A new spirit for a new world?

The following is a Google translation of the Italian text of Paul VI’s 2 July 1969 General Audience. I saw portions of it in (proper) English cited as proof of Paul VI’s quasi-Modernist recklessness, but I think the text is more balanced than that, as a whole.

I wish my Italian were good enough to translate this properly, as it does not (any longer?) appear to be available online. It is a balanced statement, by and large, yet I think you’ll see how the Teilhardian naivete of the whole thing captures so many of the myopic trends which the Fathers of Vatican II ratified, even if only by a benign neglect of the Council’s own documents and their own divine duty.

Sine sine macula et ruga

Beloved Sons and Daughters!

We want to welcome the great words of the Council, those that define the spirit, and in summary form the dynamic mentality of many, inside and outside the Church, at the Council relate. One of these words is that of novelty. It’s a simple word, much used, very sympathetic to the men of our time. Flow in the religious field is wonderfully fertile, but poorly understood, it can become explosive. But it is the word that was given to us as an order, such as a program. Indeed there has been billed as a hope. It is a word bounced down to us from the pages of Scripture: “Behold, (saith the Lord). I will do new things “; is the Prophet Isaiah that speaks well; he echoed St. Paul (2 Cor. 5, 17), and then the Book of Revelation: “Behold, I am making all things” (21, 5). And Jesus, Master, it is not himself an innovator? “Ye have heard that which was said to the ancients. . . But I tell you. . “(Mt. 5), he repeats in the Sermon on the Mount. The baptism, the beginning of the Christian life, it is not itself a regeneration? “We must walk in newness of life” (Rom. 6: 4). And so the whole tradition of Christianity, tending towards its perfection; it continually takes the concept of novelty, when he speaks of conversion, reform of ascetic perfection. Christianity is like a tree, always in the spring, in the process of new flowers, new fruits; is a dynamic concept, it is an inexhaustible vitality, is a beauty.


And the Council has presented us so. Two terms have qualified; renewal (cf. Lumen Gentium, n. 8 in the end; Optatam Totius, introd.), and update; this term, which Pope John gave free course, and was now in the current language, and not only in Italy (cf. AAS, 1963, p. 750); two words that speak of novelty; one referring to the field rather than inner spiritual; the other to the outer, canon, institutional.

Our concern is very much that this “spirit of renewal” (that’s how it is expressed by the Council: Optatam Totius, in the end) is to be all inclusive and kept alive. It responds salient aspect of our time, which is all in rapid and massive transformation, that is in the process of producing innovations in every area of ​​modern life. It rises spontaneously in the mind of the comparison: the whole world is changing, and religion is not it? does not occur between the reality of life and Christianity, especially the Catholic one, a discrepancy, a detachment, mutual misunderstanding, mutual hostility, one runs, the other is still: how can they get along? how can it claim Christianity to influence life today? And here is the reason of the reforms undertaken by the Church, especially after the Council; here is the Episcopate intent to promote the renewal corresponding to the needs of the present (cf. Message to the Clergy of the Episcopate Trentino and South Tyrolean, 1967); here is the Religious Orders ready to reform their statutes; here is the Catholic Laity qualify and articulate to the laws ecclesiastical; here is the liturgical reform, which everyone knows the extent and importance; here is the Christian education to re-examine its methods of pedagogy; behold, all the canonical legislation under review for renewal. And how many more consoling and promising new sprout in the Church in order to certify the new vitality, that even in these years so gory for religion demonstrates the continuous animation of the Holy Spirit! The development of ecumenism, guided by faith and charity alone is enough to score a progress almost unpredictable in the street and in the life of the Church. The hope, which is the Church’s gaze towards the future, fills his heart, and he says even as he throbs in new and loving waiting. The Church is not old, it is old; time is not the fold, and, if it is faithful to the principles of intrinsic and extrinsic his mysterious existence, the rejuvenated. It does not fear new; live by it. As a safe and fruitful tree by the root, it draws to itself every cycle its historic spring.

Perhaps you remember what Cardinal Suhard, Archbishop of Paris, wrote in 1947 in his pastoral letter, famously, “Esser déclin ou de l’Eglise“: “The war is not an interlude, but an epilogue. . . The era that will begin after it takes the figure of a prologue. .. “Otherwise we can say of the Council. The Council marked the opening of a next cycle. Now no one can deny that this cycle lacks new characters, as we said. But here the examination of new forces us to ask whether all the phenomena of the new post-conciliar are good.

We could limit ourselves to invite our good judgment groped in this exam. There are those who noted that the news tends to not always better. For him the news means change. The change must be judged not so much for itself as for its content, its purpose. The new Christianity now brings us to a really better? What criteria can help us to judge the goodness of what is new in the life of the Church? there are those who do not observe the phenomena of progress again, but forfeiture new; there are those who do not speak of evolution, but of revolution, not increase, but decomposition.


The question of “new” in Catholic life is extremely complex. We limit ourselves to a single pad, which is this: the new product in the Church can not be a break with tradition. The revolutionary mentality is also a long entry in the minds of many Christians, good Christians. The break granted to us is that of conversion, the break with sin, not with the heritage of faith and life, of which we are heirs responsible and lucky. The innovations necessary and appropriate, to which we aspire, can not come from an arbitrary separation from the living root, which has given us Christ from the moment he appeared in the world and has made the Church a “sign and instrument” of the validity of our union with God (Lumen Gentium, n. 1). Indeed, the news for us is essentially, usually, just a return to the genuine tradition and to its source, which is the Gospel. “The renewal of religious life. . . entails. . . the constant return to the sources, the Council teaches (Perf. charity., n. 2); and what it teaches for the Religious is generally true for all the People of God Who replaces her own spiritual experience, their sense of subjective faith, his own personal interpretation of the Word of God produces certainly a novelty, but it is a ruin. So who rejects the Church’s history, in what he has to charismatic ministry for the protection and transmission of doctrine and Christian living, can create new attractive, but that lack vital virtue and salvation: our religion, that is the truth , which is the divine reality in human history, not invented, nor, strictly speaking, it turns out; it is received, and it is still alive ancient, ever new; perennial that is, and always able to flourish in new and genuine expressions. “Clearly, the Council says that Sacred Tradition, Sacred Scripture and the Magisterium of the Church, wise arrangement of God, are so linked and joined together that they can not exist independently” (Dei Verbum, n. 10).


This, say maybe some impatient protester is inaction; this is the sclerosis that crystallizes Christianity in rigid formulas and outdated; we want to live a Christian life. Yes, a living Christianity; and we want it as well, and most of all. And here we will not let the lesson, it would be too long, about the methods by which you can revive and resuscitate if necessary, our Christianity; indicate only a few paragraphs of this operation, which may be small and humble, or blatant and massive. Here, the first renewal, let us remember well, it’s interior is personal (cf. Lumen Gentium, nn. 7-15; Unit. Redint., Nn. 4-7-8). Be renewed in the spirit of your mind,” recommends St. Paul (Eph. 4: 23): this is the true, first, our new Christian; each and every one will have to strive for. Then, if you like to reflect on the news in the Christian life, and in the Church, can be done for purification operation this year, rather always in progress; for analysis: those who can claim to have everything figured out, all enhanced in the treasury of speech, of grace, of mystery, which we carry with us? because it can grow again Christianity in this way! And then for application: it is not so much to invent a new Christianity for a new era, as to give the new authentic Christianity references, of which it is capable of and which we need. Do not you think? To you our Apostolic Blessing.


Our word of paternal greeting now caters to a large group of L associated with the National Federation of Colleges, Midwives, who came to Rome to celebrate with faith and piety, the Feast of the Visitation of Holy Mary, their heavenly patron. We wish at this time to remind you of the serious duties entrusted to you by God, civil society and, in particular, by their families, obligations that emanate from the principles solemnly affirmed by the Second Vatican Council, when he proclaimed that “God, author of life, has entrusted to men the noble mission of safeguarding life mission that must be fulfilled in a humane manner; therefore life, once conceived, must be protected with the utmost care “(C Past. Gaudium et Spes, n. 51). And those principles were, as you know, we emphasized in the Encyclical Humanae Vitae, in order to defend the dignity of the human person.

You are therefore the custodians of human life, which is renewed in the world, bringing you, with the smile of a child, the joy (cf. Jn. 16, 21) and the hope of a better future.

The Church has always followed and follows with maternal concern and trepidation human and moral issues involved in your professional activity (cf. Pius XII, Address. Conventui unionis Italicae inter Obstetrices, AAS 43 [1951] p. 835-854; PAUL VI, Alloc. Italicae to Conventum Societatis de Obstetricia, deque Gynecologia, AAS 58 [1966] p. 1166-1170); and Ourselves We turn to you, when dealing with the problem of birth, manifest Our highest esteem in all members of the medical staff, who, in the exercise of their profession, more than any human interest, care about high school needs of the Christian vocation (cf. Paul VI, Enc Lett. Humanae Vitae, n. 27, AAS 60 [1968] p. 500).

This involves the Christian vocation in you, as well as a serious responsibility, deep spirit of sacrifice, serene understanding, patience, constant, firm stronghold, maternal tenderness, in short, donation and charity. Those virtues that St. Luke the Evangelist emphasized, with a few strokes, the Blessed Virgin, who, knowing the particular situation of relative Elizabeth, he set out, in a hurry, for the mountains, to a city of Judea “(cf. Lk. 1, 39). While we present Mary as the protector safe, but also as an incomparable model, we invoke the abundant gifts from the Lord of his benevolence on your business, and will impart the Apostolic Blessing Our comforting.

«Sine ruga et sine macula»

Diletti Figli e Figlie!

È nostro desiderio di accogliere le grandi parole del Concilio, quelle che ne definiscono lo spirito, e in sintesi dinamica formano la mentalità di quanti, dentro e fuori della Chiesa, al Concilio si riferiscono. Una di queste parole è quella di novità. È una parola semplice, usatissima, molto simpatica agli uomini del nostro tempo. Portata nel campo religioso è meravigliosamente feconda, ma, male intesa, può diventare esplosiva. Ma è parola che ci è stata data come un ordine, come un programma. Anzi ci è stata annunciata come una speranza. È una parola rimbalzata fino a noi dalle pagine della sacra Scrittura: «Ecco (dice il Signore). Io farò cose nuove»; è il Profeta Isaia che così parla; a lui fa eco S. Paolo (2 Cor. 5, 17), e poi l’Apocalisse: «Ecco ch’io faccio nuove tutte le cose» (21, 5). E Gesù, il Maestro, non è Lui stesso un innovatore? «Voi avete udito ciò ch’è stato detto agli antichi . . . Ma io vi dico . .» (Matth. 5), Egli ripete nel discorso della montagna. Il battesimo, cioè l’inizio della vita cristiana, non è anch’esso una rigenerazione? «Noi dobbiamo camminare in novità di vita» (Rom. 6, 4). E così tutta la tradizione del cristianesimo, teso verso la sua perfezione; essa riprende continuamente il concetto di novità, quando parla di conversione, di riforma, di ‘ascetica, di perfezione. Il cristianesimo è come un albero, sempre in primavera, in via di nuovi fiori, nuovi frutti; è una concezione dinamica, è una vitalità inesausta, è una bellezza.


E il Concilio ci si è presentato proprio così. Due termini lo hanno qualificato; rinnovamento (cfr. Lumen Gentium, n. 8 in fine; Optatam totius, introd.), e aggiornamento; termine questo, a cui Papa Giovanni ha dato libero corso, ed è entrato ormai nel linguaggio corrente, e non solo in Italia (cfr. A.A.S., 1963, p. 750); due termini che parlano di novità; l’uno riferendosi piuttosto al campo interiore, spirituale; l’altro a quello esteriore, canonico, istituzionale.

A noi preme moltissimo che questo «spirito di rinnovamento» (è così che si esprime il Concilio: Optatam totius, in fine) sia da tutti compreso e tenuto vivo. Esso risponde all’aspetto saliente del nostro tempo, ch’è tutto in rapida ed enorme trasformazione, cioè in via di produrre novità in ogni settore della vita moderna. Sorge infatti spontaneo nella mente il confronto: tutto il mondo si cambia e la religione no? non si produce fra la realtà della vita e il cristianesimo, quello cattolico specialmente, una difformità, un distacco, un’incomprensione reciproca, una mutua ostilità, l’una corre, l’altro sta fermo: come possono andare d’accordo? come può pretendere il cristianesimo d’influire oggi sulla vita? Ed ecco la ragione delle riforme intraprese dalla Chiesa, specialmente dopo il Concilio; ecco l’Episcopato intento a promuovere il rinnovamento corrispondente ai bisogni presenti (cfr. messaggio dell’Episcopato Trentino e Altoatesino al Clero, 1967); ecco gli Ordini Religiosi pronti a riformare i loro Statuti; ecco il Laicato cattolico qualificarsi e articolarsi agli ordinamenti ecclesiali; ecco la riforma liturgica, da cui tutti conoscono l’estensione e l’importanza; ecco l’educazione cristiana riesaminare i metodi della sua pedagogia; ecco tutta la legislazione canonica in via di revisione rinnovatrice. E quante altre consolanti e promettenti novità germogliano nella Chiesa per attestarne la vitalità nuova, che anche in questi anni tanto scabrosi per la religione dimostra l’animazione continua dello Spirito Santo! Lo sviluppo dell’ecumenismo, guidato dalla fede e dalla carità, basta da solo a segnare un progresso quasi imprevedibile nella via e nella vita della Chiesa. La speranza, ch’è lo sguardo della Chiesa verso l’avvenire, riempie il suo cuore, e dice com’esso palpiti in nuova ed amorosa attesa. La Chiesa non è vecchia, è antica; il tempo non la piega, e, se essa è fedele ai principi intrinseci ed estrinseci della sua misteriosa esistenza, la ringiovanisce. Essa non teme il nuovo; ne vive. Come un albero dalla sicura e feconda radice, essa trae da sé ad ogni ciclo storico la sua primavera.

Forse voi ricorderete ciò che il Card. Suhard, Arcivescovo di Parigi, scriveva nel 1947 in una sua lettera pastorale, rimasta famosa «Esser ou déclin de l’Eglise»: «La guerra non è un intermezzo, ma un epilogo . . . L’era che s’inaugura dopo di essa prende figura d’un prologo . .». Non diversamente possiamo dire del Concilio. Il Concilio ha segnato l’apertura d’un prossimo ciclo. Ora nessuno può negare che questo ciclo manchi di caratteri nuovi, come dicevamo. Ma qui l’esame delle novità ci obbliga a domandarci se tutti i fenomeni nuovi post-conciliari sono buoni.

Noi potremmo limitarci ad invitare il nostro buon giudizio a tentare questo esame. V’è chi ha osservato che la novità non sempre tende al meglio. Per sé la novità significa cambiamento. Il cambiamento dev’essere giudicato non tanto per sé, quanto per il suo contenuto, per la sua finalità. Il nuovo oggi ci porta ad un cristianesimo davvero migliore? quali criteri possono aiutarci a giudicare della bontà di ciò ch’è nuovo nella vita della Chiesa? v’è chi osserva fenomeni non di progresso nuovo, ma di decadenza nuova; v’è chi parla non di evoluzione, ma di rivoluzione, non di incremento, ma di decomposizione.


La questione del «nuovo» nella vita cattolica è estremamente complessa. Limitiamoci ad un solo rilievo, che è questo: il nuovo non può essere nella Chiesa prodotto da una rottura con la tradizione. La mentalità rivoluzionaria è parecchio entrata anche nella mentalità di tanti cristiani, di buoni cristiani. La rottura a noi concessa è quella della conversione, la rottura col peccato, non col patrimonio di fede e di vita, di cui siamo eredi responsabili e fortunati. Le innovazioni necessarie ed opportune, alle quali dobbiamo aspirare, non possono venire da un distacco arbitrario dalla viva radice, che ci ha trasmesso Cristo dal momento in cui è apparso nel mondo ed ha fatto della Chiesa «segno e strumento» della validità della nostra unione con Dio (Lumen Gentium, n. 1). Anzi la novità per noi consiste essenzialmente, di solito, proprio in un ritorno alla tradizione genuina e alla sua sorgente, ch’è il Vangelo. «Il rinnovamento della vita religiosa . . . comporta . . . il continuo ritorno alle fonti, insegna il Concilio (Perf. carit., n. 2); e ciò che esso insegna per i Religiosi vale in genere per tutto il Popolo di Dio. Chi sostituisce la propria esperienza spirituale, il proprio sentimento di fede soggettiva, la propria personale interpretazione della Parola di Dio produce certamente una novità, ma è una rovina. Così chi disprezza la storia della Chiesa, in ciò che ha di ministero carismatico per la tutela e la trasmissione della dottrina e del costume cristiano, può creare novità attraenti, ma che difettano di virtù vitale e salvifica: la nostra religione, che è la verità, che è la realtà divina nella storia dell’uomo, non si inventa, e nemmeno, propriamente parlando, si scopre; la si riceve, e per antica che sia è sempre viva, sempre nuova; perenne cioè, e sempre atta a fiorire in nuove e genuine espressioni. «È chiaro, dice il Concilio, che la Sacra Tradizione, la Sacra Scrittura e il Magistero della Chiesa, per sapientissima disposizione di Dio, sono tra loro talmente connessi e congiunti da non potere indipendentemente sussistere» (Dei Verbum, n. 10).


Questo, dirà forse qualche impaziente contestatore, è immobilismo; questa è la sclerosi che cristallizza il cristianesimo in formole rigide e superate; noi vogliamo un cristianesimo vivo. Sì, un cristianesimo vivo; e lo vogliamo noi pure, e più di tutti. E qui non vi faremo la lezione, sarebbe troppo lunga, circa i metodi, mediante i quali si può vivificare, e risuscitare se occorre, il nostro cristianesimo; indichiamo solo alcuni paragrafi di questa operazione, che può essere piccola ed umile, ovvero clamorosa e gigantesca. Ecco: il primo rinnovamento, ricordiamolo bene, è interiore, è personale (cfr. Lumen Gentium, nn. 7-15; Unit. redint., nn. 4-7-8). «Rinnovatevi nello spirito della vostra mente», raccomanda San Paolo (Eph. 4, 23): questa è la vera, la prima, la nostra novità cristiana; tutti e ciascuno vi dobbiamo tendere. Poi, se vi piace riflettervi, la novità nella vita cristiana, e nella Chiesa, può avvenire per purificazione, operazione questa in corso, anzi sempre in corso; per approfondimento: chi può dire di aver tutto capito, tutto valorizzato nel tesoro di parola, di grazia, di mistero, che portiamo con noi? quanto può crescere ancora il cristianesimo per questa via! E poi per applicazione: non si tratta tanto di inventare un cristianesimo nuovo per i tempi nuovi, quanto di dare al cristianesimo autentico i riferimenti nuovi, di cui esso è capace e di cui noi abbiamo bisogno. Non vi pare? A voi la Nostra Benedizione Apostolica.


La nostra parola di paterno saluto si rivolge ora ad un folto L gruppo di associate alla Federazione Nazionale dei Collegi, delle Ostetriche, venute a Roma per celebrare, con fede e pietà, la Festa della Visitazione di Maria Santissima, loro celeste protettrice. Vogliamo in questo momento ricordarvi i gravi doveri affidati a voi da Dio, dalla società civile e, in modo particolare, dalle famiglie, doveri che promanano dai principi affermati solennemente dal Concilio Vaticano II, quando ha proclamato che «Dio, autore della vita, ha affidato agli uomini l’altissima missione di proteggere la vita: missione che deve essere adempiuta in modo umano; perciò la vita, una volta concepita, deve essere protetta con la massima cura» (Cost. Past. Gaudium et spes, n. 51). E quei principi sono stati, come sapete, da Noi ribaditi nella Enciclica Humanae Vitae, allo scopo di difendere la dignità della persona umana.

Siete quindi le custodi della vita umana, la quale si rinnova nel mondo, portandovi, col sorriso di un bimbo, la gioia (cfr. Io. 16, 21) e la speranza di un futuro migliore.

La Chiesa ha sempre seguito e segue con materno interessamento e trepidazione i problemi umani e morali implicati nella vostra attività professionale (cfr. PIO XII, Alloc. Conventui Unionis Italicae inter Obstetrices, A.A.S. 43 [1951] pp. 835-854; PAOLO VI, Alloc. ad Conventum Societatis Italicae de Obstetricia, deque Gynecologia, A.A.S. 58 [1966] pp. 1166-1170); e Noi stessi Ci rivolgiamo anche a voi, quando trattando il problema della natalità, manifestiamo la Nostra altissima stima a tutti quei membri del personale sanitario, ai quali, nell’esercizio della loro professione, più di ogni interesse umano, stanno a cuore le superiori esigenze della vocazione cristiana (cfr. PAOLO VI, Lett. Enc. Humanae Vitae, n. 27, A.A.S. 60 [1968] p. 500).

Questa vocazione cristiana comporta in voi, oltre che una seria competenza, profondo spirito di sacrificio, serena comprensione, costante pazienza, ferma fortezza, tenerezza materna, in breve, donazione e carità. Quelle virtù che l’Evangelista San Luca ha messo in risalto, con pochi tratti, nella Vergine Santissima, la quale, conoscendo la particolare situazione della parente Elisabetta, «si mise in viaggio, in tutta fretta, per la montagna, verso una città della Giudea» (cfr. Luc. 1, 39). Mentre vi presentiamo Maria, come sicura protettrice, ma anche come incomparabile modello, invochiamo dal Signore i copiosi doni della sua benevolenza sulla vostra attività, e vi impartiamo la Nostra confortatrice Apostolica Benedizione.


About The Codgitator (a cadgertator)

Catholic convert. Quasi-Zorbatic. Freelance interpreter, translator, and web marketer. Former ESL teacher in Taiwan (2003-2012) and former public high school teacher (2012-2014). Married father of three. Multilingual, would-be scholar, and fairly consistent fitness monkey. My research interests include: the interface of religion and science, the history and philosophy of science and technology, ancient and medieval philosophy, and cognitive neuroscience. Please pray for me.
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6 Responses to A new spirit for a new world?

  1. Tony Jokin says:

    Well the first half of it till the section “Return to the source” sounded like “ooooh, novelty is awesome!!!!” and out of touch with reality.

    Then from that section onward, there seemed to be an awareness and concern for what was happening.

    Maybe every new Pope will go through this. They will become Pope with a mentality like the first half. But as time passes and toward the end of their papacy, they realize all the problems. Maybe the reason why Pope Benedict was somewhat cautious from the get-go was because he had been in the CDF and seen the problems firsthand. Pope Francis on the other hand is unaware that these ideas have been tried and have weakened the Church in every place they have been enacted.

  2. Tony:

    Like ecstatic dogs hitting the end of the leash!

  3. Our modern Popes and Prelates think themselves superior to every single Catholic born before them. Their’s is a monumental self-righteousness and one sign of it is all of the apologies delivered to our enemies for the putative sins committed against them by long dead Catholics; that is, it is a formal attack on those no longer able to defend themselves while at the same time formal praise for heretics.

    O, and then there is this…

    Text of Pope Paul VI’s Address Closing Council’s Second Session

    by Jim Lackey

    Following is the council press office translation of the Latin address delivered Dec. 4, 1963 by Pope Paul VI at the closing meeting of the second session of the ecumenical council.

    We have now reached the end of the second session of this great ecumenical council.
    You have already been long absent from your Sees, in which the sacred ministry requires your presence, your guidance and your zealous pastoral labors. Your work here has been heavy, and assiduous and protracted by reason of the ceremonies, studies and meetings of this period of the council…

    Before concluding our labors, it would be fitting to sum up and to consider together the course of the session and its results. But to do that would make this address too long, nor indeed could it be done adequately since so many aspects of this council belong to the domain of grace and the inner kingdom of the soul into which it is not always easy to enter, and since so many of the council’s results have not yet come to maturity, but are as grains of wheat cast into the furrows, awaiting their effective and fruitful development, which will be granted only in the future through new mysterious manifestations of the divine goodness…

    Nevertheless, lest we seem to leave this holy council hall without gratitude for the blessings of God, from whom this council has here taken its origin, we will remind ourselves above all that some of the goals that the council set itself to achieve have already been at least partially reached.
    The Church wished to grow in her consciousness and understanding of herself. See how, on the very level of her pastors and teachers, she has begun a profound meditation on that mystery from which she draws her origin and form. The meditation is not finished, but the very difficulty of concluding it reminds us of the depth and breadth of this doctrine, and stimulates each of us to strive to understand and to express the doctrine in a way which, on the one hand, cannot fail to lead our minds, and certainly those of the faithful who are attentively following our labors, to Christ Himself from whom all gifts come to us and to whom we wish to return all, “reconciling everything in Him” (Col. 1, 20)…

    On the other hand, our efforts cannot fail to increase both our happiness in being personally called to form part of this holy Mystical Body of Christ, and our mutual charity, the principle and law of the life of the Church…
    Let us rejoice, my brothers, for when was the Church ever so aware of herself, so in love with Christ, so blessed, so united, so willing to imitate Him, so ready to fulfill His mission? *
    ++++++++ end of execrable quote+++++++++

    Has any prior Pope ever publicly expressed such unrestrained egoistic enthusiasm?

    These self-righteous words are absolutely embarrassing to read considering the soaring holy geniuses – Athanasius, Ambrose, Augustine, Aquinas (That’s just the As) – that preceded the Fathers of this pathetic pastoral council; and considering their inflated sense of self and the destruction they wrought, it is crystal clear that they were not the best and the brightest; rather, they were the worst and most wretched.

    And of you don’t think the Bishop of Rome – Our Pope and Our Cross – doesn’t hold his own self in similar high esteem, then you don’t know modern Prelates.

    Bib Dylan has his Rolling Thunder Review Tour and our rock star Bishop of Rome has a permanent Tour- The Humility and Apology Tour in which he castigates Traditionalists and Holy Mass, denigrates the faithful Catholics of the past, and apologies to our enemies as he turns a blind eye to the true nature of evil. The Bishop of Rome is a destroyer; he is not building upon that which came prior to the crummy council; no he is its ineluctable conclusion of a revolution within the form of Catholicism. He is a revolutionary man

    Lord have mercy on us for we now have the leaders a Just God has delivered unto us a punishment for our sins

  4. Read what was said by Pope Saint John Paul II and then ask your own self why doesn’t the gold standard (AU, Axis of Ultramontanists) of Papal apologists, Voris Akin, Shea attack the Pope as a radical reactionary for confessing the Council opened its own self to the Devil? (See Rorate Caeli post)

    “One must learn how to “discern” the salvific fruits of the Spirit bestowed in the Council carefully from everything that may instead come originally from the “prince of this world.” This discernment in implementing the Council’s work is especially necessary in view of the fact that the Council opened itself widely to the contemporary world.”

    Lord have Mercy. We Catholic Traditionalists are now constrained to deal with our own Satanic Verses in the Conciliar Documents? ABS now begins to understand our ever-growing closeness with the psychotic ramblings of Mahomet, for Islam’s perfect man</I. whom Serdja Trifkovic, rightly, described as Part John Gotti, part David Koresh confessed the Koran had verses that Stan slipped in.

    O, ABS is just joking around. He knows why the AU (Axis of Ultramontantists) attacks laymen. There is no price to be paid for attacking those who wield no authority.

    The AU is a craven community

  5. Just look at some of the indefensible B.S. spoken by our modern Popes and yet the AU Bund rhetorically assaults the powerless laity

    You’ll make Papa Smurf appear as an albino by comparison if you hold your breath waiting for the Axis of Ultramontanists to criticise these claims rather than intellectually contorting themselves trying to triangulate around or over or beyond these claims


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