The Heresies in Vatican II [PDF File] –this is a better
and updated version
(This is the most complete
and devastating exposé of the heresies in Vatican II that has been done; it
includes photos.)
The Principal Heresies of Vatican II
This document exposes the
heresies found in the following documents of Vatican II:
This document exposes the
principal heresies of Vatican II in their complete contexts, which leaves those
who would presume to defend Vatican II with no excuse. Many of the heresies exposed in this document
have not, to our knowledge, been exposed in any other piece written on Vatican
II. Most of this document corresponds to
what is contained in our new video
Heresies by Document
1. Unitatis
Redintegratio – the Decree on Ecumenism.
Unitatis
Redintegratio # 1:
“Yet almost all, though in different ways, long
for the one visible
At the very beginning of its
decree on ecumenism, Vatican II teaches that almost everyone longs for a truly
universal Church whose mission is to convert the world to the Gospel. What is the truly universal Church whose
mission is to convert the world to the Gospel?
It is the Catholic Church, of course, which alone is the one true
Antipope John Paul II, Homily,
Dec. 5, 1996, speaking of prayer with non-Catholics: “When we pray together, we do so with the
longing ‘that there may be one visible Church of God, a Church truly
universal and sent forth to the whole world that the world may be
converted to the Gospel and so be saved, to the glory of God’ (Unitatis Redintegratio, 1.).”(2)
Here we see that John Paul II himself confirms that
the longing for the one, visible
Unitatis
redintegratio (# 4):
“Nevertheless, the divisions among Christians prevent
the Church from realizing in practice the fullness of Catholicity proper to her,
in those of her sons and daughters who, though attached to her by baptism, are
yet separated from full communion with her.
Furthermore, the Church herself finds it more difficult to express in
actual life her full Catholicity in all its bearings.”(3)
Here, in
#4 of the same decree on ecumenism, Vatican II denies that the
“Cardinal”
Ratzinger, Dominus Iesus #17,
approved by Antipope John Paul II, Aug. 6, 2000: "Therefore, the Church of Christ is present and
operative also in these Churches, even though they lack full communion with the
Catholic Church since they do not accept the Catholic doctrine of the
Primacy, which, according to the will of God, the Bishop of Rome objectively
has and exercises over the entire Church."(4)
Therefore, if Vatican II’s decree on ecumenism denies that the Catholic
Church is the universal Church of Christ (which it does) by longing for such a Church to exist, it follows logically that Vatican II would
also teach that ”the Church” (i.e., the universal Catholic Church) is not able
to fully realize its Catholicity/ Universality,” due to “divisions among
Christians.” In other words, according to the clear teaching of Vatican II,
divisions among the countless Protestant sects, Eastern Schismatic sects and
the Roman Catholic Church prevent the
universal Church (of which we are all
members according to
All of
this is definite confirmation that Vatican II taught that heretical and
schismatic sects make up the
Pope Clement VI,
Super quibusdam, Sept. 20, 1351:
“We ask: In the
first place, whether you and the Church of the Armenians which is obedient to
you, believe that all those who in baptism have received the same Catholic
faith, and afterwards have withdrawn and will withdraw in the future from the
communion of THIS SAME ROMAN CHURCH,
WHICH ONE ALONE IS CATHOLIC, are schismatic and heretical, if they remain
obstinately separated from the faith of this Roman Church.”(5)
Pope Leo XIII, Satis Cognitum
(# 9), June 29, 1896:
“The practice of the Church has always been the same, as is shown by the
unanimous teaching of the Fathers, who
were wont to hold as outside Catholic communion, AND ALIEN TO THE CHURCH,
WHOEVER WOULD RECEDE IN THE LEAST DEGREE FROM ANY POINT OF DOCTRINE PROPOSED BY
HER AUTHORITATIVE MAGISTERIUM.”(6)
Moving
along, we come to # 3 of Vatican II’s decree on ecumenism. It affirmed that all the baptized professing
“Christians” are in communion with the Church and have a right to the name Christian,
while not mentioning anything about the necessity for them to convert to the
Catholic faith for salvation.
Unitatis Redintegratio #3: “For
men who believe in Christ and have been truly baptized are in communion with
the Catholic Church
even though this communion is imperfect.
The differences that exist in varying degrees between them and the
Catholic Church-whether in doctrine and sometimes in discipline, or concerning
the structure of the Church-do indeed create many obstacles, sometimes serious
ones, to full ecclesiastical communion. The ecumenical movement is striving to
overcome these obstacles. But even in
spite of them it remains true that all who have been justified by faith in
Baptism are incorporated into Christ, and have a right to be called Christian, and so are correctly accepted as brothers by the children of the
Catholic Church.”
Notice that Vatican II teaches that these Protestant and schismatic sect
members are in communion with the Catholic Church (albeit impartial), and brothers
of the same Church, with a right to the name Christian. The Catholic Church, on the other hand,
teaches that they are outside the communion of the Church and alien to its faithful. This
directly contradicts the teaching of Vatican II:
Pope Leo XIII,
Satis Cognitum (# 9), June 29, 1896:
“The practice of the Church has always been the same, as is shown by the
unanimous teaching of the Fathers, who
were wont to hold as outside Catholic
communion, and alien to the
Church, whoever would recede in the least degree from any point of doctrine
proposed by her authoritative Magisterium.”
Vatican
II, Unitatis Redintegratio #3: “The children who are born into these Communities and who grow up
believing in Christ cannot be accused of the sin involved in the separation, and the
Catholic Church embraces them as brothers, with respect and affection.” (http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_unitatis-redintegratio_en.html)
One must carefully consider this statement
to get the full impact of its malice. (We’ve just added it to our article on the
heresies of Vatican II.) Without any
clarification or qualification given,
Unitatis redintegratio # 3:
“Moreover some,
and even most, of the significant elements and endowments which together go to
build up and give life to the Church itself, can exist outside the visible
boundaries of the Catholic Church: the written word of God; the life of
grace; faith, hope and charity, with the other interior gifts of the Holy
Spirit, and visible elements too.”(7)
Here we
discover more blatant heresy in # 3 of the Decree of ecumenism. It bluntly asserts that the life of grace
exists outside the visible boundaries of the Catholic Church. This is directly contrary to the solemn
teaching of Pope Boniface VIII in the ex
cathedra Bull Unam Sanctam.
Pope Boniface
VIII, Unam Sanctam, Nov. 18, 1302:
“With Faith
urging us we are forced to believe and to hold the one, holy, Catholic Church
and that, apostolic, and we firmly believe and simply confess this Church outside of which there is no salvation nor remission of sin,
the Spouse in the Canticle proclaiming: ‘One is my dove, my perfect one.”(8)
Vatican
II has rejected the dogma that there is no remission of sin outside the
Catholic Church, by asserting that one can possess the life of grace (which
includes the remission of sins) outside the Catholic Church. And there is even more in the same section of
the decree on ecumenism. It asserts that
these non-Catholic sects and communities we’ve been discussing are means of
salvation.
Unitatis redintegratio (# 3):
“It follows that
these separated churches and communities as such, though we believe them to be
deficient in some respects, have by no means been deprived of significance and
importance in the mystery of salvation. For
the Spirit of Christ has not refrained from using them as means of salvation
whose efficacy comes from that fullness of grace and truth which has been
entrusted to the Catholic Church.”(9)
This is one of
Pope Leo XIII, Satis Cognitum (#
9), June 29, 1896: “The Church alone
offers to the human race that religion – that state of absolute perfection –
which He wished, as it were, to be incorporated in it. And it alone supplies those means of salvation which accord with the ordinary
counsels of
Pope Pius X, Editae saepe (#
29), May 26, 1910: “The Church alone
possesses together with her magisterium the power of governing and sanctifying
human society. Through her ministers and
servants (each in his own station and office), she confers on mankind suitable and necessary means of salvation.”(11)
Pope Eugene IV, Council of
Florence, “Cantate Domino,” 1441, ex cathedra:
“The Holy Roman
Church firmly believes, professes and preaches that all those who are outside
the Catholic Church, not only pagans but also Jews or heretics and schismatics,
cannot share in eternal life and
will go into the everlasting fire which was prepared for the devil and his
angels, unless they are joined to the Church before the end of their lives …”(12)
Vatican
II also teaches in its decree on ecumenism that non-Catholics bear witness to
Christ by shedding their blood.
Unitatis redintegratio # 4:
“On the other
hand, Catholics must gladly acknowledge and esteem the truly Christian
endowments which derive from our common heritage and which are to be found
among our separated brothers and sisters. It is right and salutary to recognize the
riches of Christ and the virtuous deeds in the lives of others who bear
witness to Christ, even at times to the shedding of their blood.”(13)
This
paragraph clearly means that there are saints and martyrs for Christ in
non-Catholic Churches, a heresy of Vatican II that Antipope John Paul II has
repeated and expanded upon countless times.
Antipope John Paul II, Ut Unum Sint (# 1), May 25, 1995:
“The
courageous witness of so many martyrs of our century, including members of
Churches and Ecclesial Communities not in full communion with the Catholic
Church, gives new vigor to the Council’s call and reminds us of our duty to
listen to and put into practice its exhortation.”(14)
Antipope John Paul II, Ut Unum Sint (# 84), May 25, 1995:
“Albeit in an invisible way, the communion between
our Communities, even if still incomplete, is truly and solidly grounded in the
full communion of the saints - those who, at end of a life faithful to grace,
are in communion with Christ in glory. These saints
come from all the Churches and Ecclesial Communities which gave them entrance
into the communion of salvation.”(15)
The
Catholic Church teaches dogmatically that outside the Church there are no
Christian martyrs.
Pope Pelagius
II, epistle (2) Dilectionis vestrae,
585:
“Those who were not willing to be at
agreement in the Church of God, cannot remain with God; although given over to
flames and fires, they burn, or thrown to wild beasts, they lay down their
lives, there will not be for them that crown of faith, but the punishment of
faithlessness, not a glorious result (of religious virtue), but the ruin of
despair. Such a one can be slain, he
cannot be crowned.”(16)
Pope Eugene IV, Council of
“… no one, whatever almsgiving he has
practiced, even if he has shed blood for the name of Christ, can be saved,
unless he has remained within the bosom and unity of the Catholic Church.”(17)
Vatican
II also teaches in its decree on ecumenism that Eastern heretics and
schismatics help the Church to grow.
Unitatis redintegratio (#’s 13-15):
“We now turn our
attention to the two chief types of division as they affect the seamless robe
of Christ. The first division
occurred in the east, when the dogmatic formulas of the councils of
The
Catholic Church teaches that heretics are the gates of Hell.
Pope Vigilius, Second Council of
“These matters
having been treated with thorough-going exactness, we bear in mind what was
promised about the holy Church and Him who said the gates of hell will not
prevail against it (by these we
understand the death-dealing tongues of heretics)… and so we count along
with the devil, the father of lies, the uncontrolled tongues of heretics and
their heretical writings, together with the heretics themselves who have
persisted in their heresy even to death.”(19)
Pope St. Leo IX,
In terra pax hominibus, Sept. 2,
1053, to the “Father” of the Eastern Orthodox, Michael Cerularius, Chap. 7:“The
holy Church built upon a rock, that is Christ, and upon Peter or Cephas, the son of John who first was called Simon,
because by the gates of Hell, that is,
by the disputations of heretics which lead the vain to destruction, it
would never be overcome.”(20)
Another
heresy which holds a prominent place in Vatican II’s decree on ecumenism is the
constant expression of respect for non-Catholic religions.
Unitatis redintegratio # 3:
“But is
subsequent centuries much more extensive dissensions made their appearance and
large communities came to be separated from the full communion of the Catholic
Church – for which, often enough, both sides were to blame. Those who are now born into these
communities and who are brought up in the faith of Christ cannot be accused
of the sin involved in the separation, and the Catholic Church looks upon
them as sisters and brothers, with respect and love.”(21)
The
Catholic Church does not look upon members of non-Catholic religions with
respect. The Church does not respect the
workings of the devil. Rather, the
Catholic Church anathematizes all heresies and calls all non-Catholics in
charity to convert to the true faith.
First Council of Constantinople, 381,
“Every heresy is to be anathematized
and in particular that of the Eunomians or Anomoeans, that of the Arians or
Eudoxians, that of the Semi-Arians or Pneumatomachi, that of the Sabellians
that of the Marcellians, that of the Photinians and that of the
Apollinarians.”(22)
Pope
Innocent III, Fourth Lateran Council,
1215, Constitution 3, On Heretics:
“We excommunicate and anathematize every
heresy raising itself up against this holy, orthodox and Catholic faith which
we have expounded above. We condemn all heretics, whatever names
they may go under. They have different faces indeed but their
tails are tied together in as much as they are alike in their pride.”(23)
Pope Pelagius
II, epistle (1) Quod ad dilectionem,
585:
“If anyone, however, either suggests or believes or
presumes to teach contrary to this faith, let him know that he is condemned and
also anathematized according to the opinion of the same Fathers.”(24)
Vatican
II’s decree on ecumenism also implicitly denies the dogma that Popes possess
supreme power in the universal Church by divine right. It teaches that in the past the Popes have
acted by common consent as
moderators.
Unitatis redintegratio # 14:
“For many
centuries the Churches of the east and the west followed their separate ways
though linked in a union of faith and sacramental life; the Roman See by
common consent acted as guide when disagreements arose between them over
matters of faith and discipline.”(25)
These
words clearly imply that the Popes did not hold supreme authority over all the
churches in the East with whom they were united in faith. It implies that the Holy See merely acted as
a moderator when agreed upon by common consent, not by divine institution. And this heretical and schismatical idea,
that a Pope’s jurisdiction comes from the consent of the Faithful, is condemned
by the Magisterium. In fact, notice how
the words of Pope Pius XI, in condemning this very heresy, apply exactly to the
above paragraph in Vatican II’s decree on ecumenism.
Pope Pius XI, Mortalium Animos (# 7), Jan. 6, 1928,
speaking of heretics:
“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.”(26)
Vatican
II’s decree on ecumenism also teaches that in theological matters we must treat
with non-Catholics on an equal footing.
Unitatis redintegratio # 9:
“We must get to
know the outlook of our separated fellow Christians… Most valuable for this
purpose are meetings of the two sides – especially for discussion of
theological problems – where each side can treat with the other on an equal
footing, provided that those who take part in them under the guidance of
their authorities are truly competent.”(27)
This
heretical paragraph is a clear assertion that Vatican II does not hold that the
Catholic Church’s teachings are true and that heretical teachings are
false. Vatican II holds, rather, that
both the Catholic teaching and the non-Catholic heresies are true – otherwise
it would never recommend that they be “treated” on an equal footing. In fact, notice in the following quotation
how specifically the wording of Vatican II is condemned by Pope Pius XI! Vatican II recommends that we “treat” with
heretics on an equal footing while Pope Pius XI describes the heretics as
willing to “treat” with the Church of Rome, but only as “equals with an
equal”! When one reads the incredible
specificity with which Vatican II contradicted the past teaching of the
Magisterium, one can only ask: was Satan himself writing the documents of
Vatican II?
Pope Pius XI, Mortalium Animos (# 7), Jan. 6, 1928,
speaking of heretics:
“Meanwhile they
affirm that they would willingly treat
with the Church of Rome, but
on equal terms, that is as equals with an equal...”(28)
There
are a number of other heresies in Vatican II’s decree on ecumenism, but we feel
that the above heresies are sufficient to prove our point and that we should
move on to the next document.
2. Orientalium ecclesiarum – Decree on Eastern Catholic Churches
The
Vatican II decree Orientalium ecclesiarum
deals with eastern Catholic churches. It
also deals with the Eastern Schismatic sects, the so-called “Orthodox”
non-Catholic churches. In dealing with
the so-called Orthodox in # 27 of this decree, Vatican II provides us with one of its most significant heresies.
Orientalium
Ecclesiarum # 27:
“Given the above-mentioned principles, the
sacraments of Penance, Holy Eucharist, and the anointing of sick may be
conferred on eastern Christians who in good faith are separated from the Catholic
Church, if they make the request of their own accord and are properly
disposed.”(29)
For 20 centuries the Catholic
Church has consistently taught that heretics cannot receive the sacraments of
Penance, Holy Eucharist and Extreme Unction.
This teaching is founded on the dogma that outside the Catholic Church
there is no remission of sins, defined by Pope Boniface VIII.
Pope Boniface
VIII, Unam Sanctam, Nov. 18, 1302:
“With Faith
urging us we are forced to believe and to hold the one, holy, Catholic Church
and that, apostolic, and we firmly believe and simply confess this Church outside of which there is no salvation nor remission of sin, the
Spouse in the Canticle proclaiming: ‘One is my dove, my perfect one.”(30)
Pope Eugene IV, Council of
Florence, “Cantate Domino,” 1441, ex
cathedra:“The Holy Roman Church firmly believes, professes and preaches
that all those who are outside the Catholic Church, not only pagans but also
Jews or heretics and schismatics, cannot share in eternal life and will go into
the everlasting fire which was prepared for the devil and his angels, unless
they are joined to the Church before the end of their lives; that the unity of this ecclesiastical body
is of such importance that only those who abide in it do the Church’s
sacraments contribute to salvation and do fasts, almsgiving and other
works of piety and practices of the Christian militia productive of eternal
rewards; and that nobody can be saved, no matter how much he has given away in
alms and even if he has shed blood in the name of Christ, unless he has
persevered in the bosom and unity of the Catholic Church.”(31)
Only for those who abide in
the Roman Catholic Church do the Church’s sacraments contribute to
salvation. This is a dogma! And this dogma is clearly repudiated by
Vatican II’s outrageous teaching that it is lawful to give the sacraments of
Penance, Holy Eucharist and Extreme Unction to those who do not abide in the
Catholic Church. In fact, Popes
throughout the ages have proclaimed that non-Catholics who receive the Holy
Eucharist outside the Catholic Church receive it to their own damnation.
Pope Pius VIII, Traditi Humilitati (# 4), May 24, 1829:
“Jerome used to
say it this way: he who eats the Lamb
outside this house will perish as did those during the flood who were not with
Noah in the ark.”(32)
Pope Gregory XVI, Commissum divinitus (# 11), May 17, 1835:
“… whoever dares to depart from the unity of Peter
might understand that he no longer shares in the divine mystery…‘Whoever eats the Lamb outside of this house
is unholy.’”(33)
Pope Pius IX, Amantissimus
(# 3), April 8, 1862:
“… whoever eats of the Lamb and is not a
member of the Church, has profaned.”(34)
Antipope John Paul II has
repeated and expanded upon this heresy of Vatican II countless times. He teaches it clearly in his new code of
canon law (Canon 844.3-4), in his Directory
for the Application of the Principles and Norms of Ecumenism (#’s 122-125)
and in his new catechism (#1401). He
also makes many references to this heresy in many of his speeches.
Antipope John Paul II, General
Audience, Aug. 9, 1995:
“Concerning aspects of
intercommunion, the recent Ecumenical Directory confirms and
states precisely all that the Council said: that is, a certain intercommunion is possible, since the Eastern Churches
possess true sacraments, especially the priesthood and the Eucharist.
“On this sensitive point, specific
instructions have been issued, stating that, whenever it is impossible for a
Catholic to have recourse to a Catholic priest, he may receive the sacraments
of Penance, the Eucharist and the Anointing of the Sick from the minister of an
Eastern Church (Directory, n. 123).
Reciprocally, Catholic ministers
may licitly administer the sacraments of Penance, the Eucharist and the
Anointing of the Sick to Eastern Christians who ask for them.”(35)
Antipope John Paul II, Ut Unum
Sint (# 48), May 25, 1995:
“Pastoral experience shows that with respect to our Eastern brethren
there should be and can be taken into consideration various circumstances
affecting individuals, wherein the unity of the Church is not jeopardized nor
are intolerable risks involved, but in
which salvation itself and the spiritual profit of souls are urgently at issue. Hence, in view of special circumstances of
time, place and personage, the Catholic Church has often adopted and now adopts
a milder policy, offering to all the means of salvation and an example of
charity among Christians through
participation in the sacraments and in other sacred functions and objects… There must never be a loss of
appreciation for the ecclesiological implication of sharing in the sacraments,
especially the Holy Eucharist.”(36)
Three things are striking in this paragraph:
1) John Paul II calls for sharing in the sacraments, especially the Holy
Eucharist; 2) he attempts to justify this by invoking “the spiritual profit of
souls,” which means that he is directly denying the definition of Eugene IV on
how reception of the sacraments outside the Church does not profit one unto
salvation; 3) John Paul II reminds us
never to forget the “ecclesiological implication” of sharing in the sacraments
– which implication is that these heretics and schismatics with whom they are
sharing the sacraments are also in the same Church of Christ! Does the reader see what this heresy
means? It means that the Vatican II
Church, now headed by Antipope John Paul II, considers itself in the same
Besides its horrible teaching
on giving the sacraments to non-Catholics, in its decree Orientalium ecclesiarum, Vatican II spreads more of the heresy of
indifferentism – the idea that God approves of all heretical sects.
Orientalium
Ecclesiarum # 30:
“They should also pray that the fullness of the
strength and solace of the holy Spirit, the paraclete, may flow out upon
those many Christians of any Church whatsoever who, fearlessly confessing
Christ, are undergoing suffering and distress.”(37)
Contrary to the heresy of
Vatican II, the Holy Spirit does not flow out upon members of any sect
whatsoever.
Pope
Leo XII, Ubi Primum (# 14), May 5,
1824:
“It
is impossible for the most true God, who is Truth itself, the best, the wisest
Provider, and the Rewarder of good men, to
approve all sects who profess false teachings which are often inconsistent
with one another and contradictory, and to
confer eternal salvation on their members… by divine faith we hold one
Lord, one faith, one baptism… This is
why we profess that there is no salvation outside the Church.”(38)
Pope
St. Celestine I, Council of
“…
remember that the followers of every heresy extract from inspired scripture the
occasion of their error, and that all
heretics corrupt the true expressions of the holy Spirit with their own
evil minds and they draw down on their heads an inextinguishable flame.”(39)
Other Popes could be quoted
to condemn Vatican II’s indifferentism, but Pope Leo XII and Pope St. Celestine
should suffice. Finally, operating on the principle that all
heretical sects are as good as the Catholic Church – and that the Holy Ghost approves
of all heretical sects – Orientalium
ecclesiarum calls for Catholics to share their churches with heretics and
schismatics.
Orientalium
Ecclesiarum # 28:
“With the same principles in mind, sharing in
sacred functions and things and places is allowed among Catholics and their
separated eastern brothers and sisters...”(40)
Lumen Gentium, Vatican II’s constitution on the Church, became famous
(or rather, notorious) for its heretical teaching of collegiality. This is the idea that the bishops, taken as a
whole, also are the supreme head of the Catholic Church.
Lumen
Gentium # 22:
“However, the order of Bishops, which
succeeds the college of apostles in teaching authority and pastoral government,
and indeed in which the apostolic body continues to exist without interruption,
is also the subject of supreme and full power over the universal Church,
provided it remains united with its head …”(41)
We see that Lumen Gentium explicitly teaches that
the
Pope Boniface VIII, Unam Sanctam, Nov. 18, 1302:
“… Of the one and only Church there is one body, one head, not two heads as a monster…”
The Pope alone possesses the
supreme authority in the Church. The
Bishops do not.
Pope Leo XIII, Satis
Cognitum (# 14), June 29, 1896:
“For He who made Peter the foundation of the Church
also ‘chose, twelve, whom He called apostles’ (Luke 6:13); and just as it is
necessary that the authority of Peter should be perpetuated in the Roman
Pontiff, by the fact that the bishops
succeed the Apostles, they inherit their ordinary power, and thus the
episcopal order necessarily belongs to the essential constitution of the
Church. Although they do not receive plenary, or universal, or supreme authority,
they are not to be looked as vicars of the Roman Pontiffs; because they
exercise a power really their own, and are most truly called ordinary pastors
of the peoples over whom they rule.”(42)
Pope Leo XIII, Satis
Cognitum (# 15):
“But the power of the Roman Pontiff is supreme, universal, and
definitely peculiar to itself; but that of the bishops is circumscribed by
definite limits, and definitely peculiar to themselves.”(43)
Besides the heresy of
collegiality, there are others in Lumen
Gentium that cannot be overlooked.
The most striking is found in Lumen
Gentium 16.
Lumen Gentium # 16:
“But the plan of
salvation also embraces those who acknowledge the Creator, and among these the MUSLIMS
are first; they profess to hold the faith of Abraham AND ALONG WITH US THEY WORSHIP THE ONE MERCIFUL GOD
WHO WILL JUDGE MANKIND ON THE LAST DAY.”
This is
an amazing blasphemy! Catholics are worshippers
of Jesus Christ and the Most Holy Trinity; the Muslims are not! A child can understand that we don’t have the same God.
Pope Gregory
XVI, Summo Iugiter Studio (# 6), May
27, 1832:
“Therefore, they
must instruct them in the true worship
of God, which is unique to the Catholic religion.”(44)
Pope St. Gregory
the Great:
“The holy universal Church teaches that it is not
possible to worship God truly except in Her ...”(45)
It is a
clearly a denial of the Most Blessed Trinity to say that Muslims worship the
true God without worshipping the Trinity.
Secondly, and even worse when considered carefully, is the astounding
statement that Muslims worship the One Merciful Who will judge mankind on the last day! This is an incredible heresy. As stated already, Muslims don’t worship
Jesus Christ – mankind’s supreme Judge on the last day. Therefore, they do not worship God who will
judge mankind on the last day! This is quite
simple. To say that Muslims do worship
God who will judge mankind on the last
day, as Vatican II does in Lumen
Gentium 16, is to totally deny
that Jesus Christ will judge mankind on the last day.
Pope St. Damasus
I, Council of
“If anyone does
not say that HE (JESUS CHRIST) …WILL COME TO JUDGE THE LIVING AND THE DEAD,
HE IS A HERETIC.”(46)
In addition to what is stated above, in Lumen Gentium 16 we find another prominent
heresy.
Lumen Gentium # 16:
“Nor does divine
providence deny the helps that are necessary for salvation to those who,
through no fault of their own, have not yet attained to the express recognition
of God yet who strive, not without divine grace, to lead an upright
life.”(47)
Vatican
II is teaching here in Lumen Gentium
that there are some people who, THROUGH
NO FAULT OF THEIR OWN, have not yet
attained to the express recognition of God.
In other words, there are some atheists who are atheists through no
fault of their own. This is pure
heresy.
It is
infallibly taught in Sacred Scripture that everyone above the age of reason can
know with certainty that there is a God.
They know this by the things that are made: the trees, the grass, the
sun, the moon, the stars, etc.
Therefore, anyone who is an atheist – who believes that there is no God
– is without excuse. The natural law
convicts him. Read the teaching of
Sacred Scripture.
Romans 1:19-21:
“Because that
which is known of God is manifest in them.
For God hath manifested it unto them.
For the invisible things of Him, from the creation of the world, are
clearly seen, being understood by the things that are made; His eternal power
also, and divinity: SO THAT THEY ARE
INEXCUSABLE.”
Pope Pius IX, First Vatican Council, Session 3, On
Revelation,
“If anyone shall
have said that the one true God, our Creator and Lord, cannot be known with certitude by those things which have been made, by
the natural light of human reason: let him be anathema.”(48)
Vatican
II, in the above passage in Lumen Gentium
16, falls directly under this anathema.
Moving right along, in Lumen
Gentium 15, Vatican II also teaches that the Church is united with those
who don’t accept the Papacy.
Lumen Gentium # 15:
“For several
reasons the Church recognizes that it is joined to those who, though
baptized and so honoured with the Christian name, do not profess the faith in
its entirety or do not preserve communion under the successor of St. Peter.”(49)
It is a
dogma that those who reject the Papacy are not joined to the Catholic Church.
Pope Pius IX, Amantissimus (# 3), April 8, 1862:
“There are other, almost countless, proofs
drawn from the most trustworthy witnesses which clearly and openly testify with
great faith, exactitude, respect and obedience that all who want to belong to the true and only Church of Christ must honor
and obey this Apostolic See and the Roman Pontiff.”(50)
Pope Pius VI, Charitas (# 32), April 13, 1791:
“Finally, in one
word, stay close to Us. For no one can be in the
Pope Leo XIII, Satis
Cognitum (# 13), June 29, 1896:
“Therefore if a man does not want to be, or to be
called, a heretic, let him not strive to please this or that man… but let him
hasten before all things to be in communion with the Roman See.”(52)
Vatican
II also teaches that heretics honor Holy Scripture with a true religious
zeal.
Lumen Gentium # 15,
speaking of non-Catholics:
“For there
are many who hold the sacred scripture in honour as the norm for believing and
living, displaying a sincere religious zeal… They are marked baptism… and
indeed there are other sacraments that they recognize and accept in their own
Churches or ecclesiastical communities.”(53)
The
Catholic Church teaches that heretics repudiate the traditional Word of God.
Pope Gregory
XVI, Inter Praecipuas (# 2), May 8,
1844:
“Indeed, you are
aware that from the first ages called Christian, it has been the peculiar artifice of heretics that, repudiating the
traditional Word of God, and rejecting the authority of the Catholic
Church, they either falsify the Scriptures at hand, or alter the explanation of
the meaning.”(54)
4. Dignitatis Humanae – Declaration
on Religious liberty
Vatican
II’s declaration on religious liberty was without question the most notorious
of all the documents of Vatican II. This
is because its teaching on religious liberty was so heretical, so contrary to
the teaching of the Catholic Magisterium, that even the most liberal heretics
had trouble rationalizing it.
Dignitatis humanae # 2:
“This
Dignitatis humanae # 2:
“Therefore this
right to non-interference persists even in those who do not carry out their
obligations of seeking the truth and standing by it; and the exercise of this
right should not be curtailed, as long as due public order is
preserved.”(56)
It is a
dogma of the Catholic Church that states have a right, and indeed a duty, to
prevent false religions from publicly propagating and practicing their false
faiths. States must do this to protect
the common good – the good of souls, which is harmed by the public
dissemination of evil. This is why the
Catholic Church has always taught that Catholicism should be the only religion
of the state; and that the State should exclude and forbid the public profession and propagation of any
other.
Pope Pius IX, Syllabus of Errors, Dec. 8, 1864, # 77:
“In this age of
ours it is no longer expedient that the
Catholic religion should be the only religion of the state, to the exclusion of
all other cults whatsoever.” – Condemned.(57)
Pope Pius IX, Syllabus of Errors, # 78:
“Hence in
certain regions of Catholic name, it has been laudably sanctioned by law that men immigrating there be allowed to have
public exercises of any form of worship of their own.” – Condemned.(58)
Pope Pius IX, Syllabus of Errors, Dec. 8, 1864, # 55:
“The Church is to be separated from the state, and
the state from the Church.” – Condemned.
Thus, it
is abundantly clear that the teaching of Vatican II is direct heresy against the infallible teaching of Pope Pius
IX and a host of other Popes we could quote.
The teaching of Vatican II on religious liberty could literally have
been added to the errors of the Syllabus condemned by Pope Pius IX.
Dignitatis humanae # 3:
“So
the state, whose proper purpose it is to provide for the temporal common good,
should certainly recognize and promote the religious life of its citizens. With equal certainty it exceeds the limits
of its authority, if it takes upon itself to direct or to prevent religious
activity.”(59)
Here
Vatican II says that the State exceeds its authority if it dares to direct or
prevent religious activity. In other
words, the state exceeds its authority if it is not godless. This is why, after Vatican II, a number of
formerly Catholic nations changed their Catholic Constitutions in favor of
secular ones! They went from Catholic
nations to godless nations all because of Vatican II. But justice, reason and Catholic dogma forbid
the State to be godless.
Pope Leo XIII, Libertas (# 21), June 20, 1888:
“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 the Catholic States, because the marks of truth are,
as it were, engraven upon it.”(60)
Pope St. Pius X,
Vehementer Nos, Feb. 11, 1906:
“We, in accord with the supreme authority which We
hold from God, disprove and condemn the established law which separates the
French state from the Church, for those reasons
which We have set forth: because it
inflicts the greatest injury upon God whom it solemnly rejects, declaring in
the beginning that the state is devoid of any religious worship…”(61)
Pope Gregory
XVI, Inter Praecipuas (# 14), May 8,
1844:
“Experience shows that there is no more direct way
of alienating the populace from fidelity and obedience to their leaders than
through that indifference to religion
propagated by the sect members under the name of religious liberty.”(62)
In line
with its heretical teaching on religious liberty, Vatican II naturally teaches
the heresy that all religions have liberty of speech and liberty of the press.
Dignitatis Humanae # 4:
“In
addition, religious communities are entitled to teach and give witness to their
faith publicly in speech and writing
without hindrance.”(63)
The idea
that everyone has the right to liberty of speech and the press has been
condemned by countless Popes. We will
only quote Gregory XVI and Leo XIII.
Pope Gregory
XVI, Mirari Vos (# 15), Aug. 15,
1832:
“Here We must
include that harmful and never
sufficiently denounced freedom to publish any writings whatever and
disseminate them to the people, which some dare to demand and promote with so
great a clamor. We are horrified to see what monstrous
doctrines and prodigious errors are disseminated far and wide in countless
books, pamphlets, and other writings which, though small in weight, are very
great in malice.”(64)
Pope
Leo XIII, Libertas (# 42), June 20,
1888:
“From
what has been said it follows that it
is quite unlawful to demand, to defend, or to grant unconditional freedom of thought, of speech, or writing, or of
worship, as if these were so
many rights given by nature to man.”(65)
Pope Leo XIII, Immortale Dei (# 34), Nov. 1, 1885:
“Thus, Gregory XVI in his encyclical letter Mirari Vos, dated August 15, 1832,
inveighed with weighty words against the sophisms which even at his time
were being publicly inculcated – namely, that no preference
should be shown for any particular form of worship; that it is right
for individuals to form their own personal judgments about religion; that each
man’s conscience is his sole and all-sufficing guide; and that it is lawful for every man to publish his own views, whatever
they may be, and even to conspire against the state.”(66)
5. Ad Gentes – Decree on Missionary
Activity
Not surprisingly, we also find
heresy in Vatican II’s decree on missionary activity.
Ad Gentes # 6:
“For although
the Church possesses totally and fully the means of salvation, it neither
always nor at once puts or can put them all into operation, but is subject
to beginnings and stages in the activity by which it strives to bring God’s
plan into effect. Indeed, at times,
after a successful start and advance, it has to grieve at another reverse, or
at least it halts in a certain state of semi-fulfillment and insufficiency.”(67)
One will
search in vain for a clearer denial of the necessity of the Catholic Church for
salvation; for here Vatican II asserts that the Catholic Church is insufficient
as a means of salvation. This is a
blasphemy against the Church Christ has established, as if what Our Savior
founded upon Peter the Rock so that all nations might receive the Gospel truth
just wasn’t sufficient for the grave needs of the world. According to Vatican II, the Church Christ
established is not sufficient in itself for providing for the salvation of
mankind.
Pope Innocent
III, Eius exemplo, Dec. 18, 1208:
“By the heart we
believe and by the mouth we confess the one Church, not of heretics, but the Holy
Roman, Catholic, and
Pope
Clement VI, Super quibusdam, Sept.
20, 1351:
“In
the second place, we ask whether you and the Armenians obedient to you believe
that no man of the wayfarers outside the faith of this Church, and outside the
obedience to the Pope of Rome, can
finally be saved.”(69)
As we can see, the
assertion of Ad Gentes that the
Church is insufficient as a means of salvation is heretical and
blasphemous. But besides this heresy, Ad Gentes proclaims that non-Christian
religions are great.
Ad Gentes # 10:
“For two billion
people – and their number is increasing by day – have not heard the gospel
message or have scarcely heard it… Of these people, some adhere to one of
the great religions...”(70)
So
non-Christian religions are great, according to Vatican II. This is not what Sacred Scriptures teaches.
2 Cor. 4:3:
“And if our
gospel be also hid, it is hid to them that are lost, In whom the god of
this world (that is, Satan) hath blinded the minds of unbelievers, that the
light of the gospel of the glory of Christ, who is the image of God, should not
shine unto them.”
The Gospel is hidden from
those that are lost, not those whose religion is great. Non-Christians are in darkness and are under
the power of the devil.
1 Cor. 10:19-20:
“What then?
Do I say, that what is offered in sacrifice to idols is anything? Or that the idol is anything? But
the things which the heathens sacrifice, they sacrifice to devils, and not
to God.”
Colossians 1:13-
“Giving thanks to God the Father… Who hath delivered us from the power of
darkness, and hath translated us into the kingdom of the Son of his love.”
John 3:35-36:
“The Father loveth the Son: and he hath given all
things into His hand. He that believeth
in the Son, hath life everlasting; but he
that believeth not the Son, shall not see life; but the wrath of God abideth on
him.”
John 8:23-24
“And Jesus said to them: You are from beneath, I am
from above. You are of this world, I am
not of this world. Therefore I said to
you, that you shall die in your sins. For if you do not believe that I am He, you
shall die in your sin.”
Non-Christian religions are not great; they are false. They do not have the light, but they suffer
in darkness. Vatican II is preaching a
new gospel in which non-Catholic religions are no longer false, but great – no
longer dark, but light.
Ad Gentes # 29:
“Together with
the Secretariate for the promotion of Christian unity, it should search out
ways and means for bringing about and organizing cooperation and harmonious
relationships with other communities of Christians in their missionary projects,
so that as far as possible the scandal of division may be removed.”(71)
Ad
Gentes 29 teaches that Catholics should work with Protestant sects in their
missionary projects. This means that
Vatican II considers a conversion to Protestantism a true conversion. This
again is heresy, since, as we have proven, there is no salvation outside the
Catholic Church. A conversion to
Protestantism is not a true conversion.
Pope
Leo X, Fifth Lateran Council, Session
8, Dec. 19, 1513:
“And since truth cannot contradict truth, we define
that every statement contrary to the enlightened truth of the faith is totally
false and we strictly forbid teaching otherwise to be permitted. We
decree that all those who cling to erroneous statements of this kind, thus
sowing heresies which are wholly condemned, should be avoided in every way and
punished as detestable and odious heretics and infidels who are undermining the
Catholic faith.”(72)
6. Nostra
Aetate – Decree on Non-Christian Religions
Nostra
aetate # 3:
“The Church also looks upon Muslims with
respect. They worship the one God living
and subsistent, merciful and mighty, creator of heaven and earth, who has
spoken to humanity and to whose decrees, even the hidden ones, they seek to submit
themselves whole-heartedly, just as Abraham, to whom the Islamic faith
readily relates itself, submitted to God… Hence they have regard for
the moral life and worship God in prayer, almsgiving and fasting.”(73)
Here we find Vatican II
teaching that Muslims worship the one God, the Creator of Heaven and
earth. This is similar to, but slightly
different from, the heresy that we have already exposed in Lumen Gentium. Here Vatican
II does not say that Muslims worship God who will judge mankind on the last
day, but that Muslims worship the One God who created heaven and earth. The false god of the Muslims did not create
heaven and earth. The Most Holy Trinity
created heaven and earth.
Pope St. Leo IX,
Congratulamur vehementer, April 13,
1053:
“For I firmly believe that the Holy Trinity,
the Father and the Son and the Holy Spirit, is one omnipotent God, and in
the Trinity the whole Godhead is co-essential and consubstantial, co-eternal
and co-omnipotent, and of one will, power, majesty; the creator of all creation, from whom all things, through whom all
things, in whom all things which are in heaven or on earth, visible or
invisible. Likewise I believe that
each person in the Holy Trinity is the one true God, complete and perfect.”(74)
Nostra Aetate 3 also says that the
Catholic Church looks upon Muslims with respect, who seek to submit themselves
to God wholeheartedly, just as Abraham did.
But Vatican II’s admiration for the infidel Muslims is not shared by the
Catholic Church. The Church desires the
conversion and eternal happiness of all the Muslims, but she recognizes that
Islam is a horrible and false religion; and she does not pretend that they
submit themselves to God. She knows that
they belong to a false religion.
Pope Eugene IV, Council
of
“Moreover, we trust that with God’s help another
benefit will accrue to the Christian commonwealth; because from this union,
once it is established, there is hope that very many from the abominable sect of Mahomet will be converted to the Catholic
faith.”(75)
Pope Clement V, Council
of
“It is an
insult to the holy name and a disgrace to the Christian faith that in
certain parts of the world subject to Christian princes where Saracens (i.e., The
followers of Islam, also called Muslims) live, sometimes apart, sometimes
intermingled with Christians, the Saracen priests, commonly called Zabazala, in
their temples or mosques, in which the Saracens meet to adore the infidel Mahomet, loudly invoke and
extol his name each day at certain hours from a high place… This brings disrepute on our faith and
gives great scandal to the faithful.
These practices cannot be
tolerated without displeasing the divine majesty. We therefore, with the sacred council’s
approval, strictly forbid such practices henceforth in Christian lands. We enjoin on Catholic princes, one and all.. They are to forbid expressly the public
invocation of the sacrilegious name of Mahomet… Those who presume to act
otherwise are to be so chastised by the princes for their irreverence, that
others may be deterred from such boldness.”(76)
Pope Benedict strictly
forbade Catholics to even give Muslim names to their children under pain of
damnation.
Pope Benedict XIV, Quod Provinciale, Aug. 1, 1754:
“The Provincial Council of your
Vatican II’s document Nostra Aetate likewise expresses its
great esteem for Jews who reject Our Lord Jesus Christ.
Nostra
aetate # 4:
“Since, therefore, the spiritual heritage common
to Christians and Jews is so great, this synod wishes to promote and recommend
that mutual knowledge and esteem which is required especially from biblical
and theological studies and from friendly dialogues.”(78)
Nostra
aetate # 4:
“As holy scripture is witness,
The Catholic Church does not
look upon the Jews with esteem, but with sadness, acknowledging that they exist
in a state of rejection of the true God; and that they need to be recalled from
their false religion in order to be saved.
Pope Benedict XIV, A Quo Primum (# 4), June 14, 1751:
“Surely it is not in vain that the Church has established the universal
prayer which is offered up for the faithless Jews from the rising of the sun to
its setting, that the Lord God may remove the veil from their hearts, that they
may be rescued from their darkness into the light of truth. For unless it hoped that those who do not
believe would believe, it would obviously be futile and empty to pray for
them.”(80)
Pope Benedict XIV is referring to the
prayer in the Catholic liturgy which implored God to convert the perfidious
Jews. The word perfidious means
unfaithful.(81) Not surprisingly, in
1960, the phrase “perfidious Jews” was removed from the Good Friday liturgy by
Antipope John XXIII. Furthermore, Pope
Eugene IV dogmatically defined that everyone who practices the Mosaic law –
that is, the Jewish religion – cannot be saved.
Pope Eugene IV,
Council of
“The Holy Roman Church firmly believes, professes
and teaches that the matter pertaining to the law of the Old Testament, of the
Mosaic Law, which are divided into ceremonies, sacred rites,
sacrifices, and sacraments, because they were established to signify something
in the future, although they were suited to divine worship at that time, after
our Lord’s coming had been signified by them, ceased, and the sacraments of the New Testament began; and that whoever, even after the passion,
placed hope in these matters of the law and submitted himself to them as
necessary for salvation, as if faith in Christ could not save without them, sinned mortally. Yet it does not deny that after the passion
of Christ up to the promulgation of the Gospel they could have been observed
until they were believed to be in no way necessary for salvation; but after the promulgation of the Gospel it
asserts that they cannot be observed without the loss of eternal salvation. All,
therefore, who after that time (the promulgation of the Gospel) observe
circumcision and the Sabbath and the other requirements of the law, it declares
alien to the Christian faith and not in the least fit to participate in eternal
salvation, unless someday they recover from these errors.”(82)
Besides
Jews and Muslims, Nostra Aetate made
sure to remind the world how great Buddhism is and how this false religion
leads to the highest illumination.
Nostra
aetate # 2:
“In Buddhism, according to its various
forms, the radical inadequacy of this changeable world is acknowledged and a
way is taught whereby those with a devout and trustful spirit may be able to
reach either a state of perfect freedom or, relying on their own efforts or
on help from a higher source, the highest illumination.”(83)
And the
false religion of Hinduism is praised for its inexhaustible wealth of penetrating
philosophical investigations, as well as its ascetical life and deep
meditation.
Nostra aetate # 2:“Thus
in Hinduism the divine mystery is explored and propounded with an
inexhaustible wealth of myths and penetrating philosophical investigations,
and liberation is sought from the distresses of our state either through
various forms of ascetical life or deep meditation or taking refuge in God
with loving confidence.”(84)
Amid all
of this blasphemy, no mention is made that these infidels must be converted to
Christ; no prayer is offered that the faith may be granted to them; and no
admonition that these idolaters must be delivered from their impiety. What we see is praise and esteem for these
religions of the devil. What we see is
an unequivocal syncretism, which treats all religions as if they are paths to
God.
Pope Pius XI, Mortalium Animos
(# 2), Jan. 6, 1928:
“…
that false opinion which considers all
religions to be more or less good and praiseworthy, … Not only
are those who hold this opinion in error and deceived, but also in distorting
the idea of true religion they reject it, and little by little, turn aside
to naturalism and atheism, as it is called; from which it clearly follows that one who supports those who hold
these theories and attempt to realize them, is altogether abandoning the
divinely revealed religion.”(85)
Pope Pius IX, Qui Pluribus (# 15), Nov. 9, 1846:
“Also perverse is that shocking theory that it
makes no difference to which religion one belongs, a theory greatly at variance
even with reason. By means
of this theory, those crafty men remove all distinction between virtue and
vice, truth and error, honorable and vile action. They
pretend that men can gain eternal salvation by the practice of any religion,
as if there could ever be any sharing
between justice and iniquity, any collaboration between light and darkness,
or any agreement between Christ and
Belial.”(86)
Pope Eugene IV, Council of Florence, Cantate Domino,
Session 11, Feb. 4, 1442: “The Holy Roman Church firmly believes, professes and
preaches that all those who are outside the Catholic Church, not only pagans
but also Jews or heretics and schismatics, cannot share in the eternal life and
will go into the everlasting fire which was prepared for the devil and his
angels, unless they are joined to the Catholic Church before the end of their
lives…”(87)
Pope
Gregory XVI, Summo Iugiter Studio (#
2), May 27, 1832:
“Finally some of these misguided people attempt to
persuade themselves and others that men are not saved only in the Catholic
religion, but that even heretics may attain eternal life.”(88)
Sacrosanctum Concilium was Vatican II’s constitution on the sacred
liturgy. It was responsible for the
incredible changes to the Mass and the other sacraments following Vatican
II. What Sacrosanctum Concilium started, Antipope Paul VI finished by
suppressing the traditional Latin Mass and replacing it with an invalid
Protestant service that is referred to as the
Novus Ordo Missae (the New Order of the Mass). The “New Mass” alone has been responsible for
the departure of millions from the Catholic Church. Antipope Paul VI also changed the rites of
all seven sacraments of the Church, making grave and possibly invalidating
changes to the sacraments of Extreme Unction, Confirmation and Holy Orders,
besides the changes to the Mass as stated above. But it all began with Vatican II’s
Constitution Sacrosanctum Concilium.
The revolutionary intentions
of Vatican II are clear in Sacrosanctum
Concilium.
Sacrosanctum
Concilium #63b: “There is
to be a new edition of the Roman book of rites, and, following this as a model, each
competent local church authority (see article 22.2) should prepare its own,
adapted to the needs of individual areas, including those to do with language,
as soon as possible.”(89)
Sacrosanctum
Concilium #66: “Both rites of adult baptism are to be revised, the simpler
one and the more elaborate one, the latter with reference to the renewed
catechumenate.”(90)
Sacrosanctum
Concilium #67: “The rite of infant baptism is to be revised, and
adapted to the reality of the situation with babies.”(91)
Sacrosanctum
Concilium #71: “The rite of confirmation is also to be revised.”(92)
Sacrosanctum
Concilium #72: “The rites and formulas of penance are also to be
revised in such a
way that they express more clearly what the sacrament is and what it brings
about.”(93)
Sacrosanctum
Concilium #76: “The rites for different kinds of ordination are to
be revised – both the ceremonies and the texts.”(94)
Sacrosanctum
Concilium #77: “The rite of celebrating marriage in the Roman book
of rites is to be revised, and made richer, in such a way that it will
express the grace of the sacrament more clearly....”(95)
Sacrosanctum
Concilium #79: “The sacramentals should be revised… the
revision should also pay attention to the needs of our time.”(96)
Sacrosanctum
Concilium #80: “The rite of consecration of virgins found in
the Roman pontifical is to be subjected to review.”(97)
Sacrosanctum
Concilium #82: “The rite of burying little children should be
revised, and a special mass
provided.”(98)
Sacrosanctum
Concilium #89d: “The hour of prime is to be suppressed.”(99)
Sacrosanctum
Concilium #93: “… the hymns are to be restored to their
original form. Things which smack of
mythology or which are less suited to Christian holiness are to be removed or
changed.”(100)
Sacrosanctum
Concilium #107: “The liturgical year is to be revised.”(101)
Sacrosanctum
Concilium #128: “The ecclesiastical canons and statutes which
deal with the provision of visible things for worship are to be revised AS SOON AS POSSIBLE…”(102)
Yes, the
devil could not wait to destroy the precious liturgical heritage of the
Catholic Church by means of the heretics at Vatican II. His goal was to leave as little of tradition
remaining as he could. In Sacrosantum Concilium #37 and #40.1, the
Council falls into heresy against the teaching of Pope Pius X in Pascendi on Modernist Worship.
Sacrosanctum concilium # 37:
“… (the Church)
cultivates and encourages the gifts and endowments of mind and heart
possessed by various races in peoples… Indeed, it sometimes allows them into the liturgy itself, provided
they are consistent with the thinking behind the true spirit of the
liturgy.”(103)
Please
notice that Vatican II is allowing the customs of various peoples into
liturgical worship.
Sacrosanctum concilium # 40.1:
“The competent
local Church authority should carefully and conscientiously consider, in this
regard, which elements from the
traditions and particular talents of individual peoples can be brought into
divine worship. Adaptations
which are adjudged useful or necessary should be proposed to the apostolic
see, and introduced with its consent.”(104)
Notice
again that Vatican II is calling for the customs and traditions of various
peoples to be incorporated into the liturgy.
This is exactly what Pope Pius X solemnly condemned in Pascendi as Modernist worship!
Pope Pius X, Pascendi Dominici Gregis (# 26), Sept.
8, 1907, On the Worship of Modernists: “THE
CHIEF STIMULUS IN THE DOMAIN
OF WORSHIP CONSISTS IN THE
NEED OF ADAPTING ITSELF TO THE USES AND CUSTOMS OF PEOPLES, as well as
the need of availing itself of the value which certain acts have acquired by
long usage.”(105)
The heresy of Vatican II on
this point could not be any more clear.
It had already been condemned word for word by Pius X in 1907! But Vatican II’s heretical liturgical
revolution wasn’t finished there. In Sacrosantum Concilium #34 and #50,
Vatican II felt the need to again contradict word for word a dogmatic
constitution of the Church. In #34 and
#50, Vatican II directly contradicted the teaching of the dogmatic constitution
Auctorem Fidei of Pope Pius VI
regarding the simplification of liturgical rites.
Sacrosanctum concilium # 34:
“The rites
should radiate a rich simplicity; they should be brief and lucid, avoiding
pointless repetitions; they should be intelligible for the people, and should
not in general require much explanation.”(106)
Sacrosanctum concilium # 50:
“Therefore
the rites, in a way that carefully preserves what really matters, should
become simpler. Duplications which
have come in over the course of time should be discontinued, as should the less
useful accretions.”(107)
Pope
Pius VI explicitly condemned the idea that the traditional liturgical rites of
the Church should be simplified in his dogmatic Constitution Auctorem fidei!
Pope Pius VI, Auctorem fidei, Aug. 28. 1794, # 33:
“The proposition
of the synod by which it shows itself eager to remove the cause through which,
in part, there has been induced a forgetfulness of the principles relating to
the order of the liturgy, ‘by
recalling it (the liturgy) to a greater simplicity of rites, by
expressing it in the vernacular language, by uttering it in a loud voice…’” – Condemned as rash, offensive to pious ears,
insulting to the Church, favorable to the charges of heretics against it.(108)
Besides everything stated
above, Sacrosanctum concilium called
for changing the rite of every sacrament, in addition to calling for “bodily
self expression” in the liturgy (# 30):
Sacrosanctum concilium # 30:
“In order to
encourage their taking an active share, acclamations for the people,
together with responses, psalmody, antiphons and hymns, should be developed,
as well as actions, movements and bodily self-expression.”(109)
Vatican II also called for
“radical adaptation” to the liturgy (#40):
Sacrosanctum concilium # 40:
“However, in
some places or in some situations, there may arise a pressing need for a
more radical adaptation of the liturgy.”(110)
These
clauses may form part of the reason why the modern churches of the Vatican II
sect frequently conduct “Masses” at which one finds polka bands, electric
guitars, balloons, drums, native American ceremonies, topless dancers and rock
music. One might also find the “priests”
celebrating such “Masses” dressed in anything from football jerseys to clown
costumes. Yes, the “spirit of Vatican
II” has truly touched the modern day churches of the Vatican II sect. Fortunately, Pope Gregory X at the Second Council of
Pope Gregory X, Second Council of
“Churches, then, should be entered humbly and
devoutly; behavior inside should be calm, pleasing to God, bringing peace to
the beholders, a source not only of instruction but of mental refreshment… In
churches the sacred solemnities should possess the whole heart and mind; the
whole attention should be given to prayer.
Hence where it is proper to offer heavenly desires with peace and calm,
let nobody arouse rebellion, provoke clamour or be guilty of violence… Idle
and, even more, foul and profane talk must stop; chatter in all its forms must
cease. Everything, in short, that may
disturb divine worship or offend the eyes of the divine majesty should be
absolutely foreign to the churches, lest where pardon should be asked for our
sins, occasion is given for sin, or sin is found to be committed… Those indeed who impudently defy the above prohibitions… will have to
fear the sternness of divine retribution and our own, until having confessed
their guilt, they have firmly resolved to avoid such conduct in the
future.”(111)
Pope Clement V, Council of
“There are some,
both clergy and laity, especially on the vigil of certain feasts when they
ought to be in church persevering in prayer, who are not afraid to hold licentious dances in the cemeteries of the
churches and occasionally to sing ballads and perpetrate many
excesses. From this sometimes there follows the violation of churches and
cemeteries, disgraceful conduct and various crimes; and the liturgical
office is greatly disturbed, to the
offense of the divine majesty and the scandal of the people nearby.”(112)
Finally,
not wishing to leave anything untouched, Sacrosanctum
concilium made sure to call for pagan musical traditions in acts of
Catholic worship (#119):
Sacrosanctum concilium # 119:
“In some parts
of the world, especially in mission areas, peoples are found who have
a musical tradition of their own, a tradition which has great importance
for their religious and cultural way of life… For this reason, special care
should be taken in the musical training of missionaries, so that, as far as
possible, they will be able to encourage the traditional music of these peoples
in schools, in choirs, and in acts of worship.”(113)
Thankfully, the Council of Trent had already condemned any diabolical
insertion of pagan musical tradition into the churches.
Pope Pius IV, Council of Trent, Session 22, Decree on
this to be observed and avoided at Mass:”
And they should keep out of their churches the kind of music in which a base
and suggestive element is introduced into the organ playing or singing, and similarly all worldly activities,
empty and secular conversations, walking about, noises and cries, so that the house of God may truly be
called and be seen to be a house of prayer.”(114)
Is there any doubt that Vatican II tried to bring about a new apostate
liturgy for its new apostate Church?
Vatican II brings down the anathema of the Church on its head!
Pope St. Pius V,
Quo Primum Tempore, July 14, 1570:
“Now, therefore,
in order that all everywhere may adopt and observe what has been delivered to
them by the Holy Roman Church, Mother and Mistress of the other churches, it shall be unlawful henceforth and forever
throughout the Christian world to sing or to read Masses according to any
formula other than this Missal published by Us… Accordingly, no one whosoever is permitted to infringe or rashly
contravene this notice of Our permission, statute, ordinance, command,
direction, grant, indult, declaration, will, decree, and prohibition. Should any venture to do so, let him
understand that he will incur the wrath of Almighty God and of the blessed
Apostles Peter and Paul.”(115)
Pope Paul III, Council
of Trent, Session 7, Can. 13, ex cathedra:
“If anyone
shall say that the received and approved rites of the Catholic Church
accustomed to be used in the solemn administration of the sacraments may be disdained or omitted by the minister
without sin and at pleasure, or
may be changed by any pastor of the churches to other new ones: let him be anathema.”(116)
8. Gaudium et Spes – Constitution on Church and the Modern World
Gaudium
et Spes # 22:
“For by His
incarnation the Son of God united Himself in some way with every human being. He labored with human hands, thought with a
human mind, acted with a human will, and loved with a human heart.”(117)
One of
the trademark heresies of the Vatican II sect is the idea that by His
incarnation, Christ united himself with each man. Vatican II speaks of a union between Christ
and each man that results from the incarnation itself. Antipope John Paul has taken the baton of
this heresy and run with it full speed ahead to its logical consequence –
universal salvation.
Antipope
John Paul II, Redemptor Hominis (#
13), March 4, 1979:
“Christ
the Lord indicated this way especially, when, as the Council teaches, ‘by his
Incarnation, he, the Son of God, in a certain way united himself with each man.’
(Gaudium et Spes, 22.).”(118)
Antipope
John Paul II, Redemptor Hominis (#
13), March 4, 1979:
“We are dealing with each man, for each one is
included in the mystery of the Redemption and with each one Christ has united Himself forever through
this mystery.”(119)
Notice
that Antipope John Paul II teaches that Christ is united with each man
forever. This means that no one can ever
be separated from God in hell. And he
bases this heresy on the teaching of Vatican II in Gaudium et Spes #22, that Christ has united himself with each man
in the Incarnation. But the idea that
God united himself to every man in the Incarnation is undeniably
heretical. There is no union between
Jesus Christ and each man that results from the incarnation itself. The whole point of the Catholic Church is to
unite mankind to Jesus Christ. This is
done through faith and baptism. But if
the union between all of mankind and Jesus Christ occurred at the Incarnation,
then the Church has no value and is in fact pointless. The same would have to be said of the
Crucifixion, the Resurrection, the seven sacraments, etc., which are all of no
importance in uniting mankind to Jesus Christ according to Vatican II and
Antipope John Paul II. In this system,
the Crucifixion of Christ by which the world was truly redeemed and given a
chance to be saved becomes instead merely
a sign of the union between Christ and each man that already exists and has
existed since the Incarnation. The
Redemption, then, has no saving value.
One can see that in this system all of Catholic doctrine is
simultaneously flushed down the toilet.
In fact,
this doctrine of
Now we
will quote the Catholic dogmas surrounding the truth that union between sinful
mankind and Christ only comes from faith and baptism; for original sin is not
remitted in any other way.
Pope
Eugene IV, Council of
“With regard to children, since the
danger of death is often present and the
only remedy available to them is the sacrament of baptism by which they are
snatched away from the dominion of the devil and adopted as children of God
…”(120)
Pope Pius XI Quas
Primas (# 15), Dec. 11, 1925 :
“Indeed this kingdom is presented in the Gospels as such, into which men
prepare to enter by doing penance; moreover,
they cannot enter it except through faith and baptism, which, although an external rite, yet signifies and effects an interior
regeneration.”(121)
Pope Leo XIII, Satis
Cognitum (# 5), June 29, 1896:
“Whoever is
separated from the Church is united to an adulteress. He has cut himself off from the promises of
the Church, and he who leaves the
Besides
the heresy in Gaudium et Spes #22,
there are a number of others in Gaudium
et Spes that are worthy of note. For
example, in #58 Vatican II makes the ridiculous assertion that the Church is
not attached to any ancient customs.
Gaudium et spes # 58:
“At the same
time the Church, which has been sent to all peoples of whatever age or
region, is not connected exclusively and inseparably to any race or
nation, to any particular pattern of human behavior, or to any ancient or
recent customs.”(123)
Tradition is one of the two sources of revelation, Sacred Scripture
being the other. Therefore, the Church is
attached to ancient customs; for Tradition is one of the two sources of
revelation! The Church is founded on the
traditions of the apostles, in which is included, among other things, the
traditional liturgical rites which the Church has “always been accustomed to
use.”
Pope Eugene IV, Council of
“But since in
the above written decree of the Armenians, the form of the words, which in the
consecration of the Body and Blood of the Lord the holy Roman Church, confirmed by the teaching and authority of the
Apostles, had always been accustomed
to use, was not set forth, we have thought that it ought to be inserted
here.”(124)
Pope Paul III, Council
of
“If anyone
shall say that the received and approved rites of the Catholic Church
accustomed to be used in the solemn administration of the
sacraments may be disdained or omitted by the minister without sin and at
pleasure, or can be changed into other
new rites by any pastor in the Church whomsoever: let him be anathema.”(125)
Pope Hadrian I, Second Council of
“Those, therefore, who dare to think or to
teach otherwise or to spurn according to the wretched heretics the
ecclesiastical traditions and to invent anything novel, or to reject
anything from these things which have been consecrated by the Church… or to
invent perversely and cunningly for the overthrow of anyone of the legitimate
traditions of the Catholic Church… if indeed they are bishops or clerics, we
order them to be deposed; monks, however, or laymen, to be
excommunicated.”(126)
Gaudium et Spes also expresses the
heretical doctrine that dogma and all matters pertaining to the Church are in a
state of evolution.
Gaudium et spes # 91:
“In view of the
enormous diversities of conditions and human cultures in the world, what is
proposed here is in many sections deliberately general in tone; in fact, although
it expresses the received doctrine of the Church, yet, dealing as it
often does with matters in a constant state of evolution, it must be
pursued and expounded further.”(127)
This is
one of the most important statements in Vatican II. It identifies what is really going on in this
heretical council. It tells us that “although” the Church expresses the
received doctrine of the Church – clearly implying that there is something more
than just the received doctrine of the Church going on here – it also deals with matters in a state of
evolution. In other words, the
Church expresses a combination of the received doctrine and evolved
doctrine. This is what is known as the
“evolution of dogma,” which was solemnly condemned by Pope Pius X in Pascendi. Those who believe in this heresy of the
“evolution of dogma” do not possess the true faith and must be converted if they
desire to be saved.
Pope Pius X, Pascendi Dominic Gregis (# 26), Sept. 8,
1907, On the doctrine of the Modernists: ”To
the laws of evolution everything is subject – dogma, Church, worship, the Books
we revere as sacred, even faith itself, and the penalty of disobedience is
death. The enunciation of this principle will not astonish anybody who bears
in mind what the Modernists have had to say about each of these subjects.”(128)
Besides this, Gaudium et Spes teaches that birth
control is virtuous.
Gaudium et spes # 51:
“The council is
aware that in living their married life harmoniously, couples can often be
restricted by modern living conditions and find themselves in circumstances in
which the number of children cannot be increased, at least for a time, and
the constant expression of love and the full sharing of life are maintained
only with difficulty.”(129)
Gaudium
et Spes # 52:
“Those
who are learned in the sciences, especially in the biological, medical, social
and psychological fields, can be of considerable service to the good of
marriage and the family, and to the peace of conscience, if they collaborate in
trying to throw more light on the various conditions which favor the
virtuous control of procreation.”(130)
Gaudium
et Spes # 87:
“For, according to the inalienable human right to
marriage and parenthood, the decision about the number of children to have lies
with the right judgment of the parents, and
cannot in any way be entrusted to the judgment of public authority… In
exploring methods to help couples regulate the number of their children,
appropriate information should be given on scientific advances that are well
proven and are found to be in accordance with the moral order.”(131)
Here we have Vatican II
teaching that birth control can be virtuous and that couples can choose the
number of children that are to be born.
This is contrary to the natural law.
God is the author of life. No
human being is permitted to infringe upon God’s will to bring new life into the
world by controlling birth or limiting his family. Birth control is never allowed, regardless of
whether it is performed by so-called “natural” or artificial methods.
Pope Pius XI, Casti
Connubii (# 55):
“As
Pope Pius XI, Casti
Connubii (# 56):
“… the Catholic
Church, to whom God has entrusted the defense of the integrity and purity of
morals, standing erect in the midst of the moral ruin which surrounds her, in
order that she may preserve the chastity of the nuptial union from being
defiled by this foul stain, raises her
voice in token of her divine ambassadorship and through Our mouth proclaims anew: any use whatsoever of matrimony exercised in such a way that the act is
deliberately frustrated in its natural power to generate life is an offence
against the law of God and of nature, and those who indulge in such are branded
with the guilt of a grave sin.”(133)
Family Planning must be supernatural – it must be controlled by God, not
man. For man to assert that he will
choose the number of children he wants to have, is the utmost arrogance and a
grave insult to the Creator. Man should not be worried about whether or not God
will send him a child. God will send one
if it is in His will. And He will not send more than anyone can handle. “Seek first the
To prevent
a conception by design (as Pius XI says) – no matter how it is deliberately
prevented – is a sin, a lack of faith,
and a circumvention of God’s will. It is
not a virtue, despite what Vatican II says.
In fact, in Humanae Vitae,
Antipope Paul VI himself admitted that so-called natural family planning is
birth control.
Antipope Paul
VI, Humanae Vitae (# 16), July 25,
1968:
“… the Church
teaches that married people may then take advantage of the natural cycles immanent
in the reproductive system and engage in marital intercourse only during those times that are infertile,
thus controlling birth in a way
which does not in the least offend the moral principles which We have just
explained.”(134)
To
control birth, by deliberately restricting the marriage act exclusively to the
infertile periods – as in Natural Family Planning – is nothing other than to
frustrate the primary purpose
of the marriage act, conception.
Pope Pius XI, Casti
Connubii (# 54), Dec. 31, 1930:
“But no
reason, however grave, may be put forward by which anything intrinsically
against nature may become conformable to nature and morally good. Since, therefore, the conjugal act is
destined primarily by nature for the begetting of children, those who in exercising it deliberately
frustrate its natural powers and purpose
sin against nature and commit a deed which is shameful and instrinsically
vicious.”(135)
We can see that Pius XI condemns the frustration
not only of the power, but also of the primary purpose of the marriage act.
This is an important point; for Natural Family Planning designedly
frustrates the primary purpose of the marriage act – as
even Paul VI admits – and is therefore intrinsically vicious (Pius XI).
Moving
on, we must cover Vatican II’s adoration of man.
Gaudium
et Spes # 26:
“There is also increasing awareness of the
exceptional dignity which belongs to the human person, who is superior to
everything and whose rights and duties are universal and inviolable.”(136)
Gaudium
et Spes # 12:
“According to
the almost unanimous opinion of believers and unbelievers alike, all things
on earth should be related to man as their center and crown.”(137)
This is blasphemy. There is no other word to describe it. If all things on earth should be related to
man as their center and crown, this means that everything should be measured by
man’s law, not God’s. This means that
man is actually God, for all intents and purposes – everything is to be related
to him. Man has been put in the place of
God.
Gaudium et Spes # 24:
“This is why the first and greatest commandment is love of God and of
neighbor.”
Hold on a second. The first and greatest commandment is not
love of God and of neighbor. The first
and greatest commandment is love of God.
Mark 12:28-31-
“And Jesus answered him: The first commandment of all is, ‘Hear, O
Israel: the Lord thy God is one God. And
thou shalt love the Lord thy God, with thy whole heart, and with thy whole
soul, and with thy whole mind, and with thy whole strength. This is the first commandment.
And the second is like to it:
Thou shalt love thy neighbor as thyself.”
The first commandment, as it
is summarized by Our Lord, is love of God.
The second is love of neighbor as thyself. Vatican II says that the first and greatest
commandment is love of God and neighbor, which is contrary to a truth revealed
in sacred scripture and it is a direct change of the commandments as Our Lord
summarized them; for if the love of God and of neighbor is the greatest
commandment, this means that love of God and neighbor is one and the same,
which is to say man and God are one and the same.
There are many other heresies in the documents of
Vatican II. However, what is exposed above
should be enough to convince anyone of good will that no Catholic can accept
this heretical Council without denying the faith. And it is not sufficient merely to resist the
heresies of Vatican II; one must
entirely condemn this non-Catholic council and all who would obstinately adhere
to its teachings. For if a person
rejects the heresies of Vatican II, yet still considers himself in communion
with those who accept the heresies of Vatican II, then such a person is still
actually in communion with heretics and is therefore a non-Catholic.
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Most Holy Family Monastery,
Endnotes
* In accordance with standard practice, the first time any source is
cited in these endnotes, its complete information is given, including
publisher, year, etc. The second and
following times a given source is cited only the title and page number are given.
* L’Osservatore Romano is the
official newspaper of the
1) Decrees of the Ecumenical Councils,
Sheed & Ward and
2) L’Osservatore Romano – CD-Rom Version, by Harmony Media Inc.,
Gervais, OR, 1996-1998, Homily, Dec.5, 1996, p. 1.
3) Decrees of the Ecumenical Councils, Vol.
2, p. 912.
4) Dominus Iesus #17, Aug. 6, 2000.
5)
Denzinger, The Sources of Catholic Dogma,
B. Herder Book.
6) The Papal Encyclicals, by Claudia Carlen,
7) Decrees of the Ecumenical Councils, Vol.
2, p. 910
8)
Denzinger 468.
9) Decrees of the Ecumenical Councils, Vol.
2, p. 910.
10) The Papal Encyclicals, Vol. 2
(1878-1903), p. 395.
11) The Papal Encyclicals, Vol. 3
(1903-1939), pp. 121-122.
12) Decrees of the Ecumenical Councils, Vol.
1, p. 578; Denzinger 714.
13) Decrees of the Ecumenical Councils, Vol.
2, p. 912.
14) The Encyclicals of John Paul II,
15) The Encyclicals of John Paul II, p. 965.
16)
Denzinger 247.
17)
Denzinger 714.
18) Decrees of the Ecumenical Councils, Vol.
2, pp. 915-916.
19) Decrees of the Ecumenical Councils, Vol.
1, p. 113.
20)
Denzinger 351.
21) Decrees of the Ecumenical Councils, Vol.
2, p. 910.
22) Decrees of the Ecumenical Councils, Vol.
1, p. 31.
23) Decrees of the Ecumenical Councils, Vol.
1, p. 233.
24)
Denzinger 246.
25) Decrees of the Ecumenical Councils, Vol.
2, p. 916.
26) The Papal Encyclicals, Vol. 3
(1903-1939), p. 315.
27) Decrees of the Ecumenical Councils, Vol.
2, p. 914.
28) The Papal Encyclicals, Vol. 3
(1903-1939), p. 315.
29) Decrees of the Ecumenical Councils, Vol.
2, p. 907.
30)
Denzinger 468.
31) Decrees of the Ecumenical Councils, Vol.
1, p. 578; Denzinger 714.
32) The Papal Encyclicals, Vol. 1
(1740-1878), p. 222.
33) The Papal Encyclicals, Vol. 1
(1740-1878), p. 256.
34) The Papal Encyclicals, Vol. 1
(1740-1878), p. 364.
35) L’Osservatore Romano – CD-Rom Version, General Audience, Aug.
9, 1995, p. 2.
36) The Encyclicals of John Paul II, p. 950.
37) Decrees of the Ecumenical Councils, Vol.
2, p. 907.
38) The Papal Encyclicals, Vol. 1
(1740-1878), p. 201.
39) Decrees of the Ecumenical Councils, Vol.
1, p. 74.
40) Decrees of the Ecumenical Councils, Vol.
2, p. 907.
41) Decrees of the Ecumenical Councils, Vol.
2, p. 866.
42)
The Papal Encyclicals, Vol. 2
(1878-1903), p. 400.
43)
Denzinger 1961.
44) The Papal Encyclicals, Vol. 1
(1740-1878), p. 231.
45) The Papal Encyclicals, Vol. 1
(1740-1878), p. 230.
46)
Denzinger 73.
47) Decrees of the Ecumenical Councils, Vol.
2, p. 861.
48)
Denzinger 1806.
49) Decrees of the Ecumenical Councils, Vol.
2, p. 860.
50) The Papal Encyclicals, Vol. 1
(1740-1878), p. 364.
51) The Papal Encyclicals, Vol. 1
(1740-1878), p. 184.
52)
The Papal Encyclicals, Vol. 2
(1878-1903), p. 399.
53) Decrees of the Ecumenical Councils, Vol.
2, pp. 860-861.
54)
Denzinger 1630.
55) Decrees of the Ecumenical Councils, Vol.
2, p. 1002.
56) Decrees of the Ecumenical Councils, Vol.
2, p. 1003.
57)
Denzinger 1777.
58)
Denzinger 1778.
59) Decrees of the Ecumenical Councils, Vol.
2, p. 1004.
60) The Papal Encyclicals, Vol. 2
(1878-1903), pp. 175-176.
61)
Denzinger 1995.
62) The Papal Encyclicals, Vol. 1
(1740-1878), p. 271.
63) Decrees of the Ecumenical Councils, Vol.
2, p. 1004.
64) The Papal Encyclicals, Vol. 1
(1740-1878), p. 238.
65) The Papal Encyclicals, Vol. 2
(1878-1903), p. 180.
66) The Papal Encyclicals, Vol. 2
(1878-1903), p. 114.
67) Decrees of the Ecumenical Councils, Vol.
2, p. 1015.
68)
Denzinger 423.
69)
Denzinger 570b.
70) Decrees of the Ecumenical Councils, Vol.
2, p. 1019.
71) Decrees of the Ecumenical Councils, Vol.
2, p. 1035.
72) Decrees of the Ecumenical Councils, Vol.
1, pp. 605-606.
73) Decrees of the Ecumenical Councils, Vol.
2, p. 969.
74)
Denzinger 343.
75) Decrees of the Ecumenical Councils, Vol.
1, p. 479.
76) Decrees of the Ecumenical Councils, Vol.
1, p. 380.
77) The Papal Encyclicals, Vol. 1
(1740-1878), pp. 49-50.
78) Decrees of the Ecumenical Councils, Vol.
2, p. 970.
79) Decrees of the Ecumenical Councils, Vol.
2, p. 970.
80) The Papal Encyclicals, Vol. 1
(1740-1878), p. 43.
81)
The
82)
Denzinger 712.
83) Decrees of the Ecumenical Councils, Vol.
2, p. 969.
84) Decrees of the Ecumenical Councils, Vol.
2, p. 969.
85) The Papal Encyclicals, Vol. 3
(1903-1939), pp. 313-314.
86) The Papal Encyclicals, Vol. 1
(1740-1878), p. 280.
87) Decrees of the Ecumenical Councils, Vol.
1, p. 578.
88) The Papal Encyclicals, Vol. 1
(1740-1878), p. 229.
89) Decrees of the Ecumenical Councils, Vol.
2, p. 833.
90) Decrees of the Ecumenical Councils, Vol.
2, p. 833.
91) Decrees of the Ecumenical Councils, Vol.
2, p. 833.
92) Decrees of the Ecumenical Councils, Vol.
2, p. 833.
93) Decrees of the Ecumenical Councils, Vol.
2, p. 834.
94) Decrees of the Ecumenical Councils, Vol.
2, p. 834.
95) Decrees of the Ecumenical Councils, Vol.
2, p. 834.
96) Decrees of the Ecumenical Councils, Vol.
2, p. 834.
97) Decrees of the Ecumenical Councils, Vol.
2, p. 835.
98) Decrees of the Ecumenical Councils, Vol.
2, p. 835.
99) Decrees of the Ecumenical Councils, Vol.
2, p. 836.
100) Decrees of the Ecumenical Councils, Vol.
2, p. 836.
101) Decrees of the Ecumenical Councils, Vol.
2, p. 838.
102) Decrees of the Ecumenical Councils, Vol.
2, p. 838.
103) Decrees of the Ecumenical Councils, Vol.
2, p. 828.
104) Decrees of the Ecumenical Councils, Vol.
2, p. 829.
105) The Papal Encyclicals, Vol. 3
(1903-1939), p. 83.
106) Decrees of the Ecumenical Councils, Vol.
2, p. 827.
107) Decrees of the Ecumenical Councils, Vol.
2, p. 831.
108)
Denzinger 1533.
109) Decrees of the Ecumenical Councils, Vol.
2, p. 827.
110) Decrees of the Ecumenical Councils, Vol.
2, p. 828.
111) Decrees of the Ecumenical Councils, Vol.
1, p. 328.
112) Decrees of the Ecumenical Councils, Vol.
1, p. 378.
113) Decrees of the Ecumenical Councils, Vol.
2, p. 841.
114) Decrees of the Ecumenical Councils, Vol.
2, p. 737.
115)
Pope St. Pius V, Quo Primum, July 14,
1570.
116)
Denzinger 856.
117) Decrees of the Ecumenical Councils, Vol.
2, p. 1082.
118) The Papal Encyclicals, Vol. 5
(1958-1981), p. 255.
119) The Papal Encyclicals, Vol. 5
(1958-1981), p. 255.
120) Decrees of the Ecumenical Councils, Vol.
1, p. 576.
121)
Denzinger 2195; The Papal Encyclicals,
Vol. 3 (1903-1939), p. 274.
122)
The Papal Encyclicals, Vol. 2
(1878-1903), p. 391.
123) Decrees of the Ecumenical Councils, Vol.
2, p. 1109.
124)
Denzinger 715.
125) Decrees of the Ecumenical Councils, Vol.
2, p. 685.
126)
Denzinger 304.
127) Decrees of the Ecumenical Councils, Vol.
2, p. 1134.
128) The Papal Encyclicals, Vol. 3
(1903-1939), p. 82.
129) Decrees of the Ecumenical Councils, Vol.
2, pp. 1103-1104.
130) Decrees of the Ecumenical Councils, Vol.
2, p. 1105.
131) Decrees of the Ecumenical Councils, Vol.
2, p. 1132.
132) The Papal Encyclicals, Vol. 3
(1903-1939), p. 399.
133) The Papal Encyclicals, Vol. 3
(1903-1939), pp. 399-400.
134) The Papal Encyclicals, Vol. 5, p. 227.
135) The Papal Encyclicals, Vol. 3
(1903-1939), p. 399.
136) Decrees of the Ecumenical Councils, Vol.
2, p. 1085.
137) Decrees of the Ecumenical Councils, Vol.
2, p. 1075.
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