Is Second Vatican Council Catholic? What's the problem with this?
The Second Vatican Council (1962-1965) is very different from many previous Councils, the Second Vatican Council is an idea that rejected and ignored Catholic Dogma and Doctrine, under the pretext of emphasizing Pastoral Care but this essence is misguiding and falsify.
As we know that First Vatican Council (the Real Vatican Council in 1869-1870) and the Council of Trent, which emphasized the Catholic Teaching of the Magisterium including condemnation of Protestant Heresy, condemnation of Modernism Heresy, emphasizing Papal Infallibility, condemnation of the errors of rationalism, anarchism, communism, socialism, liberalism, materialism, naturalism, pantheism, and secularism. The Second Vatican Council (the False Council or Robber Council) brought us to an open mind towards the Evil World such as materialism, liberalism, socialism, secularism, and Modernism.
By the 1930s, mainstream theology based on neo-scholasticism and papal encyclicals was being rejected by some theologians as dry and uninspiring. The writings, whose new style came to be called la nouvelle théologie ('the new theology'), attracted Rome's attention, and in 1950 Pope Pius XII published Humani generis, an encyclical "concerning some false opinions threatening to undermine the foundations of Catholic doctrine". Without citing specific individuals, he criticized those who advocated new schools of theology. It was generally understood that the encyclical was directly against the nouvelle théologie as well as developments in ecumenism and Bible studies. Some works were placed on the Index of Prohibited Books, and some of the authors were forbidden to teach or to publish. Those who suffered most were Henri de Lubac SJ and Yves Congar OP, who were unable to teach or publish until the death of Pius XII in 1958. By the early 1960s, other theologians under suspicion included Karl Rahner SJ and the young Hans Küng. (Source : "The Second Vatican Council, by BC Butler"vatican2voice.org. Retrieved 22 May 2020)
In 1950, Pope Pius XII published the encyclical Humani generis, in which he condemned "certain new intellectual currents" in the Church, accusing them of relativism and attacking them for reformulating dogmas in a way that was not consistent with Church tradition and for following biblical hermeneutics that deviated from the teachings of the encyclicals Providentissimus Deus, Spiritus Paraclitus and Divino afflante Spiritu. Pope Pius XII also admonished that such currents were trying to revive the modernist heresy, which had been strongly condemned by Pius X in his 1907 encyclical Pascendi Dominici gregis.
Regarding the New Theology "Nouvelle Théologie", this idea was convoked by Freemason Infiltrators, Socialists, and Masonics who worked together for foundation of new doctrines with some Protestants.
Second Vatican council was a Heresy Council or False Council which was made as planning to destroy the Church. After Pope Pius XII died, there are conclave for Papal Election which was Invalid. Since before the Second Vatican Council existed, there were already many infiltrators who entered the Church seminaries from the time of the Satanic French Revolution until the time when the Heretical Council or False Council was created.
Karl Rahner was a Reformed who pretended to be a Catholic Priest to mislead many people. Rahner was a German Jesuit priest and theologian who, alongside Henri de Lubac, Hans Urs von Balthasar, and Yves Congar, is considered to be one of the most influential Second Vatican theologians of the 20th century.
From his heresies, He spread many Misleading, with many seminary which were prepared to please Masonics. His Belief on Grace is seems like Calvin's Theology, Grace is perceived in light of Christianity as a constitutive element of human existence. For this reason, Rahner denies the possibility of a state of pure nature (natura pura, human existence without being-involved with grace), which according to him is a counterfactual.
Like others of his generation, Rahner was much concerned with refuting the propositional approach to theology typical of the Counter-Reformation. The alternative he proposes is one where statements about God are always referring back to the original experience of God in mystery.
Karl Rahner's heretical idea also taught that the Hypostatic Union of God is not only in the Human Nature of Jesus, but also in all humans. Therefore, Karl Rahner on the one hand also rejected the practice of always following what was done, taught, and even the actions exemplified by Christ on the grounds that when Christ had died on the cross, God's infinite grace did not require us to centrally always follow Jesus.
Karl Rahner also said that Jesus was vindicated as the Absolute Savior because his salvation was absolutely irresistible. So, according to him, the chosen person is absolutely saved and not because of Jesus' resurrection as a form of life again so that people who have been redeemed are required to do good actions.
The absolute savior for us, according to Rahner, is absolute Salvation, once saved, always saved. So because Christ has been redeemed, and from his resurrection which became the History of Christ's Crucifixion, Salvation is absolutely Real. The absolute nature of Salvation given by the Lord Jesus is true even according to the Catholic Church. But, if absolute salvation means once saved without concentrating on following and imitating Christ, then the answer is still saved, then this is a Misguidance that causes anxiety for souls.
As Figure Key for Second Vatican Council, Karl Rahner indirectly rejected that There is no Salvation Outside the Church (Extra Ecclesiam Nulla Salus). By Karl Rahner, Inspiration for this idea sometimes comes from the Second Vatican Council's Lumen gentium No. 16:
"Finally, those who have not yet received the Gospel are related in various ways to the people of God. In the first place we must recall the people to whom the testament and the promises were given and from whom Christ was born according to the flesh. On account of their fathers this people remains most dear to God, for God does not repent of the gifts He makes nor of the calls He issues. But the plan of salvation also includes those who acknowledge the Creator. In the first place amongst these there are the Muslims, who, professing to hold the faith of Abraham, along with us adore the one and merciful God, who on the last day will judge mankind. Nor is God far distant from those who in shadows and images seek the unknown God, for it is He who gives to all men life and breath and all things, and as Saviour wills that all men be saved. Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience. Nor does Divine Providence deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life. Whatever good or truth is found amongst them is looked upon by the Church as a preparation for the Gospel. She knows that it is given by Him who enlightens all men so that they may finally have life. But often men, deceived by the Evil One, have become vain in their reasonings and have exchanged the truth of God for a lie, serving the creature rather than the Creator. Or some there are who, living and dying in this world without God, are exposed to final despair. Wherefore to promote the glory of God and procure the salvation of all of these, and mindful of the command of the Lord, "Preach the Gospel to every creature", the Church fosters the missions with care and attention."
Which is contradicted with Catholic Teaching and Dogma, and that statement was disputed by Real Vatican Council or First Vatican Council :
" Likewise all other things which have been transmitted, defined and declared by the sacred canons and the ecumenical councils, especially the sacred Trent, I accept unhesitatingly and profess; in the same way whatever is to the contrary, and whatever heresies have been condemned, rejected and anathematised by the church, I too condemn, reject and anathematise. This true catholic faith, outside of which none can be saved, which I now freely profess and truly hold, is what I shall steadfastly maintain and confess, by the help of God, in all its completeness and purity until my dying breath, and I shall do my best to ensure that all others do the same. This is what I, the same Pius, promise, vow and swear. So help me God and these holy gospels of God. " (First Vatican Council, 6 January 1870, Profession of Faith, by Pope Pius IX)
Pope Pius XI, encyclical Mortalium Animos, 1928 No. 11:
" Furthermore, in this one Church of Christ no man can be or remain who does not accept, recognize and obey the authority and supremacy of Peter and his legitimate successors. Did not the ancestors of those who are now entangled in the errors of Photius (Which descends the Byzantine Schismatics) and the reformers (Protestants) , obey the Bishop of Rome, the chief shepherd of souls? Alas their children left the home of their fathers, but it did not fall to the ground and perish for ever, for it was supported by God. Let them therefore return to their common Father, who, forgetting the insults previously heaped on the Apostolic See, will receive them in the most loving fashion. For if, as they continually state, they long to be united with Us and ours, why do they not hasten to enter the Church, "the Mother and mistress of all Christ's faithful"? Let them hear Lactantius crying out: "The Catholic Church is alone in keeping the true worship. This is the fount of truth, this the house of Faith, this the temple of God: if any man enter not here, or if any man go forth from it, he is a stranger to the hope of life and salvation. Let none delude himself with obstinate wrangling. For life and salvation are here concerned, which will be lost and entirely destroyed, unless their interests are carefully and assiduously kept in mind."
- we teach and define as a divinely revealed dogma that when the Roman pontiff speaks EX CATHEDRA,
- that is, when, in the exercise of his office as shepherd and teacher of all Christians, in virtue of his supreme apostolic authority, he defines a doctrine concerning faith or morals to be held by the whole church, he possesses, by the divine assistance promised to him in blessed Peter,
- that infallibility which the divine Redeemer willed his church to enjoy in defining doctrine concerning faith or morals.
- Therefore, such definitions of the Roman pontiff are of themselves, and not by the consent of the church, irreformable.
- So then, should anyone, which God forbid, have the temerity to reject this definition of ours: let him be anathema."
- Second Vatican Council was viewed as Null or Void, and False by First Vatican Council.
- For The First Vatican Council (Real Vatican Council), Catholic Church should not be reformed or not be renewable, because The Catholic Church is Perfect and Completely Institution which was founded by Christ himself as LORD and Word of God!
Although the ecumenical movement and the desire for peace with the Catholic Church have not yet taken hold everywhere, it is our hope that ecumenical feeling and mutual esteem may gradually increase among all men. (This statement was condemned by Catholic Church)
It must however be admitted that in these Churches and ecclesial Communities there exist important differences from the Catholic Church, not only of a historical, sociological, psychological and cultural character, but especially in the interpretation of revealed truth. To make easier the ecumenical dialogue in spite of these differences, we wish to set down some considerations which can, and indeed should, serve as a basis and encouragement for such dialogue.
20. Our thoughts turn first to those Christians who make open confession of Jesus Christ as God and Lord and as the sole Mediator between God and men, to the glory of the one God, Father, Son and Holy Spirit. We are aware indeed that there exist considerable divergences from the doctrine of the Catholic Church concerning Christ Himself, the Word of God made flesh, the work of redemption, and consequently, concerning the mystery and ministry of the Church, and the role of Mary in the plan of salvation. But we rejoice to see that our separated brethren look to Christ as the source and center of Church unity. Their longing for union with Christ inspires them to seek an ever closer unity, and also to bear witness to their faith among the peoples of the earth. (This statement was Condemned by Catholic Church)
21. A love and reverence of Sacred Scripture which might be described as devotion, leads our brethren to a constant meditative study of the sacred text. For the Gospel "is the power of God for salvation to every one who has faith, to the Jew first and then to the Greek".
While invoking the Holy Spirit, they seek in these very Scriptures God as it were speaking to them in Christ, Whom the prophets foretold, Who is the Word of God made flesh for us. They contemplate in the Scriptures the life of Christ and what the Divine Master taught and did for our salvation, especially the mysteries of His death and resurrection.
But while the Christians who are separated from us hold the divine authority of the Sacred Books, they differ from ours - some in one way, some in another - regarding the relationship between Scripture and the Church. For, according to Catholic belief, the authentic teaching authority of the Church has a special place in the interpretation and preaching of the written word of God.
But Sacred Scriptures provide for the work of dialogue an instrument of the highest value in the mighty hand of God for the attainment of that unity which the Saviour holds out to all. (This is Misguided)
22. Whenever the Sacrament of Baptism is duly administered as Our Lord instituted it, and is received with the right dispositions, a person is truly incorporated into the crucified and glorified Christ, and reborn to a sharing of the divine life, as the Apostle says: "You were buried together with Him in Baptism, and in Him also rose again - through faith in the working of God, who raised Him from the dead".
Baptism therefore establishes a sacramental bond of unity which links all who have been reborn by it. But of itself Baptism is only a beginning, an inauguration wholly directed toward the fullness of life in Christ. Baptism, therefore, envisages a complete profession of faith, complete incorporation in the system of salvation such as Christ willed it to be, and finally complete ingrafting in eucharistic communion.
Though the ecclesial Communities which are separated from us lack the fullness of unity with us flowing from Baptism, and though we believe they have not retained the proper reality of the eucharistic mystery in its fullness, especially because of the absence of the sacrament of Orders, nevertheless when they commemorate His death and resurrection in the Lord's Supper, they profess that it signifies life in communion with Christ and look forward to His coming in glory. Therefore the teaching concerning the Lord's Supper, the other sacraments, worship, the ministry of the Church, must be the subject of the dialogue. (This was condemned by Catholic Church)
23. The daily Christian life of these brethren is nourished by their faith in Christ and strengthened by the grace of Baptism and by hearing the word of God. This shows itself in their private prayer, their meditation on the Bible, in their Christian family life, and in the worship of a community gathered together to praise God. Moreover, their form of worship sometimes displays notable features of the liturgy which they shared with us of old. (This statement is Heresy and condemned by Catholic Church itself)
Their faith in Christ bears fruit in praise and thanksgiving for the blessings received from the hands of God. Among them, too, is a strong sense of justice and a true charity toward their neighbor. This active faith has been responsible for many organizations for the relief of spiritual and material distress, the furtherance of the education of youth, the improvement of the social conditions of life, and the promotion of peace throughout the world. (This is Heresy and Condemned by Catholic Church)
While it is true that many Christians understand the moral teaching of the Gospel differently from Catholics, and do not accept the same solutions to the more difficult problems of modern society, nevertheless they share our desire to stand by the words of Christ as the source of Christian virtue, and to obey the command of the Apostle: "And whatever you do, in word or in work, do all in the name of the Lord Jesus Christ, giving thanks to God the Father through Him". For that reason an ecumenical dialogue might start with discussion of the application of the Gospel to moral conduct. (This is Heresy Statement) ... " (Unitatis Redintegratio No. 19-23, Second Vatican Council)
The question is whether the Desire of Protestant Heretics even though they call upon Christ is fruitful and blessed by Christ?
What is there to be proud of in their efforts?
Do the results of their morals and actions (Protestant Heretics) produce sanctifying and empowering Grace?
No, Not at all. Protestants aren't separated brethren, they are Real Heretics who want to destroy The Church and mislead the verses of Gospel with their interpretations.
Pope Eugene IV said that Heretics even if they pour out his blood for the Name of Christ, cannot be saved, unless he remain within the bosom and the unity of the Catholic Church.
As God The Son condemned Heretics and said, " Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven. Many will say to me in that day: Lord, Lord, have not we prophesied in thy name, and cast out devils in thy name, and done many miracles in thy name? And then will I profess unto them, I never knew you: depart from me, you that work iniquity. Every one therefore that heareth these my words, and doth them, shall be likened to a wise man that built his house upon a rock, And the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock. And every one that heareth these my words, and doth them not, shall be like a foolish man that built his house upon the sand, And the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall thereof. And it came to pass when Jesus had fully ended these words, the people were in admiration at his doctrine." (Matthew 7:21-28)
Lord Jesus taught about Extra Ecclesiam Nulla Salus, He said to them, "Go into the whole world and proclaim the gospel to every creature. Whoever believes and is baptized will be saved; whoever does not believe will be condemned." (Mark 16:15-16)
" Now you are clean by reason of the word, which I have spoken to you. Abide in me, and I in you. As the branch cannot bear fruit of itself, unless it abide in the vine, so neither can you, unless you abide in me. I am the vine: you the branches: he that abideth in me, and I in him, the same beareth much fruit: for without me you can do nothing. If any one abide not in me, he shall be cast forth as a branch, and shall wither, and they shall gather him up, and cast him into the fire, and he burneth. If you abide in me, and my words abide in you, you shall ask whatever you will, and it shall be done unto you. " (John 15:3-7)
Pope Pius XI, Mortalium Animos, 1928 no. 6-7 :
" We were created by God, the Creator of the universe, in order that we might know Him and serve Him; our Author therefore has a perfect right to our service. God might, indeed, have prescribed for man's government only the natural law, which, in His creation, He imprinted on his soul, and have regulated the progress of that same law by His ordinary providence; but He preferred rather to impose precepts, which we were to obey, and in the course of time, namely from the beginnings of the human race until the coming and preaching of Jesus Christ, He Himself taught man the duties which a rational creature owes to its Creator: "God, who at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all, in these days, hath spoken to us by his Son." From which it follows that there can be no true religion other than that which is founded on the revealed word of God: which revelation, begun from the beginning and continued under the Old Law, Christ Jesus Himself under the New Law perfected. Now, if God has spoken (and it is historically certain that He has truly spoken), all must see that it is man's duty to believe absolutely God's revelation and to obey implicitly His commands; that we might rightly do both, for the glory of God and our own salvation, the Only-begotten Son of God founded His Church on earth. Further, We believe that those who call themselves Christians can do no other than believe that a Church, and that Church one, was established by Christ; but if it is further inquired of what nature according to the will of its Author it must be, then all do not agree. A good number of them, for example, deny that the Church of Christ must be visible and apparent, at least to such a degree that it appears as one body of faithful, agreeing in one and the same doctrine under one teaching authority and government; but, on the contrary, they understand a visible Church as nothing else than a Federation, composed of various communities of Christians, even though they adhere to different doctrines, which may even be incompatible one with another. Instead, Christ our Lord instituted His Church as a perfect society, external of its nature and perceptible to the senses, which should carry on in the future the work of the salvation of the human race, under the leadership of one head, with an authority teaching by word of mouth, and by the ministry of the sacraments, the founts of heavenly grace; for which reason He attested by comparison the similarity of the Church to a kingdom, to a house, to a sheepfold, and to a flock. This Church, after being so wonderfully instituted, could not, on the removal by death of its Founder and of the Apostles who were the pioneers in propagating it, be entirely extinguished and cease to be, for to it was given the commandment to lead all men, without distinction of time or place, to eternal salvation: "Going therefore, teach ye all nations." In the continual carrying out of this task, will any element of strength and efficiency be wanting to the Church, when Christ Himself is perpetually present to it, according to His solemn promise: "Behold I am with you all days, even to the consummation of the world?" It follows then that the Church of Christ not only exists to-day and always, but is also exactly the same as it was in the time of the Apostles, unless we were to say, which God forbid, either that Christ our Lord could not effect His purpose, or that He erred when He asserted that the gates of hell should never prevail against it.
And here it seems opportune to expound and to refute a certain false opinion, on which this whole question, as well as that complex movement by which non-Catholics seek to bring about the union of the Christian churches depends. For authors who favor this view are accustomed, times almost without number, to bring forward these words of Christ: "That they all may be one.... And there shall be one fold and one shepherd," with this signification however: that Christ Jesus merely expressed a desire and prayer, which still lacks its fulfillment. For they are of the opinion that the unity of faith and government, which is a note of the one true Church of Christ, has hardly up to the present time existed, and does not to-day exist. They consider that this unity may indeed be desired and that it may even be one day attained through the instrumentality of wills directed to a common end, but that meanwhile it can only be regarded as mere ideal. They add that the Church in itself, or of its nature, is divided into sections; that is to say, that it is made up of several churches or distinct communities, which still remain separate, and although having certain articles of doctrine in common, nevertheless disagree concerning the remainder; that these all enjoy the same rights; and that the Church was one and unique from, at the most, the apostolic age until the first Ecumenical Councils. Controversies therefore, they say, and longstanding differences of opinion which keep asunder till the present day the members of the Christian family, must be entirely put aside, and from the remaining doctrines a common form of faith drawn up and proposed for belief, and in the profession of which all may not only know but feel that they are brothers. The manifold churches or communities, if united in some kind of universal federation, would then be in a position to oppose strongly and with success the progress of irreligion. This, Venerable Brethren, is what is commonly said. There are some, indeed, who recognize and affirm that Protestantism, as they call it, has rejected, with a great lack of consideration, certain articles of faith and some external ceremonies, which are, in fact, pleasing and useful, and which the Roman Church still retains. They soon, however, go on to say that that Church also has erred, and corrupted the original religion by adding and proposing for belief certain doctrines which are not only alien to the Gospel, but even repugnant to it. Among the chief of these they number that which concerns the primacy of jurisdiction, which was granted to Peter and to his successors in the See of Rome. Among them there indeed are some, though few, who grant to the Roman Pontiff a primacy of honor or even a certain jurisdiction or power, but this, however, they consider not to arise from the divine law but from the consent of the faithful. Others again, even go so far as to wish the Pontiff Himself to preside over their motley, so to say, assemblies. But, all the same, although many non-Catholics may be found who loudly preach fraternal communion in Christ Jesus, yet you will find none at all to whom it ever occurs to submit to and obey the Vicar of Jesus Christ either in His capacity as a teacher or as a governor. Meanwhile they affirm that they would willingly treat with the Church of Rome, but on equal terms, that is as equals with an equal: but even if they could so act. it does not seem open to doubt that any pact into which they might enter would not compel them to turn from those opinions which are still the reason why they err and stray from the one fold of Christ.
Mortalium Animos disputed what is called as Gaudium Et Spes on Second Vatican Council and Dignitatis Humanae.
" ....... Still, she strives to detect in the atheistic mind the hidden causes for the denial of God; conscious of how weighty are the questions which atheism raises, and motivated by love for all men, she believes these questions ought to be examined seriously and more profoundly.........
....... While rejecting atheism, root and branch, the Church sincerely professes that all men, believers and unbelievers alike, ought to work for the rightful betterment of this world in which all alike live; such an ideal cannot be realized, however, apart from sincere and prudent dialogue. Hence the Church protests against the distinction which some state authorities make between believers and unbelievers, with prejudice to the fundamental rights of the human person. The Church calls for the active liberty of believers to build up in this world God's temple too. She courteously invites atheists to examine the Gospel of Christ with an open mind.......... " (Gaudium Et Spes No. 21 on Second Vatican Council = This is Heresy and Condemned by Catholic Church)
" One of the salient features of the modern world is the growing interdependence of men one on the other, a development promoted chiefly by modern technical advances. Nevertheless brotherly dialogue among men does not reach its perfection on the level of technical progress, but on the deeper level of interpersonal relationships. These demand a mutual respect for the full spiritual dignity of the person. Christian revelation contributes greatly to the promotion of this communion between persons, and at the same time leads us to a deeper understanding of the laws of social life which the Creator has written into man's moral and spiritual nature.
Since rather recent documents of the Church's teaching authority have dealt at considerable length with Christian doctrine about human society, this council is merely going to call to mind some of the more basic truths, treating their foundations under the light of revelation. Then it will dwell more at length on certain of their implications having special significance for our day. " (Gaudium Et Spes No. 23 on Second Vatican Council = Ambiguity for respect to peoples because what? If it's concerned to Pluralism, This is Heresy)
First Vatican Council condemned Atheism, Pantheism, Soft-Polytheism, and Non-Theism as against First Commandment of God :
- " 1. If anyone denies the one true God, creator and lord of things visible and invisible: let him be anathema.
- 2. If anyone is so bold as to assert that
- there exists nothing besides matter: let him be anathema.
- 3. If anyone says that
- the substance or essence of God and that of all things are one and the same: let him be anathema.
- 4. If anyone says
- that finite things, both corporal and spiritual, or at any rate, spiritual, emanated from the divine substance; or
- that the divine essence, by the manifestation and evolution of itself becomes all things or, finally,
- that God is a universal or indefinite being which by self determination establishes the totality of things distinct in genera, species and individuals: let him be anathema.
- 5. If anyone does not confess that the world and all things which are contained in it, both spiritual and material, were produced, according to their whole substance, out of nothing by God; or holds that God did not create by his will free from all necessity, but as necessarily as he necessarily loves himself; or
- denies that the world was created for the glory of God: let him be anathema. " (Canons 1. On God the creator of all things)
" Further light is shed on the subject if one considers that the highest norm of human life is the divine law-eternal, objective and universal-whereby God orders, directs and governs the entire universe and all the ways of the human community by a plan conceived in wisdom and love. Man has been made by God to participate in this law, with the result that, under the gentle disposition of divine Providence, he can come to perceive ever more fully the truth that is unchanging. Wherefore every man has the duty, and therefore the right, to seek the truth in matters religious in order that he may with prudence form for himself right and true judgments of conscience, under use of all suitable means.
Truth, however, is to be sought after in a manner proper to the dignity of the human person and his social nature. The inquiry is to be free, carried on with the aid of teaching or instruction, communication and dialogue, in the course of which men explain to one another the truth they have discovered, or think they have discovered, in order thus to assist one another in the quest for truth.
Moreover, as the truth is discovered, it is by a personal assent that men are to adhere to it.
On his part, man perceives and acknowledges the imperatives of the divine law through the mediation of conscience. In all his activity a man is bound to follow his conscience in order that he may come to God, the end and purpose of life. It follows that he is not to be forced to act in a manner contrary to his conscience. Nor, on the other hand, is he to be restrained from acting in accordance with his conscience, especially in matters religious. The reason is that the exercise of religion, of its very nature, consists before all else in those internal, voluntary and free acts whereby man sets the course of his life directly toward God. No merely human power can either command or prohibit acts of this kind. The social nature of man, however, itself requires that he should give external expression to his internal acts of religion: that he should share with others in matters religious; that he should profess his religion in community. Injury therefore is done to the human person and to the very order established by God for human life, if the free exercise of religion is denied in society, provided just public order is observed.
There is a further consideration. The religious acts whereby men, in private and in public and out of a sense of personal conviction, direct their lives to God transcend by their very nature the order of terrestrial and temporal affairs. Government therefore ought indeed to take account of the religious life of the citizenry and show it favor, since the function of government is to make provision for the common welfare. However, it would clearly transgress the limits set to its power, were it to presume to command or inhibit acts that are religious.
The freedom or immunity from coercion in matters religious which is the endowment of persons as individuals is also to be recognized as their right when they act in community. Religious communities are a requirement of the social nature both of man and of religion itself.
Provided the just demands of public order are observed, religious communities rightfully claim freedom in order that they may govern themselves according to their own norms, honor the Supreme Being in public worship, assist their members in the practice of the religious life, strengthen them by instruction, and promote institutions in which they may join together for the purpose of ordering their own lives in accordance with their religious principles.
Religious communities also have the right not to be hindered, either by legal measures or by administrative action on the part of government, in the selection, training, appointment, and transferral of their own ministers, in communicating with religious authorities and communities abroad, in erecting buildings for religious purposes, and in the acquisition and use of suitable funds or properties.
Religious communities also have the right not to be hindered in their public teaching and witness to their faith, whether by the spoken or by the written word. However, in spreading religious faith and in introducing religious practices everyone ought at all times to refrain from any manner of action which might seem to carry a hint of coercion or of a kind of persuasion that would be dishonorable or unworthy, especially when dealing with poor or uneducated people. Such a manner of action would have to be considered an abuse of one's right and a violation of the right of others.
In addition, it comes within the meaning of religious freedom that religious communities should not be prohibited from freely undertaking to show the special value of their doctrine in what concerns the organization of society and the inspiration of the whole of human activity. Finally, the social nature of man and the very nature of religion afford the foundation of the right of men freely to hold meetings and to establish educational, cultural, charitable and social organizations, under the impulse of their own religious sense. " (Dignitatis Humanae No. 3-4 on Second Vatican Council, 1965, by Montini = Condemned by Catholic Church for exaltation to other religions beside Catholic Church)
Catholic Church condemns What is called as Dignitatis Humanae :
" And the Lord spoke all these words:
I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage.Thou shalt not have strange gods before me. Thou shalt not make to thyself a graven thing, nor the likeness of any thing that is in heaven above, or in the earth beneath, nor of those things that are in the waters under the earth.Thou shalt not adore them, nor serve them: I am the Lord thy God, mighty, jealous, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me:And shewing mercy unto thousands to them that love me, and keep my commandments. "
(Exodus 20:1-6)
Pope Leo XIII, Libertas Praestantissimum, 1888:
" 14. If when men discuss the question of liberty they were careful to grasp its true and legitimate meaning, such as reason and reasoning have just explained, they would never venture to affix such a calumny on the Church as to assert that she is the foe of individual and public liberty. But many there are who follow in the footsteps of Lucifer, and adopt as their own his rebellious cry, “I will not serve”; and consequently substitute for true liberty what is sheer and most foolish license. Such, for instance, are the men belonging to that widely spread and powerful organization, who, usurping the name of liberty, style themselves liberals.
15. What naturalists or rationalists aim at in philosophy, that the supporters of liberalism, carrying out the principles laid down by naturalism, are attempting in the domain of morality and politics. The fundamental doctrine of rationalism is the supremacy of the human reason, which, refusing due submission to the divine and eternal reason, proclaims its own independence, and constitutes itself the supreme principle and source and judge of truth. Hence, these followers of liberalism deny the existence of any divine authority to which obedience is due, and proclaim that every man is the law to himself; from which arises that ethical system which they style independent morality, and which, under the guise of liberty, exonerates man from any obedience to the commands of God, and substitutes a boundless license. The end of all this it is not difficult to foresee, especially when society is in question. For, when once man is firmly persuaded that he is subject to no one, it follows that the efficient cause of the unity of civil society is not to be sought in any principle external to man, or superior to him, but simply in the free will of individuals; that the authority in the State comes from the people only; and that, just as every man’s individual reason is his only rule of life, so the collective reason of the community should be the supreme guide in the management of all public affairs. Hence the doctrine of the supremacy of the greater number, and that all right and all duty reside in the majority. But, from what has been said, it is clear that all this is in contradiction to reason. To refuse any bond of union between man and civil society, on the one hand, and God the Creator and consequently the supreme Law-giver, on the other, is plainly repugnant to the nature, not only of man, but of all created things; for, of necessity, all effects must in some proper way be connected with their cause; and it belongs to the perfection of every nature to contain itself within that sphere and grade which the order of nature has assigned to it, namely, that the lower should be subject and obedient to the higher.
16. Moreover, besides this, a doctrine of such character is most hurtful both to individuals and to the State. For, once ascribe to human reason the only authority to decide what is true and what is good, and the real distinction between good and evil is destroyed; honor and dishonor differ not in their nature, but in the opinion and judgment of each one; pleasure is the measure of what is lawful; and, given a code of morality which can have little or no power to restrain or quiet the unruly propensities of man, a way is naturally opened to universal corruption. With reference also to public affairs: authority is severed from the true and natural principle whence it derives all its efficacy for the common good; and the law determining what it is right to do and avoid doing is at the mercy of a majority. Now, this is simply a road leading straight to tyranny. The empire of God over man and civil society once repudiated, it follows that religion, as a public institution, can have no claim to exist, and that everything that belongs to religion will be treated with complete indifference. Furthermore, with ambitious designs on sovereignty, tumult and sedition will be common amongst the people; and when duty and conscience cease to appeal to them, there will be nothing to hold them back but force, which of itself alone is powerless to keep their covetousness in check. Of this we have almost daily evidence in the conflict with socialists and members of other seditious societies, who labor unceasingly to bring about revolution. It is for those, then, who are capable of forming a just estimate of things to decide whether such doctrines promote that true liberty which alone is worthy of man, or rather, pervert and destroy it.
21. This kind of liberty, if considered in relation to the State, clearly implies that there is no reason why the State should offer any homage to God, or should desire any public recognition of Him; that no one form of worship is to be preferred to another, but that all stand on an equal footing, no account being taken of the religion of the people, even if they profess the Catholic faith. But, to justify this, it must needs be taken as true that the State has no duties toward God, or that such duties, if they exist, can be abandoned with impunity, both of which assertions are manifestly false. For it cannot be doubted but that, by the will of God, men are united in civil society; whether its component parts be considered; or its form, which implies authority; or the object of its existence; or the abundance of the vast services which it renders to man. God it is who has made man for society, and has placed him in the company of others like himself, so that what was wanting to his nature, and beyond his attainment if left to his own resources, he might obtain by association with others. Wherefore, civil society must acknowledge God as its Founder and Parent, and must obey and reverence His power and authority. justice therefore forbids, and reason itself forbids, the State to be godless; or to adopt a line of action which would end in godlessness — namely, to treat the various religions (as they call them) alike, and to bestow upon them promiscuously equal rights and privileges. Since, then, the profession of one religion is necessary in the State, that religion must be professed which alone is true, and which can be recognized without difficulty, especially in Catholic States, because the marks of truth are, as it were, engraven upon it. This religion, therefore, the rulers of the State must preserve and protect, if they would provide — as they should do — with prudence and usefulness for the good of the community. For public authority exists for the welfare of those whom it governs; and, although its proximate end is to lead men to the prosperity found in this life, yet, in so doing, it ought not to diminish, but rather to increase, man’s capability of attaining to the supreme good in which his everlasting happiness consists: which never can be attained if religion be disregarded."
Pope Pius XII expelled and excommunicated Modernist Heretics like Karl Rahner, Hans Urs von Balthasar, Jean Daniélou SJ, Yves Congar OP and Henri de Lubac SJ. Pope forbid them for teach at Catholic seminaries. They were involved for nouvelle theologie to be foundation of Second Vatican Council.
About Henri de Lubac SJ, de Lubac was interested on Buddhism Philosophy and During these years he brought out a study of Origen's biblical exegesis (1950), three books on Buddhism (1951, 1952, 1955), Méditations sur l'Église (1953 – a text which would have great influence on Lumen Gentium, the document produced at Vatican II on the nature of the church), and Sur les chemins de Dieu (1956).
About Balthasar, besides his collaboration with Adrienne von Speyr, He had link with Karl Barth where the conversation with the influential Reformed Swiss theologian Karl Barth, on whose work he wrote the first Catholic analysis and response. Although Balthasar's major points of analysis on Barth's work have been disputed, his book The Theology of Karl Barth: Exposition and Interpretation (1951) remains a classic work for its sensitivity and insight; Barth himself agreed with its analysis of his own theological enterprise, calling it the best book on his own theology. Balthasar was involved on advocating universalism or apocatastasis, the teaching that all people will inherit eternal life, often associated with Origen.
About Jean Daniélou, his father was an Anticlerical and had a Masonic Background. He joined the Society of Jesus in 1929 and during his regency taught at a boys' school in Poitiers, from 1934 to 1936. He then studied theology at Fourvière in Lyon under Henri de Lubac, who introduced him to the specialized study of the Fathers of the Church. He was ordained a priest on 19 August 1938. But, He was interested and published the book about Platonism and He supported Platonism Idea.
Pope Pius XII, Humani Generis , 12 August 1950, No. 2 :
" Though human reason is, strictly speaking, truly capable by its own natural power and light of attaining to a true and certain knowledge of the one personal God, Who watches over and controls the world by His providence, and of the natural law written in our hearts by the Creator; yet there are many obstacles which prevent reason from the effective and fruitful use of this inborn faculty. For the truths that concern the relations between God and man wholly transcend the visible order of things and if they are translated into human action and influence it, they call for self-surrender and abnegation. The human mind, in its turn, is hampered in the attaining of such truths, not only by the impact of the senses and the imagination, but also by disordered appetites which are the consequences of original sin. So it happens that men, in such matters, easily persuade themselves that what they would not like to be true is false or at least doubtful. "
Pope Pius XII, Humani Generis , 12 August 1950, No. 7 :
" Everyone is aware that the terminology employed in the schools and even that used by the Teaching Authority of the Church itself is capable of being perfected and polished; and we know also that the Church itself has not always used the same terms in the same way. It is also manifest that the Church cannot be bound to every system of philosophy that has existed for a short space of time. Nevertheless, the things that have been composed through common effort by Catholic teachers over the course of the centuries to bring about some understanding of dogma are certainly not based on any such weak foundation. These things are based on principles and notions deduced from a true knowledge of created things. In the process of deducing, this knowledge, like a star, gave enlightenment to the human mind through the Church. Hence it is not astonishing that some of these notions have not only been used by the Ecumenical Councils, but even sanctioned by them, so that it is wrong to depart from them."
After the death of Pius XII, the See of Rome was vacant until the papal conclave. There was a strange on Conclave, where Papal election which held In Rome at the morning of 26 October 1958, the first day of balloting of the 1958 conclave, observers believed they saw white smoke coming from the chimney of the Sistine Chapel, a traditional signal to the crowds in the square outside that a pope has been elected. It was followed after a few minutes by black smoke. The Italian radio network and the Italian news agency retracted their initial reports that a pope had been elected.
Something similar happened in the afternoon at 5:53 p.m. when the smoke again appeared white. At 6 p.m., after the smoke had continued white for several minutes, Vatican Radio told the world: "The smoke is white... There is absolutely no doubt. A Pope has been elected." After about half an hour, the smoke turned black, indicating that there was no result. Vatican Radio corrected its report. The New York Times reported: "The crowd lingered for more than a half hour, apparently hoping against hope that a new Pope would appear." The paper further reported that problems getting the straw to catch fire likely caused the morning’s problem and added: "The second signal was misunderstood because it came well after nightfall. The smoke was lighted from below by a spotlight, which made black appear white."
The official responsible for arrangements outside the conclave notified the cardinals that the colour of the smoke had been misread and provided them with "smoke torches from a fireworks factory". The third day's four ballots again failed to select a pope and there was no confusion about the colour of the smoke. On the afternoon of the next day, 28 October, white smoke signalled the election of a pope. On their eleventh ballot the conclave had elected Cardinal Angelo Roncalli, who took the name John XXIII whose same regnal like Baldassare Cossa who claimed himself as "Pope" on the Council of Basel.
" And after these things, I saw another angel come down from heaven, having great power: and the earth was enlightened with his glory. And he cried out with a strong voice, saying: Babylon the great is fallen, is fallen; and is become the habitation of devils, and the hold of every unclean spirit, and the hold of every unclean and hateful bird: Because all nations have drunk of the wine of the wrath of her fornication; and the kings of the earth have committed fornication with her; and the merchants of the earth have been made rich by the power of her delicacies. And I heard another voice from heaven, saying: Go out from her, my people; that you be not partakers of her sins, and that you receive not of her plagues. For her sins have reached unto heaven, and the Lord hath remembered her iniquities." (Revelation 18:1-6)
After Roncalli was elected in the Papal Election, Roncalli was also the one who supposedly removed the excommunication against the theologians of Nouvelle Theologie from what had been condemned and expelled by Pope Pius XII.
From here Roncalli convoked the Second Vatican Council and was then closed by Montini with Heretical Heresy that is now embraced by almost billions of people with real error but not felt for sure by the people who are in Ignorance.
With this, we can see the background of Angelo Roncalli, he was people who has the highest rank aka 33rd degree in Masonic Membership. He with his cunning and deceit has taken many people's souls to Hell, a evil man like this (Roncalli) can be elected even because of the event of Masonic interference in the Papal election. This proves that Roncalli, Montini, and their successors are bastard Antipopes.
Angelo Giuseppe Roncalli was liberal and modernist from the very beginning. This was most likely inspired by his first spiritual director, Parrechi, who was known for his “exceptionally liberal views”.
He had a tendency to find friends among modernists. Among them were Carlo Ferrara and Cremony Bonomelli, both open modernists, as well as Lambert Beauduin, a “Benedictine” advocate of the liturgical “renewal”. A few of his closest seminar friends, including a roommate from the seminary and a person who was present at his ordination, were later to be excommunicated for modernism.
He showed great caution all the time – he was undoubtedly hypocritical in concealing his views.
When he became a professor of patristy at the Lateran University, he was removed after a few months due to “suspicion of modernism” and “proclaiming the theory of heretic Rudolf Steiner”. By order of Pope Pius XII, He was sent to exile to Bulgaria and Turkey.
Italian writer Pier Carpi claims that he has clear evidence that Roncalli during his stay in the Middle East, was admitted to Freemasonry.
Maurice Bardet, a well-known freemason in the Masonic publication “Les Echos du surnaturel”, informs us that he was his adviser. Several members of the French police assigned to his protection at the time, certified that he visited the Grand Lodge of the city in Paris, every Thursday evening in civilian clothing. It is undisputed that the Antipope John XIII was under the influence of heretic Teherhard de Chardin and widespread faith in development and progress.
Whenever there was a need, he simply denied the Catholic popes. He completely rejected the Catholic encyclicals “Mirari Vos” and “Singulari Nos” by Gregory XVI, “Quanta Cura” by Pius IX, to which Syllabus was attached as an appendix.
When his friend asked him how he was doing as a successor to such a great man as Pope Pius XII, he answered with impudence:
" I try to imagine what my predecessor would do, and then I do exactly the opposite. "
When one day the journalists asked him whether he would continue the line of his predecessor, Pius XII, he replied:
" We will do the exact opposite of what Pius XII would do. "
In these statements, he himself proved that he is not a Catholic pope, but an antipope, because he was directed exactly against (anti) the last Catholic Pope Pius XII.
As a freemason, he left the Catholic Church and created the Vatican II Church on the basis of the heretical Second Vatican sect, which tried to persuade Catholics to adopt a new doctrine of false ecumenism, religious freedom that remain and always contradict the teaching of the Catholic Church.
Through the establishment of the “Secretariat for Christian Unity” and by the admission of Geoffrey Fischer, the freemason of the Old Reptonian Lodge no. 3725 belonging to the Grand Lodge of England, and later the Grand Chaplain of the Grand Lodge of the Mother in the world, responsible for the Philo-Protestant Anglicanism, he tried to derive Catholics in a turbulent stream of false ecumenism and prepare them for the heretical and blasphemous Vatican II Council.
During an official meeting of Bea and Fischer, held in Rome at the residence of Bea anticardinal, at the Brazilian Pontifical College, just after the audience given to Fischer by antipope John XXIII, Fischer himself said that his visit to John XXIII should be considered an event of historical significance, but even more important was the creation of the “Secretariat for the unity of Christianity”. His visit is something temporary, but this “Secretariat” is a permanent institution that will continue the work begun.
The consequences of this satanic work:
1) “A free path” to countless initiatives of the same kind as the “Secretariat”.
2) Impulse attributed to the doctrine of the “Secretariat” based on false ecumenism and its support given by the headquarters of the central Preparatory Commission for the heretical Vatican II Council.
3) An almost absolute success in procrastination aimed at the participation of the heretics of the dissenters at the Vatican II Council in the role of “observers” as well as “guests” and the decisive influence of their presence at the Council itself.
A list of these heretics made by his secretary Capovilla:
• Bernard Pawley, “canon” at the cathedral in Ely (England) and personal representative of “Archbishop” Canterbury and “Archbishop” of York (June 12, 1961)
• Arthur Lichtenberg, chairman of the American Episcopal Church (November 15, 1961)
• Joseph Jackson, chairman of the National Baptist Convention, USA (December 20, 1961)
• Archibald C. Craig, moderator of the General Assembly of the Church of Scotland (March 28, 1962)
• Mervyn Stockwood, Southwark Anglican Bishop (London) (April 7, 1962)
• Edmund Schlink DD, lecturer at the University of Heidelberg (Germany), representative of the Council of the Evangelical Church in Germany (April 27, 1962)
• Arthur Morris, Anglican Bishop of S. Edmundsbury and Ipswich (May 10, 1962)
• “Metropolitan” Damaskinos de Volos (Greece) (May 17, 1962)
• Joost de Blank, Anglican Archbishop of Cape Town, South Africa (June 20, 1962)
The Capovilla list ends before the heretical Council and is therefore incomplete. There are not many other visits by representatives of false religions.
Antipope in these meetings continued the work of false ecumenism, in which there was not even the slightest mention of the conversion of the infidels and heretics to the true Catholic Faith.
On January 18, 1960, the delegation of the Jewish-Masonic lodge B'naï B'rith went to the Vatican to talk to the antipope about the sudden increase in antisemitism.
To express gratitude for the help given to persecuted Jews, while he was a papal nuncio in Turkey (1935-1944) and to thank him for removing the phrase “perfidus” from the Liturgy of Good Friday.
In 1962, the Moscow Orthodox patriarch Nikodem, known to be a KGB agent, was received by the antipope John XXIII, who invited him to take part in the Vatican II Council.
The Patriarch, as a condition of his participation in the Council, obtained assurance that communism would not be condemned. Antipope John XXIII agreed to this devilish condition. A completely false myth is the claim that he, as well as the antipope John Paul II contributed to the “fall” of communism.
In 1963, the encyclical “Pacem in Terris” was published, in which antipope John XXIII called on Catholics to dialogue with communists.
Quote from this encyclical “Pacem in Terris”:
" One of the most significant achievements of the United Nations was the declaration on human rights … which recognizes and supports the respect for all rights and freedoms which were mentioned in the declaration … This declaration solemnly, without exception, recognizes the dignity of all people and persons … "
That's all, that's the summary of the heresy of the Second Vatican Council in general. And where an Angelo Roncalli took the regnal name of John XXIII as Baldassare Cossa who was also Antipope John XXIII in Pisa.
About Invalid Sacraments from Novus Ordo Church (Second Vatican Sect), Indult Mass, Novus Ordo Mass (Invalid Protestant Eucharist), Invalid Priesthoods (New Rites of Ordination and New Rites of Episcopacy Consecration) will be explained on another topic. But from this all, it's fruit of Second Vatican Church under Antipope John XXIII.
