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The Final Stage of the Conciliar “Opening to the World”: The World Moves in for the Kill

Fatima Perspectives #1226

Deluded “visionary” that he was, Jacques Maritain, mentor of none other than Pope Paul VI, who considered himself Maritain’s “disciple,” refused to see that the vaunted “opening to the world” at Vatican II was a disaster in progress even in the Council’s immediate aftermath.  In his Peasant of the Garrone, which appeared in 1966, Maritain did deplore the neo-modernism that was erupting everywhere in the Church following the Council’s close, but he hastened to exonerate the Council in the midst this calamitous development:

“If there are any prophets of the avant-garde or of the rear guard who imagine that our duties to the world, such as they have been brought to light under the grace of the Holy Spirit by the Second Vatican Council, erase what the Lord Jesus Himself and His apostles have said of the world — The world hates me, The world cannot receive the Spirit of truth, If anyone loves the world the love of the Father is not in him, and all the other texts that I recalled earlier — I know well what must be said of such prophets… they are poking the finger of God in their eye. (Peasant of the Garrone, p. 63)”

Maritain was denying reality. For it was none other than Paul VI, in his closing address to the Council Fathers, who boasted of how wonderfully open the Council had been to “the modern world.”  Quoth Paul:

“But one must realize that this council, which exposed itself to human judgment, insisted very much more upon this pleasant side of man, rather than on his unpleasant one. Its attitude was very much and deliberately optimistic. A wave of affection and admiration flowed from the council over the modern world of humanity….

“Instead of depressing diagnoses, encouraging remedies; instead of direful prognostics, messages of trust issued from the council to the present-day world. The modern world’s values were not only respected but honored, its efforts approved, its aspirations purified and blessed.

This truly fatuous optimism about the state of a world in rebellion against God and His Law had the gravest consequences for the Church.  Maritain himself lamented — again without blaming the Council — that within a mere year after the Council’s close: “The present crisis has many diverse aspects. One of the most curious spectacles it offers us is a kind of kneeling before the world, which is revealed in a thousand ways.” (Peasant of Garrone, p. 53)

Among those “thousand ways” are the corruption of the Church’s liturgical and priestly discipline, producing what Benedict XVI famously described as a “banal liturgy” and “filth” in the Church, meaning homosexual infiltration of the priesthood and the consequent sexual abuse of boys and young men by predator priests as the Church’s perennial ban on the admission of sexually disordered persons to the seminaries was abandoned.

And now the world to which the human element of the Church so recklessly opened itself, the world before which churchmen have been kneeling for more than fifty years, moves in for the kill.

As Sandro Magister reports, moves are afoot in Australia, New Zealand and even once Catholic Ireland to legally mandate violation of the seal of the confessional in order to report sexual abuse by the corrupted priesthood. And in India, a proposal has been floated to ban the Sacrament of Confession altogether on the grounds that it allows priests to blackmail women, as has happened in the case of “five priests of the Malankara Orthodox Syrian Church suspended for having forced a woman to have sexual relations with them, threatening to reveal to her husband a previous extramarital relationship that she told about in confession.”

Meanwhile, notes Magister, the UN Committee on the Rights of the Child, “which determines how the finalized conventions are to be applied to member states, including Vatican City, publicly criticized ‘the code of silence’ that blocks ‘under pain of excommunication’ members of the Catholic clergy from reporting to the authorities the abuse that they become aware of in confession.  The committee went so far as to order that the Church adjust its code of canon law in this sense, not distinguishing it from the laws of Vatican City State.”

A human element of the Church that kneels before the world now bares its neck for the executioner’s blade, its own sins providing the pretext for the execution.  Such is the final outcome of the “vision” of Maritain and Montini [Paul VI] and all the other conciliar progressives, who deluded themselves into believing that an embrace of the world in the vain hope that it would be won over to the Gospel by friendly blandishments could lead to anything but the apocalyptic situation that now confronts us. 

A situation from which only Heaven itself can deliver the Church.  Such is the essence of the prophetic admonitions of the Message of Fatima.

 

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