inundado por um mistério de luz que é Deus e N´Ele vi e ouvi -A ponta da lança como chama que se desprende, toca o eixo da terra, – Ela estremece: montanhas, cidades, vilas e aldeias com os seus moradores são sepultados. - O mar, os rios e as nuvens saem dos seus limites, transbordam, inundam e arrastam consigo num redemoinho, moradias e gente em número que não se pode contar , é a purificação do mundo pelo pecado em que se mergulha. - O ódio, a ambição provocam a guerra destruidora! - Depois senti no palpitar acelerado do coração e no meu espírito o eco duma voz suave que dizia: – No tempo, uma só Fé, um só Batismo, uma só Igreja, Santa, Católica, Apostólica: - Na eternidade, o Céu! 
As Cardinal Joseph Ratzinger and as Pope Benedict XVI, the former Cardinal, now Holy Father, has always taught that Vatican II never abolished the older form of the Mass, now known as the Extraordinary Form of the one Roman Rite. Vatican II did not reform the now known Ordinary Form of the Roman Rite either, it simply put forth principles which would guide the proper authorities to reform the Mass, but under the authority of the pope. In this sense, Vatican II ushered in an era where there could co-exist the two forms of the one Roman Rite which at the time and even today is considered a "novelty of renewal" brought about by Vatican II as a gift to the Church with little precedence in Church history.
This is what Cardinal Ratzinger said:
It is of course possible that in this area there are reasons which are anterior to any theology and which have their origin in the individual characters of people or in the conflict between different characters, or even in other entirely exterior circumstances. But it is certain that there are also deeper reasons which explain these problems. The two reasons one most often hears are: the lack of obedience to the Council, which is said to have reformed the liturgical books; and the disruption of Church unity, which is said to follow necessarily if one allows the use of different liturgical forms.
It is in theory relatively easy to refute these two arguments. First, the Council did not itself reform the liturgical books; it ordered their revision and, to that end, set forth certain fundamental rules. Above all, the Council gave a definition of what the liturgy is, and this definition gives a criterion which holds for every liturgical celebration. If one wished to hold these essential rules in disdain and if one wished to set to one side the "normae generales" found in paragraphs 34-36 of the Constitution De Sacra Liturgia -- then yes, one would be violating the obedience due to the Council. It is therefore in accordance with these criteria that one must judge liturgical celebrations, whether they be according to the old books or according to the new.
This is what Cardinal Ratzinger said:
It is of course possible that in this area there are reasons which are anterior to any theology and which have their origin in the individual characters of people or in the conflict between different characters, or even in other entirely exterior circumstances. But it is certain that there are also deeper reasons which explain these problems. The two reasons one most often hears are: the lack of obedience to the Council, which is said to have reformed the liturgical books; and the disruption of Church unity, which is said to follow necessarily if one allows the use of different liturgical forms.
It is in theory relatively easy to refute these two arguments. First, the Council did not itself reform the liturgical books; it ordered their revision and, to that end, set forth certain fundamental rules. Above all, the Council gave a definition of what the liturgy is, and this definition gives a criterion which holds for every liturgical celebration. If one wished to hold these essential rules in disdain and if one wished to set to one side the "normae generales" found in paragraphs 34-36 of the Constitution De Sacra Liturgia -- then yes, one would be violating the obedience due to the Council. It is therefore in accordance with these criteria that one must judge liturgical celebrations, whether they be according to the old books or according to the new.