An important essay by Roberto de Mattei
by Pierre Vassallo
Concluding the work of the Second Vatican Council, Cardinal Giuseppe Siri returned to his archbishopric, exhausted from the endless and irritating discussions with German, Belgian and Dutch theologians, but convinced that the documents of the Council, although verbose and elusive, would not have altered the faith of all times.
Siri was rather alarmed by the euphoria generated in the soul of the Council Fathers, the illusions around the weakness of modern thought. He was also afraid regarding the opinion, shared by many bishops, unfortunately, about the opportunity to lower the defences which had been fitted with the Magisterium.
A number of bishops' intransigence on the principles seemed no longer necessary, since the errant were already correcting their mistakes (he had supported John XXIII's inaugural speech opening of Vatican II, Gaudet Mater Ecclesia ).
An irresistible blunder / mirage representing modern thought on the path to the truth, and meekness, and in a flash fed the illusion of a happy unitive agreement between the Church and the world.
Siri foresaw the near and inevitable collapse of the Soviet regime, while the majority (of Churchmen) predicted the long-term survival of the USSR and therefore claimed the necessity of compromise.
In the historical stage predicted, by Siri already in the fifties, a modern philosophy came which was deeply affected by the re-emergence of the Gnostic heresy a dark and relentless burst of delirium in the esoteric school among self-proclaimed rationalists.
The Gnostic metamorphosis toppled the triumphalism of a revolutionary nihilism of Alexandr Kojève, while an unjustified irenicism excited Catholic interlocutors into dialogue with the mutant culture of atheists.
In 1966 Siri founded the magazine Renovatio , entrusting its direction initially to Msgr. Luigi Rossi and after to Gianni Baget Bozzo, who was ordained a priest in 1967.
The magazine of Siri, in its title, declaring confidence in the possible renewal of the Church, in articles published denounced the decline of modern thought to the murky sources of Gnosticism and put on notice the protagonists of reckless unitive dialogue (uniting of Catholic truth with neognostic error].
Basically Siri accepted (with marginal and reasonable reserves) the documents of Vatican II, but denounced the self-defeating and disarming irenicism associated recklessly associated with reconciliation.
Doubts about the documents of Vatican II began to circulate in the seventies, before the effect of bitter statement of Paul VI on the smoke of Satan entering in the house of the Lord (29 June 1972) after the harsh criticism of Rahner's theology accomplished by the greatest Catholic thinker of the twentieth century, Father Cornelio Fabro (see " The turning anthropology of Karl Rahner ", Milan 1974).
In another paper (" L ' adventure of progressive theology " ) Father Fabro had listed the theological delusions and the appalling brutality inspired by the German theologian.
Rahner had been a protagonist of Vatican II, the refutation of his theology suggested that his school was therefore suspect and the start of the search for Rahner footprints in the conciliar documents.
Initially, the criticism was exercised only by the Society of St. Pius X, founded by Marcel Lefevre. In recent years, following the indications of Fabro and removing itself from catastrophic suggestion , Brunero Gherardini, Pasqualucci Paolo and Roberto de Mattei made a meticulous but impartial examination of the documents of Vatican II and of the underlying moods, showing the oscillation of some texts between the deviant Rahnerian theology and orthodox doctrine.
Meanwhile, Benedict XVI, had issued a challenge to the mythology around the turning point decreed by the Council, stating that the Council is to be read in the light of continuity with tradition.
In a paper recently published by the Turin Lindau, de Mattei contributes to the clarification by showing that the fidelity to tradition is compatible with a severely critical reading of the conciliar documents.
De Mattei recognizes that without difficulty But he adds that, in the absence of a declared intention of definition,
De Mattei brings the mythology regarding the Council to the land of realism. In light of the enormous essays of de Mattei, the documents of Vatican II should be read and confirmed in fact to definitions from previous pronouncements, that forces you to share the opinion of those who like (father John Cavalcoli, for example) claims that in the conciliar documents the questionable " pastoral " texts are interspersed with dogmatic texts.
If you do not agree with the thesis that is not yet associated with an index or catalog developed to clarify the difference between pastoral documents and / or dogmatic judgments. The compilation of this catalog is the subject of the petition that the traditionalists humbly turn to the only authority capable of so much, His Holiness Pope Benedict XVI.
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