In order to obtain a proper perspective on this great crisis in the Church, it is necessary to know precisely its root cause. The root cause is thus: Modernist errors being promoted "underground" since St. Pius X's pontificate quickly gained acceptance or submission throughout virtually the entire Church as a result of the ambiguities and errors of the Second Vatican Council, the main fruit of which was the New mass.
This can be easily confused, however, because of the common "conservative"(but not fully traditional) Catholic mindset. The "conservative" position essentially proposes that although there are some worrisome statements and ideas spreading in the Church, even now with the aid of Pope Francis himself(or maybe not), Vatican II and the New mass are fine as long as they are both interpreted correctly. At most, there might be a few ambiguous sentences here and there, but a Catholic should simply interpret them correctly. After all, how could the Holy Ghost have allowed error? Popes John Paul II and Benedict XVI are recognized as shining examples of orthodoxy; if only the Bishops under them would not have been so liberal.
Surely, dear readers, this may be a good start for a Catholic on the beginning of his journey towards Tradition, but he has not quite arrived at the full truth. The fact of the matter is that Vatican II was convened as a "pastoral" Council, not a dogmatic one. It has no binding, dogmatic force in itself. The Holy Ghost does not necessarily protect such a Council from error, especially if he is shunned by many of its participants. Modernist, Freemasonic errors were in fact proposed by "progressive" clergy and, in the end, included in the Council documents. Every priest, bishop, and cardinal in the world was subsequently under heavy pressure to accept these documents with most of them unfortunately accepting or at least keeping silent. In reality, there were only a few clergy who openly confronted this revolution. Many put themselves under the guidance and training of Abp. Lefebvre, who would form the Society of St. Pius X and establish many traditional monasteries and convents. Others would remain faithful inside the diocesan structures, although often having to perform their priestly duties in a more "independent" manner. All of these brave priests and bishops were constantly under attack for their providential stand. May God bless, reward, and love them forever!
This perspective is also relevant since there are many traditional-leaning Orders in the Church who offer the Traditional Mass and more substantial doctrine, but had to accept all of Vatican II and the New Mass to be received "in full communion with Rome". On paper, the priests in these Orders cannot protest these errors and must remain, at least for the most part, silent on them.
Pope Francis had this to say about one of these Orders on the occasion of its 25th Anniversary:
"By way of the celebration of the sacred Mysteries according to the extraordinary form of the Roman rite and the orientations of the Constitution on the Liturgy Sacrosanctum Concilium, as well as by passing on the apostolic faith as it is presented in the Catechism of the Catholic Church, may they contribute, in fidelity to the living Tradition of the Church, to a better comprehension and implementation of the Second Vatican Council."
I wish to make clear that the good intentions of these Orders should not be called into question. They do much good work and may God reward them abundantly. However, it was not correct of them to agree to accept the entire Council and the New mass, since on paper they are recorded as agreeing with error and an illicit rite. Doctrine is greater than this perceived obedience. They are very close to the whole truth, though, and God is currently building a solid foundation in the Church for a great restoration, so let us pray that they simply take that final step in the journey to Tradition!
Provided below are two charts from sspx.org. The first chart briefly summarizes some of the main errors of Vatican II, while the second summarizes teachings that are liberal in their method and were easily interpreted as error after the Council. We hope they will prove useful for our readers!
May God bless our dear readers,
Steven C., "The Knight of Tradition"
| Vatican II teaching | Catholic teaching |
"Man is the only creature on earth that God has wanted for its own sake" (Gaudium et Spes, §24),
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"The Lord hath made all things for Himself" (Prov. 16),
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and "all things on earth should be ordained to man" (§12).
| ...to help him save his soul. |
Moreover, "by His incarnation the Son of God has in a certain way united Himself with each man" (§22),
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God assumed an individual nature (e.g., Dz. 114),
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so "Human nature... has been raised in us also to a dignity beyond compare" (§22),
| "...a little less than the angels..."(Ps. 8:6) |
and because of "sublime dignity of the human person" (§26),
| Only he who lives well is worthy (Apoc. 3:4). |
his "rights and duties are universal and inviolate" (§26); including:
| He who buries his talent will be stripped of it |
"The Vatican Council declares that the human person has a right to religious freedom..." (Dignitatis Humanae, §2),
| Contrary condemned statement: "Liberty of conscience and of worship is the proper right of every man..." (Pius IX, Quanta Cura) |
"...all men should be immune from coercion on the part of ...every human power so that, within due limits, nobody is forced to act against his convictions nor is anyone to be restrained from acting in accordance with his convictions..." (§2),
| Contrary condemned statement: "...the best condition of society is the one in which there is no acknowledgment by the government of the duty of restraining... offenders of the Catholic religion, except insofar as the public peace demands" (Pius IX, Quanta Cura). |
"This right of the human person to religious freedom must be given such recognition in the constitutional order of society as will make it a civil right" (§2),
| Contrary condemned statement: "Liberty of conscience and of worship ... should be proclaimed and asserted by law in every correctly established society..." (Pius IX, Quanta Cura) |
"...the Spirit of Christ has not refrained from using (separated churches) as means of salvation" (Unitatis Redintegratio, §3), and so,
| principle 2 |
| "ecumenical action should be encouraged so that ... Catholics might cooperate with their separated brethren ...by a common profession before the nations of faith in God and in Jesus Christ..." (Ad Gentes, §115). | principle 7 |
Why, even concerning non-Christian religions: "The Catholic Church rejects nothing of what is good and holy in these religions. She has a high regard for the manner of life and conduct..." (Nostra Aetate, §2),
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"All the gods of the Gentiles are devils." Ps. 95. "... beware lest thou have a mind to imitate the abominations of those nations" (Dt. 18:9).
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"Now, episcopal consecration confers, together with the office of sanctifying, the duty also of teaching and ruling..." (§21).
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"This (episcopal) dignity, in fact, depends immediately on God as to the power of orders, and on the Apostolic See as to the power of jurisdiction..." (Deesemus Nos, Pius VI).
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| Conciliar teaching | How interpreted by Rome[1] |
| The liturgy of the word is stressed (Sacrosanctum Concilium, §9),[2] and the banquet aspect (§10), as well as active participation (§§11,14), and therefore the vernacular (§§36,54). | The New Mass (cf. question 5). |
| Catholics should pray with Protestants (Unitatis Redintegratio, §§4,8). | Eucharistic hospitality (cf. question 8). |
| The Church of Christ subsists in (not is) the Catholic Church (Lumen Gentium, §8), | It is also in “separated Churches” (Ut Unum Sint, §11).[3] |
| which has separated brethren in separated “Churches” (Unitatis Redintegratio, §3), | All the baptized are in Christ’s Church (Ut Unum Sint, §42). |
| which ought to be as sisters (Unitatis Redintegratio, §14). | And so there is no need to convert, e.g., the Orthodox.[4] |
| Seminarians should take into account modern philosophy, progress in science (Optatam Totius, §15), | Secular university studies and abandoning Thomism. |
| psychology, and sociology (§20). | Open spirituality and subjective morality. |
| Marriage and married love equated (Gaudium et Spes, §§48,50). | Annulments fiasco (cf. question 8). |
| The Church renounces privileges civil authorities grant her (§76). | Catholic religion no longer to be the religion of any States. |
| Wish for a world authority (§82). | Full support for UN |
| Rite and formula of penance are to be revised (Sacrosanctum Concilium §72). | Face to face confessions and General Absolutions.[5] |
| Extreme Unction should be an Anointing of the Sick (§§73,75). | New matter, form and subject (i.e.,the sick, not just those in danger of death). |
| Table footnotes1 How Rome's guidelines are further interpreted as seen in the parishes is a whole other story.
2 The documents of Vatican II are referred to by their introductory Latin words, or by the initials of these.
3 Ut Unum Sint, Pope John Paul II, May 25, 1995.
4 Cf., The Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church, which forbade mutual "proselytizing." Balamand, Lebanon, June 17-24, 1993.
5 Does this affect the "substance of the sacraments" over which the Church has no power? (Cf., Pius XII, quoted in principle 5)
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