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THE CHURCH MILITANT - BELEAGUERED BY BERGOGLIANISM

Ultimo Aggiornamento: 03/08/2020 22:50
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Amid all the verbiage about Vatican-II, present as well as over the past 55 years, Aldo Maria Valli has written perhaps the most perceptive diagnosis of its
fundamental and 'fatal' error - without needing any arguments pro or con, he cuts to the chase and nails his conclusion. In 6 words, it explains everything
that went wrong about Vatican II and its unfortunate consequences... The post is a transcript of his latest weekly broadcast for Radio Roma Libera.



Vatican II and its fatal error:
The desire to please the world

Translated from

July 12, 2020

The subject of Vatican II is like an underground river. Even if for some time, it does not emerge onto the surface, we know it is there, profoundly affecting our membership in the Church. So whenever it resurfaces, as it has recently with the debate ignited by Mons. Carlo Maria Viganò, then immediately, the subject provokes passions and divides Catholics. Because one cannot just circumvent the subject.

For many of my generation (I was born in 1958), Vatican II for decades was not a problem – it was simply a fact. Born and raised in the post-Vatican II church, I saw in the Council something ineluctable: that it was necessary for the Church to make some choices at a certain point.

Afterwards, when I started to study the pre-Conciliar Church and realized the confrontations and wounds which marked the Vatican II sessions, I oscillated between two tendencies. On the one hand, a kind of regret for not having lived through a period that must have been difficult but also exciting; on the other hand, the desire to better understand the viewpoint of those who, against the ‘spirit of the times’, warned against the outcome of Vatican II and the use that would be made of it in the future.

Now that I am approaching old age and I feel the need to get to the essence of my faith, I think I can say, in all humility, and as a simple baptized person, that Vatican II was impelled by a fatal error – the desire to please the world.

I realice that my statement may seem hasty, and I apologize to the scholars of this topic, but the more I study the years of the Council, the more I am convinced that on the part of wide sectors of the Church, starting with Pope John XXIII, there was a kind of inferiority complex with respect to ‘the world’, a world that at that time was already in ferment and appeared so vital. Thus, the desire that the Church not appear behind the times and to show a sympathetic face to the world, in the literal sense: sympathetic, meaning to suffer together, to participate in the world’s joys and sorrows, avoiding any show of superiority or of being judgmental.

I remember that, whenever I conversed with the late Cardinal Carlo Maria Martini, when he was Archbishop of Milan [Valli wrote a biography of Martini in 2013], he often said that the Conciliar Church was a Church of intercession. To intercede, the cardinal said, means 'to walk in the midst of’, which is what John XXIII wanted: to walk amidst the rest of the world, not above or ahead, but certainly not behind.

Martini recounted that for him, Vatican II was like opening the Windows and allowing fresh air into a Church which had the smell of closedness and mold. Those were his exact words, and I imagined those men of faith who, inspired by so many intellectual stimuli, became enthusiastic about theological and moral questions in order to allow the word of the Gospel to show itself again in all its beauty and in all its novelty, rid of any ornaments and encrustations. But the fundamental problem remained – as I mentioned earlier – namely, the desire to please the world.

Now, I certainly do not intend to psychoanalyze the Council, but it is really difficult to get rid of the impression that, at bottom, the need to please the world was there all along. Papa Roncalli’s optimism was that of someone who, tired of a Church that seemed to be losing ground to ‘the world’ and was regarded as some sort of grim unpleasant old aunt, wished now to show herself as a loving and sweet mother, trustworthy and welcoming.

An understandable desire. Except that from the moment that the Church, more or less consciously, wishes to please the world, then it fatally begins to betray herself and her mission. Because Jesus never wished to please the world, nor did he make any compromises of any kind just to appear sympathetic and ready for dialog.

Certainly, the Council opened windows and allowed fresh air in. But along with the pleasant sensation of freshness, the ideas of the world, marked by sin, also came in, and contaminated the Church.

What do I mean when I say ‘marked by sin’? It means simply, marked by the will to put man in place of God, because this is what sin means, today, as yesterday, as at any time.

Of course, not all this started with Vatican II, because some underground streams had been running for some time. But Vatican II was when the desire to please the world – namely, to put man in God’s place – emerged with clarity.

Yet the true tragedy of Vatican II was something else. The Church began the operation of ‘re-styling’ and ‘renewal’ necessarily behind the rest of the world. Because that’s the way it is: whenever the Church has tried to emulate the world, it is always behind the times. Because the world, moving along the pathway of sin – namely, putting man in God’s place – moves fast and keeps inventing something new. The Church, no matter how she tries, can only try to follow.

And so, even as Vatican II proceeded to catch up to the world, the world was already realizing, even if in confused ways, that man’s desire to be autonomous of God cannot lead to anything but enormous disasters in any area – from social and political to cultural and moral. [Yet it has not given up its deification of man and individual conscience, in particular, as the only norm.]

Within the Church, there were only a few who realized that Operation Sympathy was marked by evident theological contradictions but also by a strategic error. The prevailing narrative [in the world] was already going in another direction, against the narrative imposed with great intensity on the Council (by some, out of good faith and authentic enthusiasm, by some in bad faith and out of calculation), and there was little that the Council could do about this, as we continue to see today.

[Yet during the Council years and ever afterwards, the media of the world onesidedly reported the Council yielding to the world since what they reported of the Council was the progressivists’ versión of the Council – what Benedict XVI called ‘the Council of the media’ - completely ignoring the views of the ‘conservative’ Council Fathers who were by far the numerical majority. Unfortunately, in agreeing on compromise language to reach a consensus with the progressivists on issues like religious freedom, ecumenism and relations with non-Christian religions, they were as much responsible as the progressivists for all the anti-Catholic, even anti-Christian, consequences of Vatican II.]

In conclusion, I would say: Let the debates come [and continue], even inflammatory ones, about Vatican II. Anyone who wishes to take part, on whatever side, would help the Church to look within and ask herself healthy questions. [What ‘Church’ though? Certainly not the Bergoglian church which is already the outspokenly secular 'religious' counterpart of the United Nations. More UN than the UN, in fact. The Church that Benedict XVI described as "the same today, as it was yesterday, and as it is for always" has no organized leadership, and no cardinal has thought it worth while to lead in reclaiming the one holy Catholic and apostolic Church from those who have institutionalized the ersatz church constructed according to the infernally insufflated 'spirit of Vatican II'.] It is time for the Church to do this, in all honesty. But it is important not to continue with the method of reciprocal ‘excommunication’ and invective.

It is curious that Vatican II, which expressly set out not to be dogmatic, has itself become a dogma. If we could look at it as an event of many faces, with the hopes it gave rise to, but also with all its intrinsic limitations and the errors of perspective that marked it, then we would do great service to the Church and to the quality of our faith.
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