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| Selling Out the Faith for a 1988 Big Wheel |
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Posted by: Stone - 11-14-2025, 10:18 AM - Forum: True vs. False Resistance
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Selling Out the Faith for a 1988 Big Wheel
How Burke and Trad Inc are trading twenty years of silence for the privilege of parking the old Mass back in the bishop’s garage
Chris Jackson via Hiraeth in Exile | Nov 14, 2025
The Day the Resistance Threw a Party
Michael Matt logged on today to tell us the good news.
Latin Mass on side altars in St Peter’s. Rumors of Leo “allowing bishops to decide for themselves” about the TLM. The Remnant followed up with an editorial trumpeting the return of the Mass to “the Pope’s basilica” as the beginning of a glorious loosening of restrictions. Keep praying. Keep hoping. The Mass will not be denied.
If you just woke up from a coma that started in 1970, you might think you were reading The Remnant circa 1988. Rome grants a carefully controlled indult, keeps all the doctrinal novelties, and the house journal of conservative resistance declares a step in the right direction.
The only problem is that it is not 1988. It is 2025, Francis is canonized and enthroned as Leo’s patron saint, Amoris and Fiducia are in force, Tucho runs doctrine, and bishops who bless sodomy and toy with women’s ordination are promoted while traditional communities are expelled from dioceses.
And in that context, the “traditional” media class is preparing to sell the last of its credibility for the same miserable indult it once denounced.
The Big Wheel From 1988
Back in the day, Ecclesia Dei gave us what traditionalists now remember as the 1988 indult. In reality it was not a sports car, it was a plastic Big Wheel. Bishops could, at their discretion, let you pedal the old rite in carefully fenced-off corners of the diocese, so long as you rang your little bell and promised fidelity to the Council and the new ecclesiology. SSPX Superior General, Fr Davide Pagliarani, has explained the deal with brutal clarity: the old Mass was tolerated as a kind of homeopathic dose of tradition, administered precisely in order to reconcile dissenters to the postconciliar project. The “privilege” was instrumental.
Summorum Pontificum briefly upgraded the vehicle. Instead of begging the local ordinary, priests could simply offer the Mass of their ordination and watch as young families flocked in. For a moment it felt as if the Ferrari had finally rolled into the driveway. The old rite looked like it might actually be treated as the family car again, not a toy dragged out for special occasions.
Then Traditionis Custodes and Roche’s letters slammed that garage door shut. They told us in plain language what was always true in principle: the Tridentine Mass cannot be celebrated as an expression of a different ecclesiology or a different faith. If you are allowed to use it, it is only on the condition that you accept Vatican II, the new theology, and the Novus Ordo as the “unique expression” of the Roman Rite.
Now, after this entire drama, we are supposed to cheer because Leo may graciously hand us back the 1988 Big Wheel. Under Benedict you finally had the Ferrari in the driveway: the old Mass acknowledged in law, keys in the ignition. Francis and Leo confiscated it and locked the garage. Now, if you promise to zip it for 20 years, Leo hints he might rummage in the Vatican attic, drag out the sun-faded Big Wheel, dust it off, wrap it up, and roll it out with a ribbon on the handlebars.
And Michael Matt is telling you this is a Christmas miracle.
The Script They Are Now Acting Out
On June 14 I wrote that Leo would probably “take a middle road and reinstate the 1988 indult, leaving permission for the TLM entirely up to the local bishop since that is basically what is happening in practice anyway.”
It was not prophecy. It was reading the room. Leo wants continuity with Francis without looking like Francis’s prison warden. Left-wing bishops want the TLM dead. “Conservative” cardinals want a fig leaf so they can tell their flocks they “saved the Latin Mass” while leaving Bergoglian theology intact.
So you craft a middle way.
Side altars in St Peter’s. Some permissions in safe dioceses. A new framework that looks like mercy and decentralization but leaves everything in the hands of the same bishops who have already shown what they intend to do.
In September I said out loud what everyone with a pulse could see. The Fatima centennial novena pushed by Cardinal Burke, complete with nine weeks of carefully branded prayers, looked very much like stage-setting. You prime traditional Catholics for a big “answer” from Our Lady. You line up the conservative media to explain the miracle when the answer arrives. Then Leo grants an indult-style loosening and the talking points write themselves:
Our Lady heard us. Leo listened. The good cardinals were prudent. See? Silence works.
It is liturgical theater used to sanctify a political bargain.
From Bashing Benedict to Loving Leo
Michael Matt’s new editorial reads like self-parody if you remember the actual history of his own newspaper. We do not have to infer what he once thought about the very arrangement he is now begging Leo to resurrect. He wrote it down. At length.
Go back to 2006. Benedict is on the throne. John Paul’s Ecclesia Dei indult is still fully in force. The FSSP, the Institute of Christ the King, diocesan indult Masses: the whole 1988 regime Matt now treats as a lost paradise is not theoretical, it is the air he is breathing.
And in that world, Michael Matt co-authors a blistering joint statement with John Vennari: “On Rome and the Society of St. Pius X.”
What do they say?
They say Benedict’s “first allegiance has always been to the modernist New Theology.” They say he is the same Ratzinger who praised Vatican II as a “counter-Syllabus,” who insisted “there must be no return to the Syllabus,” and whose December 22 speech is “nothing on which to pin much hope” because it doubles down on conciliar religious liberty and “healthy secularity.”
They say Rome has given “no clear proof of its attachment to the Rome of yesterday,” no actions that show “there must be no innovations outside of Tradition.” They say the crisis is “beyond” anything the Church has seen, that Vatican II is “largely a pile of flawed documents” drawn up by revolutionaries, and that nothing short of divine intervention will fix the wreckage.
Most importantly, they warn the SSPX in plain language that any deal with “present-day Rome” would be suicidal. The phrase they use for a regularization under Benedict’s Vatican is “the devil’s tail.” They speak of a “juridical trap.” They compare the whole thing to Ostpolitik: just as John XXIII agreed not to condemn Communism in exchange for a few observers at the Council, so modern Rome will happily give traditionalists canonical papers and an indult niche, provided they shut up about Vatican II and the new Mass.
They point to Campos and the Fraternity of Saint Peter as cautionary tales. The pattern, they say, is always the same. Bring a traditional group inside. Keep the 1988 framework. Give them just enough canonical status and just enough access to the old rite to keep them grateful and nervous. Then lean on them. Tell them they must “show unity” by concelebrating the new rite. Forbid public criticism of the Council. Punish any “spirit of rebellion.” Let them keep their Latin as long as they stop attacking the revolution.
And they call that bargain immoral. Trading silence on the central errors of the age for a safe little apostolate is described as a betrayal of the Church’s militant duty. They mock the idea that priests could be allowed to celebrate the old Mass as long as they never mention the elephant in the sanctuary: the Council, the new theology, the false ecumenism.
Remember the context. Benedict, for all his defects, is still a hundred times more friendly to tradition than Leo. The 1988 indult is intact. Rome tolerates traditional institutes. Some bishops grant Latin Masses precisely out of fear of the SSPX. The situation, bad as it is, is miles better than the scorched-earth regime Leo inherited from Francis and chose to keep.
And in that relatively softer landscape, Michael Matt’s Remnant is telling the SSPX: do not touch this with a ten-foot pole. The indult system is a trap. The regularization is a trap. Being folded into the “ecclesial reality of today” under Vatican II is a trap. Better to remain on the margins, canonically “irregular,” than to sell your voice for a place at the table.
Now fast-forward to 2025.
Bergoglian moral theology has been written into the Catechism. Amoris and Fiducia are in the bloodstream. The TLM has been expelled from parish churches by decree. Traditional communities have been slapped, gutted, or exiled. Leo praises Francis, canonizes his program, and sprinkles a few side-altar permissions like birdseed before the cameras.
And this is the moment when the same Michael Matt who once told the SSPX that the 1988–Ecclesia Dei arrangement was the “devil’s tail” suddenly starts pining for… the 1988–Ecclesia Dei arrangement.
Back then, the indult was a dangerous pacifier for those willing to trade their tongue for a niche. Today, the indult is the prize. Back then, Benedict’s Rome was too modernist to be trusted even with an already-existing, relatively generous framework. Today, Leo’s Rome is somehow trustworthy enough that we are supposed to pray, stay quiet, and hope he restores that same framework on even worse terms.
Yesterday’s Michael Matt told you that taking an indult deal under a Council-loyal pope would neuter the resistance. Today’s Michael Matt tells you that not taking an indult deal under a worse Council-loyal pope is ungrateful and shortsighted.
The theology of the Council has not improved. The moral landscape has not improved. The treatment of tradition has not improved. The only thing that has changed is who is riding the Big Wheel and who is cheering from the curb.
What the Bargain Really Buys: Silence as the New Obedience
Back in September I wrote that the new strategy being sold to traditional families is simple enough to summarize on a bumper sticker.
Stop criticizing Leo. Stop naming the errors. Tone down the public opposition.
In return, you will get more stable access to the old rite.
It is, as I put it, truth on the shelf in exchange for Mass on the calendar.
The unwritten enforcement mechanism is fear. If a priest under the shiny new indult ever preaches directly against Fiducia, Amoris, synodality, the Abu Dhabi mindset, or Leo’s ecumenical theatrics, the bishop can pull his permission in a single afternoon. The same bishops who already shut down Masses in Charlotte, Knoxville, Detroit, and a dozen other dioceses will not suddenly grow brave once Rome tells them TLM policy is “up to you.”
So the sermons will become soft. The homilies will become “balanced.” The hardest truths will be expressed in euphemisms or not at all. Young families will drive an hour for the old rite and hear the same bromides about accompaniment, conscience, and journeying together they would have heard at the 9am guitar Mass, just wrapped in lace.
After twenty years of that regime, the young adults in those pews will have never once heard a priest denounce Amoris by name or explain why Fiducia is an insult to the martyrs of purity. They will never have heard a serious critique of Vatican II’s ecumenism or the new understanding of religious liberty. The external form will be traditional. The internal formation will be Bergoglian.
That is the real price tag of this indult. It is not just a piece of paper from Rome. It is the gradual silencing of an entire generation of priests and laity by the constant threat of losing the only Mass they have left.
Pagliarani’s Inconvenient Truth
You do not need to agree with every position the SSPX takes to acknowledge that Superior General, Fr. Davide Pagliarani told the truth about the structure of the indult game.
He reminded everyone that Ecclesia Dei and Summorum Pontificum were built on a false premise: that the old rite and the new rite are simply “two forms of the one Roman Rite,” happily coexisting as different styles within the same theological framework. That premise requires you to accept religious liberty, ecumenism, collegiality, the new anthropology, and the whole apparatus of “living Tradition.”
When Benedict tried to let both rites sit side by side, hoping the traditional liturgy would slowly “enrich” the reformed one, history proved him wrong. The doctrinal machine behind the new rite kept grinding forward, and once Francis got tired of the experiment he tore up the motu proprio and reinstated the original deal: you may have the old Mass only if you explicitly accept the Council and the legitimacy of the reform.
Roche wrote it down in black and white. If you want the 1962 books, you must embrace the 1970 theology.
Any new indult will only reinforce that premise. It does not matter whether the permission is managed from Rome or devolved to bishops’ conferences. The structure is the same: the old Mass is a tolerated exception within a new religion that treats its own novelties as binding.
Pagliarani’s point is simply that you cannot win by operating inside that framework. You cannot “out-indult” the revolution. You either reject the underlying error or you will be digested by it.
What Kind of Faith Does an Indult Buy?
Suppose the bargain goes through.
Your diocese, if you are lucky, gets a Sunday TLM at 2:30pm in a former broom closet. The priest wears Roman vestments, uses the old calendar, and puts out a Latin-English missalette printed by the same people who told you to “keep praying” and “stay hopeful.”
Can he preach that Amoris is objectively in contradiction with the perennial discipline of the Church?
Can he tell his flock that Fiducia is a blasphemous attempt to cloak sin in liturgical language?
Can he explain from the pulpit why Leo is wrong to praise schismatics as saints and to act as if doctrine can be rewritten once “attitudes” are softened?
Can he tell the teenagers in the front pew that the new synodal process is a weapon designed to ratify whatever the world demands next?
Everyone knows the answer. He might hint. He might allude. But the day he names it clearly, a chancery official will remind him who holds the leash.
That is why I said in September that this bargain turns the old rite into a museum exhibit attached to the new theology. It gives you the externals of tradition strapped onto the engine of modernism. The vestments are Tridentine. The ecclesiology is Abu Dhabi.
What good is it to gain the whole external world of traditional rites and lose the faith in the process?
The Forgotten Flock: Places the Indult Will Not Reach
There is another obscenity lurking in this arrangement.
Even if Leo restores a full 1988-style regime, it will do nothing for the dioceses that have already used every available weapon to crush the old Mass. The bishops of Charlotte, Knoxville, Johnson City, Chattanooga, Detroit, and a growing list of other sees have already made their position plain. Given the choice between having the TLM and not having it, they choose not.
Handing decisions back to them is not mercy. It is abdication.
So while Remnant editors and Fatima novena organizers toast the “return” of the Latin Mass to St Peter’s side altars, entire regions will remain sacramentally exiled. Families expelled from dioceses by bishops drunk on Traditionis Custodes will watch the same men keep the ban in place while Rome and Trad Inc declare victory.
Their suffering is the down payment on this bargain. Their abandonment is the price paid so that others can enjoy carefully managed pockets of nostalgia.
And the most galling part is that the very people celebrating the deal are the ones who loudly told those families that “Rome watches” Catholic media, so we all must keep quiet and trust the process. They are negotiating our silence and our exile without ever asking our consent.
Refusing to Sign the Death Warrant
Here is the point.
If Michael Matt and company want to cash in their own history of resistance for a Big Wheel from 1988, they are free to do so. They can rebrand their decades of warnings about the Council and the new Mass as a kind of youthful excess. They can pretend that getting back to the status quo under John Paul II is a miracle, even as Leo pushes beyond Francis in canonizing the revolution.
What they cannot do is sign the rest of us up for their deal.
Some of us remember why the indult system was never enough. Some of us still believe that doctrine is more important than access, that the faith of our children is more important than an approved Sunday schedule. Some of us are not interested in helping Leo stabilize Bergoglian theology by providing him with a quiet, well-behaved Latin-Mass wing that will never again say publicly what it actually believes.
If that means fewer Masses in official diocesan structures, so be it. God has preserved the Church in far worse circumstances than this. Japanese Catholics survived centuries without priests by clinging to baptism and the catechism. Our forefathers in penal times risked their lives for clandestine Masses rather than attend state-approved liturgies that came with poisoned doctrine.
We are being asked to do the opposite: attend state-approved old rites while pretending not to notice that the doctrine preached from Rome contradicts the faith of our fathers.
No thank you.
Better to endure hardship now, to support priests and communities willing to speak clearly, to seek out chapels and missions where the pulpit is not muzzled, than to sign away twenty years of truth for the privilege of hearing the old Mass in a basilica whose authorities bless sin outside the sanctuary.
Trad Inc may sell their birthright for a 1988 bowl of soup. They may call their surrender “prudence” and their silence “strategy.”
But do not let them tell you this is victory. It is not an olive branch. It is a death warrant written in Latin.
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| Lourdes parish church vandalized as anti-Christian attacks soar in France |
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Posted by: Stone - 11-13-2025, 10:54 AM - Forum: Anti-Catholic Violence
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Lourdes parish church vandalized as anti-Christian attacks soar in France
The Sacré-Cœur church in Lourdes was defaced with slurs against Christ as France faces
an alarming surge in anti-Christian vandalism, arson, and assaults across the nation.
![[Image: Untitled-9.png]](https://www.lifesitenews.com/wp-content/uploads/2025/11/Untitled-9.png)
Church of the Sacred Heart in Lourdes, Hautes-Pyrenees, France
Sergey Dzyuba/Shutterstock
Nov 13, 2025
LOURDES, France (LifeSiteNews [slightly adapted, not all hyperlinks included from original.] ) — Authorities have opened an investigation after the Sacré-Cœur parish church in Lourdes, located in the Hautes-Pyrénées region of southern France, was vandalized with anti-Christian messaging earlier this week.
According to Le Figaro, Police discovered the damage during a morning patrol on November 11. The church was defaced with blasphemous graffiti in France’s most prominent city of pilgrimage amid an upsurge in anti-Christian crimes across the nation.
Officers found the church’s main entrance covered in graffiti written with white marker. On November 11, police revealed the messages contained expressions “insulting to the Catholic religion.” Municipal workers were dispatched shortly after to remove the defacement from the building’s exterior.
However, further details have now been revealed as images released on November 12 confirm that two messages had been written directly on the central wooden doors of the neo-Gothic church. The left-hand panel read “À mort Jésus-Christ” (“Death to Jesus Christ”), and the right-hand side carried the words “Sale race de Jésus-Christ” (“Dirty race of Jesus Christ”).
The national police have launched an inquiry into the incident. As of Wednesday, investigators had not identified the perpetrators, and no organization had claimed responsibility for the attack.
Completed between 1875 and 1903, the Church of the Sacred Heart is among Lourdes’ principal places of worship outside the renowned Marian sanctuary, where the Blessed Virgin Mary appeared to Saint Bernadette in 1858. The structure, notable for its 213-foot spire and pale stone façade, was built to accommodate the influx of pilgrims following the apparitions receiving papal recognition. It remains a central part of the town’s spiritual and community life.
The incident coincided with the popular release of the devotional film Sacré Cœur (2025), which recently became an unexpected box office success across France and is now being distributed abroad.
“The fact that a building dedicated to the Sacred Heart was attacked while the film ‘Sacré Cœur’ was a box office hit in France and being exported seems particularly telling,” commented a reporter for Reinformation.TV.
READ: French court overturns mayor’s cancellation of ‘Sacred Heart’ film screening
The vandalism in Lourdes adds to a growing list of anti-Christian incidents reported across France in recent years.
Data presented to the European Parliament in February 2025 by the Observatory on Intolerance and Discrimination Against Christians in Europe recorded 2,444 anti-Christian hate crimes in 2023 across the continent. Nearly 1,000 of those occurred in France, representing 41 percent of all such cases in Europe.
According to the Observatory, 62 percent of these incidents involved vandalism, 10 percent arson, and 7 percent physical assaults. The following year saw a sharp increase in France, where actual and attempted arson attacks on churches rose by more than 30 percent.
In the first five months of 2025 alone, French authorities documented 322 anti-Christian acts, marking a 13 percent rise compared with the same period in 2024, Valeurs Actuelles reported.
Concern over the frequency of such attacks has prompted calls for action. In September, 86 French senators signed a joint statement urging enhanced security for churches and Christian sites nationwide. Senator Sylviane Noël of France’s foremost conservative and centre-right party wrote that “Christians must be protected in France, as all other believers are.”
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| Bishops will consecrate US to Sacred Heart of Jesus to honor nation’s 250th anniversary |
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Posted by: Stone - 11-13-2025, 10:46 AM - Forum: General Commentary
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Bishops will consecrate US to Sacred Heart of Jesus to honor nation’s 250th anniversary
The consecration will take place on June 12, 2026, the final day of the USCCB's Spring Assembly, which coincides with the Solemnity of the Sacred Heart of Jesus.
![[Image: Shutterstock_651440242.jpg]](https://www.lifesitenews.com/wp-content/uploads/2025/11/Shutterstock_651440242.jpg)
Painting of Sacred Heart of Jesus in church Chiesa di Santa Maria della Consolazione by Luigi Guglielmino (1885 - 1962).
Shutterstock
Nov 12, 2025
BALTIMORE (LifeSiteNews) — The United States Conference of Catholic Bishops (USCCB) voted overwhelmingly Tuesday in favor of a measure to consecrate the nation to Our Lord’s Sacred Heart next June to commemorate the 250th anniversary of its founding.
The American bishops, during the first day of the USCCB’s Fall assembly, voted 215-8 to approve a measure proposed by Bishop Kevin Rhoades of Fort Wayne-South Bend, Indiana, and chairman of the conference’s Committee on Religious Liberty, to entrust the United States to Our Lord’s Sacred Heart in June 2026, with seven bishops abstaining from the vote. The consecration will take place on June 12, the final day of the USCCB’s Spring Assembly in Orlando, Florida, which coincides with the Solemnity of the Sacred Heart of Jesus, just weeks ahead of America’s Semiquincentennial.
This will notably be the first time the United States has been consecrated to Our Lord’s Sacred Heart.
“At their November General Assembly, the U.S. bishops approved the consecration of the United States to the Sacred Heart of Jesus on the Solemnity of the Sacred Heart in June 2026, as part of the Church’s commemoration of the 250th anniversary of the United States,” the USCCB wrote on X after the vote.
“Through this act of consecration, the bishops seek to renew devotion to the Sacred Heart of Jesus and to recognize the kingship of Christ, perfecting the temporal order with the spirit of the Gospel,” the bishops’ conference added.
Because the vote was conducted by secret ballot, it is unknown which bishops voted against the measure and which abstained from voting altogether. Some have speculated on social media that the seven bishops who abstained from voting may be Eastern Catholic bishops in attendance, as devotion to the Sacred Heart is not part of their tradition. However, it’s odd that any bishop, let alone eight, would vote against such a measure.
The USCCB did not respond by publication time to LifeSite’s inquiry as to which bishops dissented.
Before the consecration, as part of the initiative, dioceses across the country will be encouraged to invite the faithful to participate in various acts of devotion, such as offering 250 works of mercy or dedicating 250 hours to Eucharistic adoration leading up to the consecration. Prayer resources, including a novena leading up to the Solemnity of the Sacred Heart, will also be developed by the USCCB.
Devotion to the Sacred Heart of Jesus was introduced in the 17th century by St. Margaret Mary Alacoque, who received visions from Our Lord. The Sacred Heart emphasizes Jesus’ divine love, mercy, and compassion for sinners. It emphasizes a personal relationship with Christ through prayer, acts of reparation, and consecration to His Heart.
As noted by Rhoades while introducing the measure, in his 1925 encyclical Quas Primas, Pope Pius XI had urged the faithful to consecrate themselves, their families, and their countries to Our Lord’s Sacred Heart.
“One hundred years ago, in 1925, in his encyclical instituting the feast of Christ the King, Pope Pius XI – drawing on the teaching of Pope Leo XIII – referred to the pious custom of consecrating oneself, families, and even nations to the Sacred Heart of Jesus as a way to recognize the kingship of Christ,” the bishop said.
READ: Head of Irish bishops to consecrate country to Sacred Heart for first time in 150 years
Indeed, there are an abundance of graces the faithful can gain by consecrating themselves or their households to Our Lord’s Sacred Heart. In fact, Our Lord gave St. Margaret Mary Alacoque 12 special promises for the faithful who consecrate themselves and foster a devotion to His Sacred Heart:
- I will give them all the graces necessary in their state of life.
- I will establish peace in their homes.
- I will comfort them in all their afflictions.
- I will be their secure refuge during life, and above all, in death.
- I will bestow abundant blessings upon all their undertakings.
- Sinners will find in my Heart the source and infinite ocean of mercy.
- Lukewarm souls shall become fervent.
- Fervent souls shall quickly mount to high perfection.
- I will bless every place in which an image of my Heart is exposed and honored.
- I will give to priests the gift of touching the most hardened hearts.
- Those who shall promote this devotion shall have their names written in my Heart.
- I promise you in the excessive mercy of my Heart that my all-powerful love will grant to all those who receive Holy Communion on the First Fridays in nine consecutive months the grace of final perseverance; they shall not die in my disgrace, nor without receiving their sacraments. My divine Heart shall be their safe refuge in this last moment.”
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| Fr. Chenu Deliberately put Contradictions in the Documents of Vatican II |
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Posted by: Stone - 11-11-2025, 12:54 PM - Forum: The Architects of Vatican II
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Fr. Chenu Deliberately put Contradictions in the Documents of Vatican II
TIA | July 30, 2005
Fr. Marie-Dominique Chenu is often considered the main inspirer of the openness to the modern world in the documents of the Second Vatican Council. Some say that he was the expert who wrote Message to the Modern World, an official statement made by the council at its first session. Fr. Chenu also exerted a general influence over the text of Gaudium et spes, the Pastoral Constitution on the Church in the Modern World.
Given that Chenu played this important role, it is significant to read his words on how the theological experts, with no second thoughts, deliberately placed contradictory concepts in the texts of the final documents.
His affirmation is remarkable evidence that should convince Catholics to reject the conciliar documents, which are filled with contradictions and ambiguities. No one is obliged to follow a contradictory teaching.
![[Image: A_014_ChenuCCL01.jpg]](https://traditioninaction.org/ProgressivistDoc/Images/A_014_ChenuCCL01.jpg)
Above, a facsimile of the book cover; Below, a photocopy of the French original. Below, we present our translation.
![[Image: A_014_ChenuCCL02.jpg]](https://traditioninaction.org/ProgressivistDoc/Images/A_014_ChenuCCL02.jpg)
Quote:"The gossip is that the experts directed the Council; indeed, this is not so wrong. I recall a minuscule but revealing episode. While the Decree on the Laymen [Apostolicam actuositatem] was being dicussed, I noticed that it still had a paragraph entirely permeated with the notion of a 'mandate' given to laymen by the Hierarchy, inspired by a dualist conception - the Church on one side and the world on the other. I met with another French expert and we agreed that this was bad.
But that paragraph had already been discussed and adopted by the commission. It was impossible, therefore, to change it. So, we wrote a text to be added that corrected it. It was a second paragraph that said more or less the opposite of the preceding one. The first in a certain way affirmed dualism. But the second stated that the action of the Church must go beyond it.
The French Bishops presented our new text as their own, and it was adopted."
(Marie-Dominique Chenu, Jacques Duchesne interroge le Pere Chenu, Paris: Centurion, 1975, p. 17.
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| Vatican II Institutionalized Progressivism in the Church |
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Posted by: Stone - 11-11-2025, 11:56 AM - Forum: Vatican II and the Fruits of Modernism
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Vatican II Institutionalized Progressivism in the Church
TIA [adapted - not all hyperlinks included from the original; not all emphasis included] | November 7, 2025
What was the principal landmark for Progressivism’s infiltration in the Church? We can say that it was Vatican Council II (1962-1965) that institutionalized Progressivism in the Catholic Church.
![[Image: P067_Ins.jpg]](https://traditioninaction.org/HotTopics/HTimages_m-q/P067_Ins.jpg)
The institutionalization of Progressivism: the Traditional Mass vs the New Mass
Progressivism, as we know, is a doctrinal system that is the heir of Modernism, better disguised, but with the same errors. Since Modernism and its precursor Catholic Liberalism were condemned by Pius IX’s Syllabus of Errors and in St. Pius X’s Pascendi dominici gregis, progressivists sought to spread these same errors in a veiled way to avoid condemnation.
They did this at Vatican II, by using many different artifices to fool conservative Bishops and impose submission. These artifices include ambiguity in the theological qualification of the Council (pastoral vs. dogmatic), as well as ambiguity (including deliberate contradictions) in the letter of its documents.
After progressivists won at Vatican II, Progressivism spread throughout the Church and has invaded every area of Church life.
The following consequences of Vatican II were implicit behind the ambiguity, and have been admitted by conciliar Popes, prelates and theologians. Each section below outlining the changes contains quotes from progressivist theologians and prelates that substantiate the affirmations in the section. Many more quotes can be found in Atila Guimarães'' Collection on Vatican II in the volumes listed in the footnotes.
1. Changing the Faith & Morals
Until Vatican II, the Church had always preached that the Faith is objective (taught by God through Revelation), absolute (complete and perfect), abstract (beyond external reality & in the realm of ideas), universal (applying to everyone and everything), fixed (never changing) and one (not divided).
After Vatican II, the new Progressivist Church has preached a Faith that is subjective (based on feelings), relative (incomplete and imperfect, adaptable to history), existential (concrete and based on experience), particular (to each person), mutable (able to change) and pluralist (having many different and opposed meanings).
Fr. Joseph Ratzinger (future Pope Benedict XVI who worked behind the scenes as a priest in the Council) called the doctrine of the Church an “anguishing burden” and considered the dogmas of the Church “troubling”:
Quote:“What really troubles us about the Christian faith is, to a large extent, the weight of the plethora of theses [dogmas] that have accumulated through the course of History and now present themselves demanding the assent of faith. ... People want to be liberated from it just as much as from the old-fashioned faith, which by its contradiction of modern knowledge has become an anguishing burden to them.”
Fr. Marie-Dominique Chenu (Council perito) affirmed the Council assumed a relative concept of the Faith: “The word ‘relative’ was feared at that time - incidentally, it continued to be so up until the Council. ‘Official’ theology considered the formulas that expressed the faith as immutable realities and rejected the very word evolution that the Council was to introduce into its vocabulary.” (1)
2. Adapting the Church to world (aggiornamento)
Since her birth, the Church’s policy toward the world was to influence the temporal sphere with the principles of the Gospel, while keeping her integrity and intervening when needed. At a moment when the world was being led by the Revolution backed by the Secret Forces, the Conciliar Popes took a new direction and said: Adapt the Church to the world (Italian aggiornamento).
In the Syllabus of Errors, Pope Pius IX explicitly condemned this idea that “the Roman Pontiff must come to terms with modern civilization” (no. 80). Also in Jamdudum cernimus, he affirmed that “this [contemporary] civilization has produced evils so numerous that we could never deplore them sufficiently, as well as so many poisonous opinions, errors and principles which are extremely opposed to the Catholic Religion and her doctrine.”
Pope John XXIII affirmed that Vatican II’s main task was to adapt the Church to the world: “The ecumenical council will reach out and embrace under the widespread wings of the Catholic Church the entire heritage of Our Lord Jesus Christ. Its principal task will be concerned with the condition and modernization (aggiornamento) of the Church after 20 centuries of life.” (28 June 1961)
Fr. Hans Urs von Balthasar called the Church’s past policy “repressive”: “The collapse of the internal unity and the razing of the external bastions has had repercussions... [Today] the Church has a greater sensibility; her awareness of the world, which had been harshly repressed, has re-established itself...”
Fr. Karl Rahner (Council perito) defended that all laws, prohibitions and ideologies must be destroyed: “Today’s man has ... an almost radical need to demythologize everything, to tear down all the façades, to do away with every prohibition, and to question what will remain after we will have suppressed all laws and destroyed all ideologies.” (2)
3. Secularization
The error of secularization comes from the wrong idea of aggiornamento. In the past Christendom always received much influence from the Church and was made sacral (sacralized) by her. Progressivists, on the other hand, sought to sever this influence through secularization.
![[Image: P067_Com.jpg]](https://traditioninaction.org/HotTopics/HTimages_m-q/P067_Com.jpg)
A product of secularization was importing Communism into the Church through Liberation Theology. Bishops & priests support the communist Landless movement in Brazil
With society secularized and the influence of the Church removed from temporal customs, laws and government, numerous false doctrines infiltrated the temporal sphere, particularly Communism and Socialism. This is based on the false idea that God does not act in the world, and that human reason alone suffices to manage society.
Fr. Edward Schillebeeckx (key adviser to the Dutch bishops at Vatican II) affirmed that secularization and socialism characterize the current attitude of the Progressivist Church: “The discovery of the human being in his full secularism ... fundamentally characterizes the present-day behavior of the Church. Today’s Church ... must believe more than ever in man. The spiritual and temporal goods ... must be fraternally shared among men ... This earthly Socialism ... is a sign that points to Christ.”
Von Balthasar affirmed that this secularization is a product of the Enlightenment and that her previous doctrine was “primitive” and a “naive usurpation”: “It was Voltaire, and a little before him, Vico, who went beyond this meaning of history characterized by the primitive theology, and favored instead a secular history of civilization. ... This secularization should not be too greatly deplored, since the old naive identification of salvation history with the history of the world was a usurpation.” (3)
4. Ecumenism
Another fruit of aggiornamento is ecumenism, which states the Church should open herself to the false religions. This conciliar ecumenism denies the Church’s unicity – only she holds the means of salvation for men – and the missionary character of the Church.
Assisi Prayer for Peace
The Conciliar Popes have prayed with pagans, Muslims, Jews & heretics at Assisi since 1986
Pope Boniface VIII taught in the Bull Unam sanctam: “We confess with simplicity that outside of [the Church] there is neither salvation nor the remission of sins...”
Leo XIII in the Encyclical Satis cognitum affirmed: “The Church of Christ is one and the same forever. Whoever leaves her departs from the will and command of Our Lord Jesus Christ; leaving the path of salvation, he enters that of perdition.” (4)
Progressivism, on the other hand, seeks to establish a Panreligion by uniting with the false religions.
Schillebeeckx affirmed that the Council considers non-Catholics part of the Church, and that Vatican II denied the unicity of the Church: “By admitting that other Christian communities [Protestants] are also Church, the Council made a judgment on the incapacity of the Church herself to realize the plenitude and unity desired by Christ. ... At Vatican Council II the Roman Catholic Church officially abandoned her monopoly over the Christian religion.”
Msgr. Ferdinan Klostermann, conciliar perito, advocated the union of religions, his departure point being the unification of mankind:
Quote:“Today man seems to be inside the flux of the evolution of the whole cosmos... humanity for the first time feels like a single family. ... For the first time, the Church has the conditions to truly be the Church of the world ... creating possibilities ... for that spiritual universalism initiated by the final ‘axial period’ and crowned by the presence of Christ.” (5)
5. Spirit of the Council: Tolerance for Error & Evil
Having seen these changes brought about by Vatican II, what could be behind them?
Fr. Karl Rahner, conciliar perito, famously stated: “What is most important in this Council is not the letter of the decrees it promulgated ... its spirit, its more advanced tendencies, this is what is the most important.” (6)
To summarize, behind all these changes is the spirit of the Council, which can be defined as a tolerance for error and evil, and a hatred for the Church’s magisterial, militant, sacral and hierarchical aspects. (7)
This new Spirit is what has been causing destruction in the Church for the last 60 years.[...]
![[Image: P067_Spi.jpg]](https://traditioninaction.org/HotTopics/HTimages_m-q/P067_Spi.jpg)
A new Spirit brought into the Church by Vatican II's periti. left to right: Frs. Yves Congar, Henri de Lubac, Hans Urs von Balthasar, Karl Rahner, Marie-Dominique Chenu
1. Source for the quote of Ratzinger and Chenu in Section 1 on Changes to the Faith and Morals: Atila Guimarães, Inveniet Fidem (Will He Find Faith?), Vol. 6 of the Collection on Vatican II, pp. 27-29.
2. Source for the quotes of von Balthasar and Rahner in section 2 on adaptation to the world: Animus Delendi II, Vol. V, p. 82.
3. Source for the two quotes of Schillebeeckx and von Balthasar in section 3 on secularization: Atila Guimarães, Animus Delendi II, Vol. V of the Collection on Vatican II, pp. 72-73..
4. Source for the quotes of Pope Boniface VIII and Leo XIII: Animus Delendi II, pp. 205-206
5. Source for the quotes of Schillebeeckx and Klostermann in section 4 on Ecumenism: Animus Delendi II, p. 283, 344.
6. Statement by Karl Rahner in Anton Holzer, Vatikanum II - Reformkonzil oder Konstituante einer neuen Kirche, Basel: Saka, 1967, p. 324.
Animus Injuriandi I, introduction, p. 17.
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