The Mass of the Council is the Traditional Mass

Special Major Article: "THE RECONCILER: ending the great equivocation on Vatican II" - In age of no dogmas, why should Spirit of Vatican II be the only one?

The History of the Catholic Church does not begin in 1963. On the anniversary of Humanae Vitae, an article by Italian historian Roberto de Mattei, with a reminder of who truly betrayed the Church and the Council -- those who dogmatize what they want to say it said while throwing away the entire previous history and doctrine of the Church, which is why they rejected and still reject the firm doctrine merely repeated at Humanae Vitae. Plus, with Pope Francis' recognition of the work of Abp. Agostino Marchetto, a vast selection of recent publications that intend to end any equivocation on the history and doctrinal value of Vatican II in relation with the entire history and Tradition of the Church. RORATE

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THE RECONCILER

Historian sees merit in Pope Francis for having reopened the debate on Vatican II: in order for it to emerge from the Great Equivocation.

Roberto de Mattei

[published in Italian daily Il Foglio - July 12, 2014 edition]

Was the Second Vatican Council a council that was “betrayed”? By whom?

It is a pertinent question, following the publication of Instrumentum Laboris, the Vatican document that will lead the discussion in the upcoming Synod on the Family. The texts cited by Instrumentum Laboris are in fact, only from the Council or post-council, almost as if a radical shift has occurred in the magisterium of the Church since the 1960s on the theme of the family which is of crucial importance today.

The Bologna School has no doubts: there had been this theological and pastoral shift , but Paul VI stifled the incentive. All of the regrets of “The History of Vatican Council II”, written by Giuseppe Alberigo, are staked on the contrast between the “prophet”, John XXIII, who inaugurated the “new Pentecost” in the Church, and the icy John Baptist Montini who ditched it. Behind this historical reading of Vatican II and now re-proposed by Alberigo’s followers, Alberto Melloni, Giuseppe Ruggieri and Massimo Faggioli, is the innovative theology of Marie-Dominique Chenu, Yves Congar and most of all, Karl Rahner. Up to 1965, during the last weeks of the final session, at a conference entitled “The Council: the beginning of a beginning” , the German Jesuit, presented Vatican II as the beginning of a new era in the history of the Church, destined to renovate the community of believers, in an analogous manner to what had happened at the First Council of Jerusalem. Paul VI had betrayed the Council with the Nota praevia in 1964, in which he wanted to limit the significance of collegiality introduced by Lumen Gentium but most of all [he betrayed it]with the “repressive” encyclical Humanae Vitae in 1968.

The controversies that followed Humanae Vitae created the first great hermeneutical rupture among the protagonists of Vatican II.

In 1972 the international journal Communio was founded by Joseph Ratzinger, Hans Urs von Balthasar and Henri de Lubac, and it opposed Concilium in which Karl Rahner, Yves Congar,and Edward Schillebeecks wrote. It was de Lubac who coined the expression “para- council” to condemn that atmosphere of feverish agitation in the years following Vatican II brought on by many theologians to force their conclusions [ideas, interpretations].

In a long interview granted to Angelo Scola in 1985 (“Journey into the Council” Supplement to no. 10, 1985, 30 Giorni, pages 6-30), De Lubac described the “para-council” as a movement of pressure from the media which had intended to influence the Council and post-council on themes such as the primacy of the pontiff and the relationship of the Church with the world.

The same year, Hans Urs von Balthasar, who in 1962 had suggested “Knocking Down The Bastions”(his book, Boria, Turin 2008) in an interview from the same magazine, 30 Giorni, (“Journey into the Post-Council by A. Scola, Edit. Milan 1985), protested that all the expectations of the council had dissolved into “American optimism”. The site Papalepapale recently re-published an interview given to Vittorio Messori by Balthasar in which the German theologian sustained that ‘dialogue’ had shown itself to be “a chimera” and affirmed the necessity of returning to sound doctrine and “to the Tridentine model” of the seminary.

Fr. Chad Ripperger's "The Binding Force of Tradition" Book review

Ryan Grant

Didn't you know, Vatican II got rid of that! Or so you thought. How many countless times, more than what space in this journal could recount, have traditional Catholics along with conservative minded faithful been told such and such by priests and even bishops, by "habitless" nuns running a parish office, and self-annointed apologists even. How many times have we sent our children to a "catholic" school and they came back saying that the we just need to follow the Bible and not what the Church says, or that everything can change? And on the other side when we look squarely at the real source of the problem, namely the Council and its ambiguities, we are told no, the council is great and beautiful, it is just the implementation that caused all these problems. Yet the above mentioned, even members of the magisterium¹ have not gotten the memo. 

The average faithful of a conservative or traditional mind, who has the goal of recouping and restoring the tradition of the Church not only in liturgy or in devotion but also in theology, often feels assaulted on all fronts by theologians and clergy who have forgotten that Jesus Christ is pre-Vatican II. Yet most books written by and for traditionalists on current miscellanea address effects of the problems in the Church today, or various facets of the problems around liturgy, doctrine, ecumenism and the like. None of the works out there go back to the very core of the problem, they do state the effects, namely the prior magisterium universally taught "x", but today clergy, prelates and even members of the magisterium at least appear to be saying the opposite. The real question is what is the "Tradition", and what principles have been deviated from that we should see the crisis in the Church not only unfold but continue?