Proposed canonization of Pope John Paul II: Just the latest “rupture” with Catholic Sacred Tradition.

If Pope John Paul II is declared a saint, false ecumenism will be canonized. How then should we view saints such as Edmund Campion and Fidelis of Sigmaringen, or others—uncanonized—who have upheld the True Faith in the face of adversity?

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Editor’s note: There’s big trouble in Vatican City – trouble which can no longer be simply ignored by faithful Catholics.

The blatant modernism of Pope Francis, his select group of cardinals, and the way they choose to operate, bears a striking similarity to the way Barack Obama and his corrupt regime prefer to get things done here in the good old USA.

Both fail to pass the “smell” test.

The “Original Sin” of Vatican II: Replacing the traditional dogmatic language of the church with vague, new ‘pastoral’ Vatican II “doublespeak”.

”From the two opposed languages, dogmatic and pastoral, Radaelli sees the emergence and separation ‘almost of two Churches’.”

In the first, that of the most consistent traditionalists, Radaelli includes the SSPX, whom he describes as fully “Catholic by doctrine and by rite” and “obedient to dogma,” even if they are allegedly disobedient to the pope.  It is this ‘Church” [the Traditionalists] that, precisely because of its fidelity to dogma, “rejects Vatican II as an assembly in total rupture with Tradition.”

Radaelli assigns to this second “church” all the others, meaning most of the bishops, priests and faithful including Benedict XVI. This second group has renounced dogmatic language and “is in everything the daughter of Vatican II, proclaiming it – even from the highest throne, but without ever setting out proof of this – in total continuity with the preconciliar Church, albeit within the setting of a certain reform.”

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The concentrated essence of the texts of the Second Vatican Council: the cult of man, pantheism and anthropological idolatry.

Pope Paul VI says “all of the Council” not only the ‘spirit of the Council’, not only the radical hermeneutic of rupture with Catholic Tradition. Now here, the authentic interpretation of the Second Vatican Council is given by Pope Paul VI and not Tizio, Caio, Sempronio nor Don Cantone  (equivalent of: Tom, Dick or Harry), nor myself.

Furthermore, Pope Paul VI urges  the “modern humanists” that is, the atheists, who “reject the truths” of supernatural Faith, which transcend human reason “ to give credit” to “all of the Council” for this “religion of man that makes himself God” on his own strength  without the free gift of sanctifying grace.

But if “all of the Council”, and not its hazardous interpretation or its “spirit” can and must please the atheist or pantheists, it cannot please the Christians, who believe in the supernatural truths revealed by God which distinguish the creature from the Creator.

As we can deduce from what Pope Paul VI said, it is the text itself of the Council which is in rupture with the Catholic Faith and as such cannot be accepted. The heart of the “problem at the present time” is really the foolish hope of reconciling the irreconcilable: theocentrism and anthropocentrism. The Roman–Rite Mass and the “Novus Ordo Missae”, Divine-Apostolic Tradition and Vatican II.

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The dogma of the miraculous birth – Mary suffered no pains

It is a dogmatic teaching of the Church that the Blessed Virgin Mary suffered no pains in giving birth to her Son. Any who wish to be saved must believe this truth. Those modernists who claim that our Lady suffered pain and rupture in bearing forth the Son of God are impious blasphemers, fools and heretics, children of Satan – so state the Ecumenical Councils and the Fathers of the Church (most especially St. Epiphanius).

In the days before he gave up his arms, St. Ignatius Loyola very nearly killed a Moor who claimed that the Blessed Lady suffered pains in giving birth. The Church has always maintained that she gave birth without any pain and with no rupture or injury to physical integrity of her virginal womb.

We will write more about this in the future, but for now I only desire that the dogma be presented (without any significant defense), so as to give us some context for a discussion of the pregnancy.

If any doubt that our Lady could give birth to a Son without any pain or physical rupture, let such a one recall that the same Savior walked through the walls of the upper room after his Resurrection.

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Was Vatican II really an “Anti-Church” Council?

Someone has observed that Vatican Council II could be compared to Aeolus’ goatskin (which in the Greek legend holds all the contrary winds).  It is since Vatican II that this hurricane that we call “the spirit of the Council” has been let loose, a spirit in which I have without trouble recognized the presence of ‘against’.

“Yes, ‘against’:

–      against the spirituality that guided the Church from its origin until 1963;

–      against its dogmas, reinterpreted not theologically, but in a historicist way;

–      against its Tradition, suppressed as a source of Revelation and reinterpreted as the acceptance of what one meets on one’s way, above all in the modern cultural pluralism, be it homogenous or no in relation to its ontological status.

“If we wish only to blame the post-Council, so be it, for it is not at all free of wrongs.  But also, we must not forget that it is the natural son of the Council, and that it is into the Council that it has found the principles upon which it has then founded its most devastating contents, to the point to exhausting them.

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Bishop Schneider: Proposals for a Correct Reading of the Second Vatican Council.

For a correct interpretation it is necessary to take account of the intention manifested in the conciliar documents themselves and in the specific words of the conciliar Popes John XXIII and Paul VI. Finally, it is necessary to discover the thread leading through all the work of the Council, which is the salus animarum, that is, the pastoral intention. This, in turn, depends on and is subordinate to the promotion of Divine worship and the glory of God, that is, it depends on the primacy of God. This primacy of God in the life and all the activity of the Church is shown unequivocally in the fact that the Constitution on the Liturgy intentionally and chronologically occupies the first place in the vast work of the Council. The seven essential notes for pastoral theory and practice are found exactly in the Constitution that deals with the worship of God and the sanctification of men, in n. 9 of Sacrosanctum Concilium, and they are: 1. The urgency to preach Christ to non-believers so that they may be converted; 2. The greatest care about preaching the doctrine of the faith; 3. The essential role of penitence in the life of the Church; 4. The sacraments as principal means of salvation and sanctification, where the Eucharist occupies the central and culminating place; 5. The integrity of moral doctrine; 6. The apostolate of the lay faithful in the Church and in human society; 7. The universal vocation to holiness.

The characteristic of rupture in the interpretation of the conciliar texts is shown in the most stereotypical and widespread way in the thesis of an anthropocentric, secularizing, or naturalistic shift by the Second Vatican Council in regard to the preceding ecclesial tradition. One of the most well-known manifestations of such a confused interpretation was, e.g., the so-called Theology of Liberation and the subsequent devastating pastoral practice. The contrast between that theology of liberation and its practice, and the Council, appears evident in the following conciliar teaching: “the proper mission that Christ has entrusted to His Church is not of the political, economic, or social order: in fact, the end that he has set is in the order of religion.” (GS, 42). The same document then says that the nature and the mission of the Church are not tied to any particular political, economic, or social system. (ibid.) The Constitution Gaudium et Spes quotes the following words of Pius XII:

Its divine Founder, Jesus Christ, has not given it any mandate or fixed any end of the cultural order. The goal which Christ assigns to it is strictly religious. . . The Church must lead men to God, in order that they may be given over to him without reserve…. The Church can never lose sight of the strictly religious, supernatural goal. The meaning of all its activities, down to the last canon of its Code, can only cooperate directly or indirectly in this goal. (Pius XII, Address to the International Union of Institutes of Archeology, History and History of Art, March 9, 1956: AAS 48 (1965), p. 212)

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Iowa bishop blasts ‘spirit of Vatican II,’ calls it ‘a ghost or demon that must be exorcised’

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In a new pastoral letter on Church renewal, Bishop R. Walker Nickless of Sioux City denounces false interpretations of the Second Vatican Council and calls upon Catholics to “reclaim and strengthen our understanding of the deposit of faith.” Bishop Nickless, originally a priest of the Archdiocese of Denver who served as Archbishop Charles Chaput’s vicar general, writes:

The question arises: Why has the implementation of the Council, in large parts of the Church, thus far been so difficult? Well, it all depends on the correct interpretation of the Council or – as we would say today – on its proper hermeneutics, the correct key to its interpretation and application. The problems in its implementation arose from the fact that two contrary hermeneutics came face to face and quarreled with each other. One caused confusion, the other, silently but more and more visibly, bore and is bearing fruit.

On the one hand, there is an interpretation that I would call “a hermeneutic of discontinuity and rupture,” it has frequently availed itself of the sympathies of the mass media, and also one trend of modern theology. On the other, there is the “hermeneutic of reform,” of renewal in the continuity of the one subject – Church – which the Lord has given to us. She is a subject which increases in time and develops, yet always remaining the same, the one subject of the journeying People of God.

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