Little Catechism of the Second Vatican Council

[Stone]

Little Catechism of the Second Vatican Council 

Part XI - Conclusion

One could object that we have not cited the numerous passages that can have an acceptable meaning.  It is true that, in this brief study, we have especially noted the defective points of the conciliar texts.  But it suffices, for a text, to contain one error in order to be bad, as the scholastic dictum says: bonum ex integra causa, malum ex quocumque defectu (something is good when it is entirely so; the least defect renders it bad).

We have desired to make a sort of synthesis for understanding the principle defects of the conciliar documents.  We think that this study, in particular, shows that these texts convey a new doctrine, which today permits the conciliar Church to collaborate with the establishment of globalism.

One can also ask why there was not a more lively reaction, during the Council, to reject this new teaching.  It was doubtless necessary to await the application of the Council and the progressive implementation of globalism after 50 years, to better judge these texts and their influence.  The professor Johannes Dörmann began his studies on the new conciliar theology when he understood that the Assisi interreligious meeting in 1986 was a consequence of the Council.1

Today, in retrospect, one can ask if the plans of the High Lodge, devised one and a half centuries ago, are actually being realized:

You wish to establish the reign of the elect upon the throne of the prostitute of Babylon?  Let the clergy march under your banner in the belief always that they march under the banner of the Apostolic Keys. […] Lay your nets like Simon Barjona.  Lay them in the depths of sacristies, seminaries, and convents […].  You will have fished up a Revolution in Tiara and Cope, marching with Cross and banner – a Revolution which needs only to be spurred on a little to put the four quarters of the world on fire. […]  [The dream] of the secret societies will be accomplished for the most simple of reasons, because it is based on the passions of man. […] our plans will succeed one day above even our most improbable calculations2.

We have put a heavy burden on your shoulders, dear Volpe.  We must work for the immoral education of the Church and come to it, by little means in a gradual manner, to the triumph of the revolutionary idea by a Pope. In this project which has always seemed a superhuman calculation, we walk still groping3.

Msgr. Lefebvre comments on this last phrase:

“Superhuman calculation,” Nubius said; he means a diabolical calculation!  Because it is to calculate the subversion of the Church by its head himself, which Msgr. Delassus4 calls the supreme attack, because one cannot imagine anything more subversive for the Church than a pope won over to liberal ideas, than a pope utilizing the keys of St. Peter in the service of the counter-Church!  But, is not this what we see currently, since Vatican II, since the new Canon Law?  With the false ecumenism and false religious liberty promulgated at Vatican II and applied by the popes with a cold perseverance despite all the wreckage it provokes after more than twenty years5.

Thus, has the supreme attack been committed?  Has the “famous” Masonic dream6 been realized?

Regardless of the—necessarily occult—influence of Freemasonry on the unfolding of the Council, one cannot deny, by simply analyzing the texts, that the doctrine of the Church was modified such that Catholics could collaborate in the construction of the Temple, viz., in the unification of mankind such as the “sons of the widow7” understand it?

Translation by A. A.


1. See the reviews of his work John Paul II’s Theological Journey to the Prayer Meeting of Religions in Assisi appearing in Le Sel de la terre 5, 16, 22, and 46. In the first review, one sees the influence of the Assisi ceremony on the growing awareness of the new conciliar doctrine.
2. Permanent secret instruction given to the members of the High Lodge (Alta Vendita) dated 1819. [English translation: Msgr. George F. Dillon, The War of Antichrist with the Church and Christian Civilization (Dublin; London; Burns and Oates, 1885) pp. 71-72] These documents of the High Lodge were published at the behest of Pope Pius IX by Jacques Crétineau-Joly in his book: L’Église romaine en face de la Révolution in 1859 (1st complete edition, Paris, Cercle de la Renaissance française, 1976, preface by Msgr. Lefebvre). By his brief of approbation on 25 February 1861 addressed to the author, Pius IX guaranteed the authenticity of the revealed documents. This brief is reproduced in Le Sel de la terre 28, spring 1999, p. 69.
4. Letter of Nubius, the chief of the High Lodge, to Volpe, dated 3 April 1824. [English translation: Is there a conciliar church?  A study by Bishop Tissier de Mallerais, published on this Website]
5.Henri Delassus, Le problème de l’heure présente – Antogonisme de deux civilisations, Lille-Paris, DDB, 1904, t. 1. p. 195. « Le suprême attentat » constitutes chapter 32 of the book.
6. Msgr. M. Lefebvre, Ils l’ont découronné, 2nd edition, Escurolles, Fideliter, 1987, p. 148. [Marcel Lefebvre, They Have Uncrowned Him: From Liberalism to Apostasy, the Conciliar Tragedy (Kansas City, MO: Angelus Press, 1988)].
7. See Le Sel de la terre 92, spring 2015, p. 134.
To understand the Freemasons’ project of establishing a global State in which man will become god, we recommend the work of Jean-Claude Lozac’hmeur, Les Origines occultistes de la franc-maçonnerie – Recherches sur une religion d’État, Ed. des Cimes, 2015.