2, Chapter XVIII
Declarations with regard to the Second Vatican Council
given to various points raised above show why and to what extent
we have reservations more or less serious about certain texts of
the Council, especially the documents "Religious Liberty,"
"The Church in the Modern World," and "Non-Christian
that these texts of the Council contain expressions contrary to
the traditional teaching of the Church, unless by evil influences
working before and during the Council? There were sessions of the
central pre-conciliar Commission in which these regrettable influences
Does one become
schismatic by maintaining firmly the official and traditional Magisterium
of the Church? Is it schismatic to denounce the Modernist and Liberal
influences that were at work in the Council? Is not that, rather,
to serve the Church? Does it not manifest our profound union with
the Bishops and the Pope, who cannot and must not separate themselves
from their predecessors, but who are not exempt from dangerous influences,
the consequences of that spirit of openness to the world, of exaggerated
ecumenism, which seeks union instead of unity in the Truth which
the Church alone possesses?
The Authority of Pope Paul VI
We do not deny
the authority of Pope Paul VI. We respect it, much more, and much
more deeply, than most of the bishops of the whole world who have
disobeyed and continue to disobey in those matters in which the
Pope was doing no more than confirm the teaching of his predecessors.
And those bishops have never been harassed.
As for us,
we think it our duty not to obey when we are required to break with
the traditional teaching of the Church. That teaching is clear in
what regards "Religious Liberty" and its consequences,
and in regard to the Liturgy.
We refer to
the clear principles of the natural and eternal law. As Leo XIII
a command is contrary to reason, to eternal life, to the authority
of God, then it is lawful to disobey, man that is, so as to obey
God (Libertas praesrantissimum, 20 June 1888).
were an order of any power whatsoever at variance with the principles
of right reason and with the interests of the public good, it
would have no force of law.
imposed on us are imposed to compel us to agree to diminish and
attack our faith. That is why we are convinced that those prohibitions
have no force of law.
the Church is given for the faithful and exact transmission of "the
deposit of faith." To use that authority in a sense harmful
to the deposit of faith is to lose the right to obedience. That
does not mean the loss of all authority.
respect the authorities in the Church when they act in conformity
with the end for which authority was given them.
If it were
only a question of discipline with no connection with the faith,
we should not hesitate to sacrifice our personal preferences and
ideas; but when the faith is in question, our eternal life is at
stake. The salvation of souls is in danger. The facts give us ample
proof of that, in the saddest and most agonizing way. It is the
Reign of Our Lord Jesus Christ on earth which is under attack. We
cannot collaborate in its disappearance.
deep reasons for the radical change that has come over the Church
since Pope John XXIII and Pope Paul VI and by the Council.
Pope Paul VI
has often made this statement in his addresses: from now on the
Church is modifying her way of judging the modern world and modern
man. She loves him, she respects him as he is, she sees in this
man, this brother, his human dignity, the liberty of his religious
and cultural choices. She will no longer oppose his choices; rather,
she would like to come nearer to them, to assume them, for she sees
in them a search for truth, a contribution to the building of the
world; and, with that in mind, in practice no longer wants to impose
her message, but to propose it as one she thinks most effective
in the building of this world. She no longer imposes conversion,
but fraternizes with groups outside the Church just as they are,
except with those which are opposed to this new vision of the world.
Hence a Liberal
Ecumenism which no longer sees the world as Our Lord, and the Church
after Him, have always seen and judged it, and which no longer distinguishes
the true from the false, the good from the bad. The documents of
the Council on non-Christian religions, and the practice of the
Holy See since the Council as regards false religions, are a striking
example, ruinous for the Truth of the Church.
dignity:" badly defined, without its true criterion, which
is the grace of Our Lord Jesus Christ received through the
Church (even when outside the Church), is an endless source
of confusion. In that sense, the devils themselves could be worthy.
The truth is that man is worthy only insofar as he is really united
to Our Lord Jesus Christ by grace and insofar as he is still capable
of being so united. He is unworthy to the extent that he is opposed
to that grace. That is the way in which all men will be judged by
Our Lord Jesus Christ Himself. There are not two criteria.
To modify that
judgment to please the world of error and of sin, to come to an
understanding with that world represented by freemasons, communists,
socialists and all the false religions, is to ruin the Church completely
in what is most precious to her : the Reign of Our Lord Jesus Christ
"on earth as in heaven." It is to suppress the missionary
with the Protestants in Liberal Ecumenism has produced a new Liturgy,
equivocal, bastard, which makes true Catholics sick, even if it
is sometimes valid. The ruin of the true royal Liturgy of Our Lord
has brought about the end of priestly and religious vocations.
cannot allow herself to make any other judgment on the world of
yesterday, today and tomorrow except that of Our Lord, which has
been kept faithfully for twenty centuries. The documents, "The
Church in the Modern World," "Religious Liberty,"
and "Non-Christian Religions," are the witnesses of this
new vision; and all the activity of the 1Ioly See since the Council
has been inspired by this change in vision, totally opposed to that
of Our Lord and of the Church.
The ills of
the Church, now plain to see, known to everybody, affirmed by the
Pope himself, and by all the bishops, clerics and faithful, ills
which cause the enemies of the Church to rejoice, can but grow worse
so long as those at the helm of the Church do not get her back on
what has always been her course.
be an end to that Liberal Ecumenism which is contrary to the true
apostolate and mission of the Church.
forces of evil, finding no resistance, even in the Church, will
soon triumph everywhere.
The means advocated
by Our Lord Himself is the training of clerics solidly grounded
in the Catholic faith, in piety, in devotion to the Holy Sacrifice
of the Mass, zealous apostles filled with love of Truth, which is
Asking us to
close our seminaries and to adopt the new conciliar and post-conciliar
orientation would be to compel us to take part in the destruction
of the Church, to sap the authority of the Apostolic See of Rome.
It is because we wish to remain faithful to the Magisterium of the
Church, that we beg the Holy Father to be faithful to it himself,
and not to separate himself from his predecessors, especially the
two latest canonized Pope, Saint Pius V and Saint Pius X.
We beg only
to take part in the apostolic work of the Church under the authority
of the Holy See and the bishops, but not in a spirit of Liberal
Ecumenism, which is destroying the Church.
OF THE CATHOLIC FAITH
the Catholic Faith integrally and totally as it has been professed
and transmitted faithfully and exactly by the Church, the Sovereign
Pontiffs and the Councils, in its perfect continuity and homogeneity,
without the omission of a single article, especially in what concerns
the privileges of the Sovereign Pontiff as defined in Vatican I.
We reject and
anathematize all that has been rejected and anathematized by the
Church, in particular by the Holy Council of Trent.
with all the popes of the 19th and 20th centuries Liberalism, naturalism
and rationalism in all their forms, as the popes have condemned
With them we
reject all the consequences of those errors which are called "the
modern liberties" and "the new law" as they have
It is in the
degree in which the texts of Vatican Council II and the post-conciliar
reforms are opposed to the doctrine set out by these popes and give
free course to the errors they have condemned that we feel ourselves
obliged in conscience to have serious reservations about those texts
and those reforms.
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