He will return with his immense heart, with his heart of fire, his poor man's soul
and his smile. He will return! And the Immaculate Heart of Mary will triumph!

OUR LADY OF FATIMA CAMP 2007

THE SECOND VATICAN COUNCIL

PASTORAL CONSTITUTION ON THE CHURCH
IN THE MODERN WORLD (1)

(GAUDIUM ET SPES
7 DECEMBER 1965)

BY THE ABBÉ DE NANTES 

The great affair, the great subject of curiosity, then the scandal aroused by the media (m. s. c., media of social communication), was the mysterious “Schema 13”, which finally received the less attention-grabbing, but not any less odd title of “Pastoral Constitution (?), “On the Church in the Modern World”, a subject that might give rise to so many prognostications that there is no other course than to read the text itself. Here, there is a new surprise: a preface explains to the world the Council’s intentions, which are all directed towards it with amity. This is something totally new! They are not aimed at reprimanding and condemning the world with a view to its conversion to Jesus Christ, but to know, appreciate, and finally serve it better. For the success of the modern world is, in the eyes of the Catholic bishops, something important, a priority, if not something totally essential. Here then is a first section of a study for us, who are frightened by the weight of this 138-page volume, divided into 93 paragraphs.

PREFACE

THE CLOSE « SOLIDARITY OF THE CHURCH
WITH THE ENTIRE HUMAN FAMILY. »

The first two words of ecclesiastical texts usually serve as their title in Latin; it is somewhat mysterious, but convenient. Consequently, authors seek attention-grabbing words to place in the initial position to hold attention. Here, marketing applied and won! At least, throughout the world, it was understood that the Church was announcing « Gaudium et Spes », joy and hope. What immediately follows is another pair of words, « luctus et angor », tears and anxiety, which no one retained. Such are the lucky strokes of marketing: sobs and anxiety… do not sell! On the other hand, people buy joy and hope. This remark is extraneous to the text, but it goes very far, as we shall see.

1. The Council wants to make known to the world that « the disciples of Christ » intensely share « the joys and the hopes ², the griefs and the anxieties of the men of this age, especially those who are poor or in any way afflicted ».

Let us pay attention, since we have already noticed several times how, from the first words of its Acts, this strange Council has put forward the enormous falsehoods of which it wanted to convince us.

Here, the likeable Christians are so full of love for the three or five billion men, their contemporaries, that they have a message to pass on to them that will result in them making the passage from the anxiety and tears of today to the fulfilled hopes and laughter of tomorrow. For such is the religion, the Gospel of the Council:

« For theirs is a community composed of men. United in Christ, they are led by the Holy Spirit in their journey to the Kingdom of their Father and they have welcomed the message of salvation that is meant for every man. » This “community” is not the Catholic Church, and, boldly, the bishops are very eager not to let it be believed. It is fortunate for us that they thus free us of the responsibility of making such a denunciation. We shall see in its own time why it is not the Church. But re-read this text: there are charismatic men mysteriously gathered into an immense community, “Christians” from all denominations, who have received from Above, in their innermost being, the « message of salvation ». Look at them passing by: they march towards the Kingdom of the Father, and they invite you on their journey for all to be saved. To the letter, it is a charismatic sect that has taken control of the old, degenerate Roman Church and that has substituted a millenarian gnosis for her Catholic Faith.

They worsen their case by affirming: « That is why this community realises that it is truly (!) linked with mankind and its history by the deepest of bonds. » Thus this paranoia embraces all men not only in space but also in time, from Adam and Eve to those at the end of the world…

But what is this « link » that affirms itself through words and nice feelings among these militants of globalism but that did not move, affect, gladden, or help all these people of the world whom it holds in its embrace? It is like a letter from a deputy to his electors. They read it, shrug their shoulders, and throw it away. It is a pact for taking a stand for and / or against!

WHOM DOES THE COUNCIL ADDRESS?

All of these subheadings are part of the original text.

I am somewhat ashamed to quote these grandiose generalities and bold statements that rose in the hearts of the conciliar Fathers. I must do so:

2. § 1. « Hence this Second Vatican Council, having probed more profoundly (than its predecessors, obviously) into the mystery of the Church, now addresses itself without hesitation, not only to the sons of the Church and to all who invoke the name of Christ, but to the whole of humanity. For the Council yearns to explain to everyone how it conceives of (sic) the presence and activity of the Church in the world of today. »

Having already grasped a key for interpreting this project, I see a second one appear here. The bishops make us believe that they have already persuaded their faithful Catholics to adopt this new gnosis without a murmur, then also all Christians and, even if they jump over this intermediary level, the other religions. Thus, everything is on the way in the march towards human unity under the impetus of the « Christian community ». Thus, they no longer hesitate to reveal their wild project to the whole world. The madness has its own logic.

I repeat the last sentence, which I can now decipher: « For the Council yearns to explain to everyone (every man on earth) how it conceives of the presence and activity of the Church in the world of today. » This string of abstract words reveals nothing about the beings whom one is about to manipulate, but it would only have to be decoded to make obvious the enormity of the manoeuvre that must, by the malice of the – Catholic – Council! change the Church, the other denominations, and the other religions into a “community” that will have become a pure and simple “Movement for the Spiritual Animation of Universal Democracy”. It has not yet been revealed, but this is what it is…

§ 2. It sounds like Cyrano under Roxane’s balcony relating his lunar venture: « Therefore, the Council focuses its attention on the world of men (!), the whole human family along with the sum of those realities in the midst of which it lives (the moon, the nebulae, the Milky Way); that world which is the theatre (!) of man’s history (it is Depardieu at the Odeon), and the heir of his energies, his tragedies and his triumphs; » Whew! Then what?

In fact, what follows is important: « that world which the Christian sees as (Ah! it does not refer to the divine Truth but to the general opinion of those who claim to be followers of Christ) created and sustained by its Creator’s love (of course), fallen indeed (sic!) into the bondage of sin (well!), yet emancipated (it is man, isn’t it?) now by Christ, who was crucified and rose again (yes) to break the strangle hold of the Evil one, so that the world might be fashioned anew according to God’s design and reach its fulfilment (wonderful!). »

There is an optional part in this “message to the world”: the allusions to original sin, to the bondage to the Evil One, and to the Cross of Christ fortunately followed by His Resurrection are « the faith of Christians »… But the very essence of the conciliar Message is that, in one way or another, through Jesus, Mohammed, or Buddha, or all three together, men have ceased to be anxious and unhappy captives; today has come the time to send them the universal Message of their joint « transformation » in order to reach their complete « fulfilment ». It is the gnosis of Princeton and of a hundred other similar movements, which, by ceasing to be esoteric, occultist, or illuminated, are going to enter through the Council onto the scene of History, as God’s very plan at last understood, proclaimed, and soon to be implemented.

THE SERVICE OF MAN.

3. § 1. « Though mankind (!) is stricken with wonder at its own discoveries and its power (let us not forget that these texts were written in 1962-1965; since then, all indicators of progress have been in the red. The myth of Progress, which is the unending theme of atheistic humanism, died one fine morning, without our noticing it. Yet, a certain concern is good for religion. So…), it often raises anxious questions about the current trend of the world, about the place and role of man in the universe (?), about the meaning of its individual and collective strivings (ah, at last!), and about the ultimate destiny of reality and of humanity. » It is an odd omission on the part of bishops, the concern of everyone for his personal fate. Here we are totally submerged in what is collective and profane.

« Hence, giving witness and voice to the faith of the whole people of God gathered together by Christ, this Council can provide no more eloquent proof of its solidarity with, as well as its respect and love for the entire human family with which it is bound up, than by engaging with it in conversation about these various problems... »

People raise questions, are searching, are anxious: they do not know. They do not find the answer within themselves because it came to us through divine Revelation and because Revelation considers that the whole answer is in Jesus Christ. Then, why « dialogue » on vague « problems », when the Lord gave His Apostles the order « to go and make disciples of all nations »…? Why only use the light of the Gospel to « throw light on » this dialogue, and also « to put at the disposal of mankind (sic) those saving resources which the Church herself, under the guidance of the Holy Spirit, receives from her Founder ». If it is allusively a question of Baptism and the other Sacraments, why not say so?

This verbiage is feeble because the Council must not teach, preach, debate, or urge man to believe and submit to its Authority, which is Christ’s own. It is man who must question himself in order to feel the divine within himself, only being assisted, helped in this by his Christian brothers. What follows is still more striking: it is not a question of faith, Baptism, or of a life entirely concerned with eternal salvation:

« For man deserves to be preserved; human society deserves to be renewed. Hence the focal point of our total presentation will be man himself, whole and entire, body and soul, heart and conscience, mind and will (why this spate of words?). » Vatican II claims to be “pastoral”; practically speaking, it bluntly turns its back on the unique duty given it by the Good Shepherd, to save each of His sheep, not the « entire » man – a matter entrusted to God alone at the final resurrection – but his soul!

To dissect a conciliar text in this way is trying. If, however, my commentary is exact, is it not necessary to obtain from the successors of the Apostles that they return from their denials in order to restore and preach true doctrine? So, courage, my soul, let us continue!

§ 2. « Therefore (indeed, it confirms our apprehensions!), this sacred Synod, proclaiming the noble destiny of man (which is what? I must have been inattentive, I still have not seen anything of this destiny) and championing the Godlike seed which has been sown in him (I have not noticed this yet either), offers to mankind the honest assistance (which needs, then, to be specified!) of the Church in fostering that brotherhood of all men which corresponds to this destiny of theirs (Less and less I understand this way of proceeding. It is rather like shots in billiards; words jostle together, and connect to others, but in order to end up where?). Inspired by no earthly ambition, the Church seeks but a solitary goal (well, well! everything is going to become clearer): to carry forward the work of Christ under the lead of the Spirit, the Comforter. And Christ entered this world to give witness to the truth, to rescue and not to sit in judgement, to serve and not to be served. »

Yes, I know all your references that make this last sentence composed of small bits stuck together one after the other (cf. Jn 3.17; 18.37; Mt 20.28; Mk 10.45) the very Word of Christ! But here, they constitute a wretched sidestepping, a trick, to reject from the prospects of the longest and most complex Constitution of the greatest Council of all times, the very work for which Christ came into this world and which He charged His Church to continue after Him: saving souls by making them avoid falling into Hell, and leading them to Heaven:

« Go, therefore, and make disciples of all nations, baptising them in the Name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you…^. Whoever believes and is baptised will be saved; whoever does not believe will be condemned. And behold, I am with you always, until the end of the age. » (the end of Mt 28 and Mk 16)

Now, your Preface is entirely directed towards speaking to us about other things, about something quite different. It is a scandalous act of perfidy. I do not insist, since I am sure that the 125 pages that follow will confirm my verdict. This conciliar Act is heretical, antichrist, and, by that very fact, blasphemous.

As a Preface, it bodes well! It should be compared with the « principle and foundation » of the Exercises of St. Ignatius, or to the Word of the Gospel by which He began to convert those whom the heavenly Father drew to Him: « What does it profit a man to gain the whole world if he loses his own soul? » (Lk 9.25; Mk 8.36)

What does the Council profit from this game?   

1. Here, as in the Decree Unitatis Redintegratio, our Father criticises the French translation for the use of the word: espoir, which although translated hope in English refers to a totally human hope. The context, however, would have required the use of the French word: espérance (also translated hope in English), which refers to the theological virtue of hope.