By John Vennari
In 1980, while still new to the Traditionalist Movement, I heard an interview by Michael Davies on Vatican II. Speaking of Paul VI, Davies said he considered him to be the worst Pope in Church history.
“If you look at the state of the Church when he took over (1963), and then look at the state of the Church when he died (1978),” said Davies, there has never been such a wholesale devestation of the Church in so short a time period. It all took place on his watch and was due to his revolutionary Conciliar policies.
The destruction of the Mass by means of implementing the Novus Ordo Missae is the most far reaching act of Paul VI’s papacy. It affected the Catholic in his primary connection to the Church. Sunday Mass. Paul VI insisted on foisting a new liturgy upon the Church that was built on a Protestant model.
Journalist Jean Guitton, a close friend and confident of Pope Paul VI, confirmed that it was the aim of the Pope to protestantize the liturgy.
In a radio interview in the 1990’s, Guitton said: “The intention of Paul VI with regard to what is commonly called the Mass, was to reform the Catholic liturgy in such a way that it should almost coincide with the Protestant liturgy 0 but what is curious is that Paul VI did that to get as close as possible to the Protestant Lord’s Supper… there was with Paul VI an ecumenical intention to remove, or at least to correct, or at least to relax, what was too Catholic, in the traditional sense, and, I repeat, to get the Catholic Mass closer to the Calvinist Mass” (Michael McGrade, Redemptionis Sacramentum, DOA, Christian Order, Aug./Sept 2004)
It was Paul VI who championed the entire new program of the Council, especially its novel policy of ecumenism that no longer seeks conversion of non-Catholics. Vatican II’s Decree on Ecumenism warmed the heart of Protestants, Lutheran Observer Robert McAffee Brown, a minister who favored divorce and birth control, celebrated the new orientation.
In his 1967 book. The Ecumenical Revolution, McAffee Brown applauds the Council’s Decree on Ecumenism. “The document makes clear. No more is there talk of schismatics and heretics’ but rather of ‘separated brethren.’ No more is there an imperial demand that the dissidents return in penitence to the Church who has no need of penitence: Instead there is recognition that both sides are guilty of the sins of division and must reach out penitentially to one another.
No more are Protestants dismissed merely as ‘sects’ or psychological entities alone; instead it is ackowledged that there is a measure of ‘ecclesial reality’ to be found within their corporate life.”(The Ecumenical Revolution, 2nd ed. Robert McAffee Brown ((Garden City Doubleday, 1969)) pp 67-8
Worse, the two central papal documents of the early 20th century on Ecumenism, Pope Pius XI 1926 Moritalium Animos and Pope Pius XII’s Instruction on the Ecumenical Movement, were neither mentioned nor footnoted in the Council’s Decree on Ecumenism. Paul VI’s Council pretended these texts did not exist.
These two papal documents state that the only true unity of Christians can be accomplished by the return of non Catholics to the one true Church. This Catholic principle, founded on the words of Christ Himself was at odds with Pope Paul’s Council.
Dr. George May noted the grave consequences of Vatican II’s ecumenical approach.
“Following this particular cherished “fruit” of the Council, (ecumenism) a revaluation’ of Protestantism go underway everywhere among Catholics, and certain lucid Protestants could not hide their surprise.” notes Dr. May. “The Council had prepared the astonishing rehabilitation of Protestantism insofar as it described with great partiality, the religious communities resulting from the Reformation. Only the positive aspects were noticed. The immense evil that Protestantism brought upon the world and the aggressiveness against the Roman Catholic Church that even today it manifests everywhere where its affairs are not supported by the Catholic Church …all that was omitted. The Church will have to pay for this error of the Conciliar Fathers.” (A Layman’s Guide to Vatican II, Arnaud de Lassus ((Winona: STAS Editions 2012)) p. 24
Indeed, a Benedictine monk said to Jean Madiran that thanks to Vatican II we have passed from theocentrism (God-centeredness) to anthropocentrism (man centeredness) ibid p. 28
As we recall the disastrous effects of the Council; as we remember the years 1963 to 1978, with ifs collapse of dogmatic and moral theology, the upheaval in Catholic schools, seminaries and religious orders, the breakdown of Church discipline, the scorn for scholastic philosophy, the persecution of traditional Catholics, the worldwide confusion, the mass defection of Catholics and the appointment of countless revolutionary Bishops, we gasp with disbelief at the latest news from Pope Benedict’s Vatican.
Theologians, Cardinals, and, Bishops of the Congregation for the Causes of Saints have given the go ahead for Paul VI’s beatification.
Andre Tornielli writes in the December 14 Vatican Insider, ‘The late Pope’s Positio – the collection of documents used in the process by which a person is declared a Saint – was approved unanimously by all present. All Bishops and Cardinals expressed themselves in favor of the heroic virtues of Giovanni Battista Montini, elected Pope with the name Paul VI in 1963 and deceased in 1978. Theologians who voted separately also voted unanimously in favor.
Tornielli concludes: “The Pope (Benedict XVI) intends to proceed as quickly as possible. The beatification is expected by the end of the Year of Faith. 2913 marks the 50th anniversary of Montini’s election as Pope and the 35th anniversary of his death.” Cardinals Vote Uninamously in Favor of Paul VI’s canonization” Andrea Tornielli, Vatican Insider, December 14, 2013.
The proposed beatification of Paul VI is nothing more than the triumph of wayward sentiment. Again we see Catholic terms stripped of their meaning. A beatification or canonization, once a sure sign of the heroic virtue of the person canonized is now degenerated to the level of the Academy Awards … in the calse of both Paul Vi and John Paul II. It is a special achievement medal bestowed by revolutionary prelates on leaders who advance modernist causes.
Pope Benedict XVI, a life-long Vatican II progressive to this day, has show himself first and foremost a disciple of the New Theology by agreeing to beatify its’ star icons.
The beatification of Paul VI and John Paul II also serve another purpose. It is a means of canonizing Vatican II and the conciliar revolution. The new program of Vatican II cannot withstand genuine Catholic scrutiny. It is a rupture with the past; it finds no support in scripture, Tradition or reason.
The Conciliar revolution thus must be imposed by intimidation; not an intimidation at gunpoint, but an intimidation that overwhelms Catholics by proclaiming the alleged saintliness of its most determined innovators. ‘Blessed’ John XXIII, ‘Venerable’ Paul VI, ‘Blessed’ John Paul II’ … new saints for the new religion. All are elevated to their exalted status by a new canonization process that dispenses with the devil’s advocate, and no long insures the miraculous beyond all natural explanation.
The new conciliar program reveals its propagators as churchmen who public betrayed their oath against Modernism, solemnly sworn to God on the night before their ordination.
Joseph Clifford Fenton warned in 1960 that the man who took the Oath Against Modernism, and who then promoted Modernism himself, or allowed it to be promoted, “would mark himself not only as a sinner against the Catholic Faith but also as a common perjurer. The Sacrorum Antistitum and the Background of the Oath Against Modernism by Joseph Clifford Fenton, American Ecclesiastical Review, October, 1960 p. 259
The diabolic disorientation continues full gallop. While we heed the Message of Fatima to “pray a great deal for the Holy Father” we also urge Catholics to resist the latest attempt to canonize conciliar confusion.