Vatican II & Communism

What People Are Commenting

Vatican II Syllogism

The chasm that exists between the Catholic remnant and those in the new church is easily determined by how members of either side perceives the Second Vatican Council.

Doubtlessly, different degrees of perception and understanding about the Council exist among the remnant, and, pari passu, the same exists for those in the New Church. Being a soldier in the remnant, I perceive Vatican II to be the worst professional crime in history next to the Crucifixion.

My reasons are easy to list. In the first place it didn't condemn Communism, because the communist evil prevailed at the Council. Addressing the nature of evil, a brilliant and saintly Brazilian professor stated:

Like cataclysms, the evil passions have an immense power, but that power is to destroy. In the first instant of its great explosions, this force already has the potential for all of the virulence it will manifest later in its worst excesses. In the first denials of Protestantism, for example, the anarchical yearnings of Communism were already implicit. From the point of view of his explicit formulations, one may say that Luther was no more than Luther.

Nevertheless, all the tendencies, all the states of soul, and all the imponderables of the Lutheran explosion already bore within them, in the authentic and full but implicit way, the spirit of Voltaire and Robespierre, of Marx and Lenin. (1)

Writing in the same vein, the erudite historian R.R. Palmer stated:

The parallels between the Russian and the French Revolutions, or between the twentieth-century and the eighteenth-century upheavals, are plainly apparent and cannot be honestly denied ...

The French Revolution is seen as a kind of origin, partial cause, or distant prefigurement of the Russian Revolution, which insists upon 'Jacobinism' as the 'Communism' of the eighteenth century, or sees a kind of continuing linear process in which the Russian Revolution is in some way a consequence of the French, or presents a more highly developed stage of the same process.' (2)

These two statements demonstrate that the revolutions of 1789 and 1917 are intimately connected, bad blood from the same family. How then, could Cardinal Suenens approvingly declare that "Vatican II is the French Revolution of the Church?" (3) And how could then-Cardinal Ratzinger add that the text of Gaudium et Spes "represents on the part of the Church, an attempt at official reconciliation with the new era inaugurated in 1789. (4) There is no other way to read the Council other than that it was communist.

The conclusion of this argument comes from the writer William Thomas Walsh. When he interviewed Sister Maria das Dores (Sister Lucy) at the Dorothean convent at Vilar, Portugal, in 1946, a significant question was raised in reference to the consecration of Russia to the Immaculate Heart. If the consecration were not done, he asked her:

Does this mean, in your opinion, that every country, without exception, will be overcome by Communism? (5)

Her answer was, "Yes."

How, one may ask, can the world become communist, if the Catholic Church acts against it? By not condemning Communism at the Council, the adage qui tacet consentit (he who remains silent consents) is impossible to not surface.

The syllogism is plain. The Second Vatican Council is the instrument that will be used by God to punish the world.

L.A.

1. Plinio Correa de Oliveira, Revolution and Counter-Revolution, New Rochelle, NY: Foundation for a Christian Civilization, 1980, p. 46; reference from Leo XIII, Encyclical Quod Apostolici Muneris, of December 28, 1878, Paris: Bonne Presse, Vol. 1, p. 28.
2. R.R. Palmer, The Age of the Democratic Revolution - A Political History of Europe and America, 1760-1800, Princeton, NJ: Princeton University Press, 1959, Vol. 1, pp. 10-11.
3. Paul Kramer, The Devil's Final Battle, Terryville, CT: The Missionary Assn, 2002, pp. 64-5; ref/Suenens, Open Letter to Confused Catholics, 100, ref/Ratzinger, Principles of Catholic Theology, 38, pp. 1-2.
4. Ibid.
5. William Thomas Walsh, Our Lady of Fatima, Image Books, 1954, p. 221.

Share

Follow us

Posted December 5, 2006

The opinions expressed in this section - What People Are Commenting -
do not necessarily express those of TIA

Related Topics of Interest

  Revolution and Counter-Revolution: Overview

  RCR in the Tendencies, Ideas and Facts

  The Lutheran and Calivinist Mentalities

  Eric Gill, a Precursor of Vatican II

  The Fidelity of the Remnant through History

  Counter-Revolutionary Personalities

Related Works of Interest