on 27 May. On October 1, 1986, in Assisi, in the presence of representatives of all world religions, pagan rites took place in the Basilica of St. Francis, chickens were slaughtered on the altar of the Basilica of St. Clare, esoteric dances and other, denounced excesses that had themselves escaped the attention of Cardinal Ratzinger, who had intervened vigorously in the days before to prevent other questionable and sacrilegious initiatives."

The German influence on the Church

Mascarucci concludes from the development:

"All this has laid the foundation for this ecumenism, which, far from promoting a relationship of mutual respect between the different faiths in the spirit of dialogue, has led to the legitimisation of the idea of a universal church, the one and the same God for all, for a person who is almost entirely free to choose the Church that best suits his preferences, because it is sufficient to believe in the true God in order to find salvation independently of baptism.

An idea that, in the years since the end of the Ratzinger era, which was marked by Benedict XVI's attempt to counter the projects of the German episcopate, based on ideas of the theologian Hans Küng to accelerate the break with tradition, by affirming the hermeneutics of continuity, especially in the ethical questions and independence of the national Episcopal Conferences from Rome. Under Bergoglio, these projects fall on fertile ground thanks to the influence exerted on the current Pope by the German Cardinal Walter Kasper, the keynote speaker for the Family Synod and the openings to remarried divorcees, dissolute marriages and homosexuals. Kasper also has the promotion of ever closer relations with that of the Lutheran and Protestant worlds as a whole." 

Cardinal Walter Kasper and his influence on the pontificate of Pope Francis

The Amazon Synod was the logical consequence of a policy "aimed at affirming the triumph of syncretism in the name of the only God of a world unity religion." As such, this could be "recognized and revered under every form, symbol and deity, whether Christian or pagan."

The result is a Catholic Church "which, despite assertions to the contrary, is reduced to a mere agency for the promotion of good, a kind of NGO empowered solely for support, solidarity and hospitality without any conversion purpose, and rather interested in subjecting faith to the project of planetary globalism. Only in this way can the Koran recited in the Church be declared a sign of respect for Muslim migrants who are welcomed in the name of universal Soros goodness."

Archbishop Vigano is therefore right, says Mascarucci:

"The time has come to discuss the Second Vatican Council and the fruits it produced, in the hope that the future Pope will submit the request for a profound revision in the sign of the only true faith, the only true Gospel, the only true Magisterium and the only true Incarnate Word, Jesus Christ, the Son of God, the God incarnated for the salvation of mankind, as its own."

Text: Giuseppe Nardi Picture: MiL/Vatican.va (Screenshot)

[1] Americo Mascarucci: La rivoluzione di Papa Francesco. Come cambia la Chiesa da don Milani a Lutero, Historica Edizioni, Cesena 2018.

[2] Americo Mascarucci: La Chiesa nella politica. Come cambiata la CEI da Ruini a papa Francesco, Historica Edizioni, Cesena 2019.

[3] Enzo Mazzi: Il valore dell'eresia, ManifestoLibri, Rome 2010.

Trans: Tancred vekron99@hotmail.com

AMDG

Guido Pozzo: "Lefebvrians" Have to Sign Doctrinal Declaration

(Rome) In an interview with Rome Reports, Archbishop Guido Pozzo, the Secretary of the Pontifical Commission, Ecclesia Dei, spoke of the canonical recognition of the Priestly Society of St. Pius X. There is "no date for reconciliation with the Lefebvrians", but the spirit is "constructive," according to Rome reports, referring to the Archbishop.

Monsignor Pozzo said:

"The reconciliation will occur when Monsignor Fellay formally adheres to the doctrinal declaration that the Holy See presented to him. This is also the necessary condition to then proceed to the institutional regularization with the creation of a personal prelature. I have noticed that there is not a controversial spirit but constructive. The different points of view or opinions we have on some issues do not necessarily need to lead to division, but to a mutual enrichment. I have realized that it is a priority for them to overcome this fracture with the Holy See. For them, it's a priority over other concerns."

Prior to the establishment of the new Personal Prelature, the Vatican would consult the bishops' conferences of the countries in which the Society currently operates. Archbishop Pozzo stated that the "key to reconciliation" was a better understanding of the Second Vatican Council. The misinterpretations that some theologians, intellectuals, and media have promoted would have led to breaches like with the Lefebvrians.

The Archbishop also recalled the criticism of Pope Benedict XVI. at a "hermeneutics of rupture". It was a false interpretation to see the Council as symbolic of a break with the doctrine of the Church which preceded it. This misinterpretation produces a "climate of conflict, confusion and uncertainty" about the interpretation of the Council, which is also the "root of the criticism and difficulties raised by the Priestly Fraternity of St. Pius X," said Pozzo.

AMDG

What Does Pope Francis Think of the Council? -- Put Cardinal Sarah in Prison?

What does Pope Francis Think of the Council?

(Rome)  what does Pope Francis think of the Second Vatican Council? It was recently the topic at Il sismografo (The seismograph), an unofficial press review of  the Vatican Secretariat of State on the Internet. The "Seismograph" provokes "little earthquakes" wrote the Vatican expert Sandro Magister. The recent "earthquake" relates to "nothing less than the hermeneutics of the Second Vatican Council, as interpreted  and applied by   Pope Francis."

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The people involved in the matter are:
Luis Badilla Morales, the chief editor of Il sismografo, a Chilean who "was a Minister of the Allende government and since 1973 in political exile in Europe" (Terred'America) and has worked for many years at Vatican Radio; 

Massimo Faggioli, church historian and a leader of the progressive "School of Bologna" along with Giuseppe Alberigo, for whom  the  Second Vatican Council was a positive "break" and "new beginning" in the Church's history; 

Agostino Marchetto is a Curial Archbishop, former diplomat and weighty critic of the "school of Bologna" - and longtime friend of Pope Francis. Marchetto is a representative of the "hermeneutic of continuity" within the understanding of Pope Benedict XVI.

A Contrast in Two Contenders: Scherer Lets Host Fall to the Floor --Scola Shows Commitment to Hermeneutic of Continuity

(Rome) On Sunday, the papal electors celebrated  Mass  in their titular churches in Rome and surroundings. Each cardinal is assigned a church in Rome with his elevation to Cardinal, for which he is officially the pastor. Each cardinal thus has a share in the pastoral care of the diocese of Rome, while at the same time it expresses the bond to the pope.

Among the celebrants were two cardinals who enter as candidates in the conclave: Cardinal Angelo Scola of Milan in his 6th of the Century titular church of Santi XII Apostoli in Rione Trevi and Odilo Scherer of Sao Paulo, Cardinal in his consecrated titular church of Sant'Andrea al Quirinale designed by Bernini in 1678, which served from 1870-1946 as a court orchestra for the Italian royal family. Thus, a situation may repeat itself as in the conclave of 1978 , in which  the two stood facing, the Cardinals Benelli (Florence) and Siri (Genoa) who reprsented opposing Church models. The contrast between the two camps in 2013 is not as accentuated as it was then, yet there are significant differences.

Cardinal Scherer "Eucharistic understanding"

Messa in Latino published some comments on the liturgies of the two. Cardinal Scherer was the "candidate of the Progressive chiselers and the ear of the Roman Curia." One could describe  Scherer  "modus celebrandi as just as careless and at the canonical limit for abuse."  "For example, without the Communion paten, although this could also be prescribed in the rubrics of the Novus Ordo. There is no reason to give it up, at least when a prince of the Church celebrates, because there certainly isn’t a lack of ministers. "

Failure to follow the Church's rules "has consequences: a Host consecrated by the Cardinal slipped from  from his hand and fell on the floor for lack of paten". This could happen to any priest. The consequences which were here caused by the negligent handling of the liturgical rules were serious as the Lord fell into the dust and lay on the ground.  How the celebrant reacts to this situation is in turn revealing regarding his Eucharistic understanding. "Cardinal Scherer picked up the consecrated Host and held it up and ready to go. This, picked up although in such cases any host particles and the ground should be cleaned in a special way, instead of kicking the particles of the body of Our Lord with your feet, allowing let them to easily step on them. “  [Video on Missa in Latino]

Cardinal Scola: Next Pope should (not 50) "great Popes" of the last 150 years follow

The celebration of Cardinal Scola was, however, "always looking, for the Novus Ordo, very solemn and dignified.” Only, "but pardonable negligence, that does not fault the celebrant: Is it possible that in a church in Rome there is not a pink chasuble available, although it was Laetare Sunday?", however, the celebration was similar to the "extremely sympathetic"  American Cardinal Dolan.

Cardinal Scola “captivated" especially through his preaching. In it he said: "Let us pray that the Holy Spirit gives His Church, the man who will follow the traces  of the great popes they presented in the past 150 years."

"150 years and not 50 years, which is remarkable," said Messa in Latino. The Cardinal struck  a wide berth, in which the post-conciliar period accounts for only one-third and also included the papacy of Pius IX. "A cautiously formulated, but solid commitment to the hermeneutic of continuity, which Pope Benedict XVI. taught as the way to Church renewal".

Text: Giuseppe Nardi
Photo: Archdiocese of Sao Paulo and Milan

Link to Katholisches...

Council: Cardinal Christoph Schönborn Rejects Extreme Interpretations

Edit: the kinds of hermeneutics and developments that would allow you to give a funeral to a Communist pornographer?

Vienna (kath.net/KAP)  Cardinal Christoph Schönborn has turned against extreme positions in the estimation of the Second Vatican Council (1962-65). In an interview with "Kathpress" and the media of the Archdiocese of Vienna the Cardinal has rejected all previous interpretations, where in the Council radically breaks with Tradition.

This determination is directed at those are only more fixed on novelties and reject Tradition, while the others demand a return to Tradition and reject the reforms of the Council.

Pope Benedict XVI. has warned against both versions and proposed a "hermeneutic of continuity". It is an organic development, says Schönborn. The Council has not been a break, actually it has been a "true doctrinal development" in the Catholic Church, for instance in relation to religious freedom, the Episcopal office or relations to non-Christian religions.

That in the wake of a Council that there are tensions and discussions about its correct interpretation, is nothing new in any case, says Schönborn. So it took about 300 years for example till the Church could prevail the doctrine of the Council of Nicea (325). From the earliest Councils till the Second Vatican Council, there have always been divisions or tendencies in the wake of Episcopal gatherings.

It is a very urgent task, says the Cardinal, that at least the central texts of the Vatican Council would have been reread, where for many it would probably be the first reading.

Admittedly there are still urgent tasks, which Pope Benedict XVI. also portends with the three volumes of his Jesus books. "It is completely decided on the question of the discipleship of Christ," stressed the Cardinal also with a view on the "Year of Faith".

A Christendom, "in which a vague love of God is somewhere on the horizon of lit and not the concrete visible living form of Jesus Christ with his invitation to follow" will sooner or later lose its ability to attract. A vague general religiosity is not able, "to gather people and imprint a society."

From kath.net...

"Nostra Aetate" Masks the Evil of False Religions

Edit: the Holy Father seems to be doing exactly what many thought the SSPX would have been unable to do. Surely, these criticisms are timely and apt.

The Pope Criticizes the Conciliar Texts

The Pastoral Council talks about false religions "only positively and leaves out the sick and distorted forms of religions, which are historically and theologically of significant consequence."

Konzilsväter des Zweiten
 Vatikanums.
© Lothar Wolleh (1930-1979), Wikipedia, CC-SA-BY

(kreuz.net) Today, the in the Vatican, the seventh volume of the "Collected Writings" of Joseph Ratzinger was published.

Within are contained the publications of Fr. Joseph Ratzinger during the Pastoral Council (1962-1965).

The forward of the volume was written by Pope Benedict XVI on the 2nd of August in Castel Gandolfo.

Born of Clerical Euphoria

He enthused about the opening of the Council on October 11, 1962.   That had been -- with a solemn procession of over 2,000 Conciliar Fathers -- a dazzling day:

"This was a moment of an extraordinary expectation.  Something great had to happen."

The Pope mentioned that John XXIII. (+1963) summoned the meeting, "without asserting its concrete problems or programs."

What is Modernity?

The Pope wrote about the progression of the work of the so-called XIIIth Schema, from the Pastoral Constitution "Gaudium et Spes" -- about the Church in the World of Today.

The Conciliar Fathers wanted to revise the "ambiguous" concept of "World of Today".  The goal of that had been to ascertain the relation of the Church to so-called modernity.

The Pope objected: "In order to clarify, it would have been necessary, to more precisely define the essential and constitutional elements."  Actually that was not successful in Schema XIII.

Benedict XVI. wrote that "Gaudium et Spes" allegedly accomplished more important expressions for the understanding of "world" and "important contributions to the question of the Christian ethic".  Actually this clarification in the nature of modernity has not been presented.

Benedict XVI. believed therefore that the encounter with the "great themes of modernity" had taken place in the highly controversial "declaration on religious freedom" and in "Nostra Aetate" --  to the documents on non-Christian religions.

Religion Was Left to the Area of the Subjective

For the "Declaration on Religious Freedom" the Holy Father wrote that the Conciliar Fathers  thought that the "teaching of tolerance, as it was initially developed by Pius XII., in view of the development of philosophical thought and the self-determination of modern states" was no longer sufficient.

It has become a freedom to choose a religion, to change and practice.

The Pope saw a difficulty in this, that "it could appear as if the modern statement on religious freedom presupposes the unapproachability of reality for people and restricts  the basis of religion in the area of the subjective."

The Problem Masked

The document on non-Christian religions, "Nostra Aetate",  is denoted by the Pope in all seriousness as "precise and extraordinarily compact".

At the same time he saw in the "in itself excellent text" a "weakness":

"The document speaks of religion only positively and ignores then the sick and distorted forms of religion, which historically and theologically are of great significance: the Christian faith was for that reason from beginning to the end and inside out also critical of religion."

Pius XII would not Recognize the Church

Finally, the Pope asserted that the Conciliar Fathers would not have wanted to create any other Church and -- supposedly --- also could not have created: "For that we have neither the power nor the mandate."

Because it can't be, what may not be, the Pope views "the hermeneutic of break" as absurd.  It is "against the Spirit and against the wills of the Conciliar Fathers."

All the same, it is a fact that Pius XII.  would not recognize, what remains of it, his Church.

Link to kreuz.net...

Holland: Catholic Grade Schools to be Abolished

School Federation:  "The connection to the Church is already minimal at present" -- Auxiliary Bishop:  This enables the foundation of  "truly Catholic" grade schools, which the state had frequently suspended many in existence with disapproval.

Amsterdam (kath.net/KNA)  A large part of the Catholic grade schools in the Dutch diocese of s'Hertogenbosch will remove the description Catholic during the foreseeable year of 2013.

As the newspaper >>Trouw<< online (Monday) reports, that according to the determination of the scholastic board Signum, a large number of the 24 schools will eliminate the word "Catholic" from its self-description.

"The connection to the Church is already minimal now", stressed the Signum president Jan Timmers.  Of a break with the Church one could not say.  "We have been disengaging from the Church for years", says Timmers.  So, the schools will also celebrate the Islamic Ramadan at some time between Easter and Christmas.  Also the description of the scholastic mission statement will no longer be relegated directly to the Catholic Church, but to the "individuality of each child".

The Auxiliary Bishop in s'Hertogenbosch, Rob Mutsaerts, informed the report the following that it is better to
remove the designation "Catholic", because it doesn't correspond any more to the school's concept and moderating content.

This may enable the foundation of "truly Catholic" grade schools.  Till now the state has denied such new foundations and it has adversely managed numerous existing Catholic grade schools.