O que diz o Papa Bento XVI?
Não ao Vaticano II "superdogma"!
“Muitos comentários dão a impressão de que tudo mudou desde o Vaticano II e que tudo aquilo que o precedeu não tem nenhum valor ou, no melhor dos casos, não pode ter valor se não for à luz do Vaticano II... Muitos, aliás, o interpretam como se ele fosse um ‘superdogma’ que tira toda a importância de todo o resto.
Esta impressão se encontra particularmente reforçada pelos fatos que se produzem com freqüência. Aquilo que era considerado anteriormente como o mais sagrado -a forma transmitida pela liturgia-, aparece de repente como aquilo que está mais proibido e como a única coisa que deve ser certamente deixada de lado. Nós não toleramos nenhuma crítica das coisas operadas desde o concílio; entretanto, onde estão em jogo as antigas regras ou as grandes verdades de fé- por exemplo a virgindade corporal de Maria, a ressurreição corporal de Jesus, a imortalidade da alma etc.- não reagimos ou bem o fazemos com moderação extrema.”
Cardeal Ratzinger discurso de 13/07/88 à conferencia episcopal do Chile.
O Papa Paulo VI |
- (30/6/1968 - Oss. Rom.) "Na Igreja também está reinando uma situação de incerteza. Tem se a sensação, de que por alguma abertura tenha entrado a fumaça de Satanás no Templo de Deus."
- (07/12/1972 - Oss. Rom.) "A Igreja está passando por uma hora inquieta de autocrítica, que melhor se diria de autodestruição e igual a um transtorno agudo e completo, que ninguém teria esperado após o Concílio. A Igreja parece se suicidar, matar a si mesma."
"I am worried by the Blessed Virgin’s messages to Lucy of Fatima. This persistence of Mary about the dangers which menace the Church is a divine warning against the suicide of altering the Faith, in Her liturgy, Her theology and Her soul… I hear all around me innovators who wish to dismantle the Sacred Chapel, destroy the universal flame of the Church, reject Her ornaments and make Her feel remorse for Her historical past."
These heroic actions are quite a contradiction to the Vatican policy of appeasement and so called "dialogue" which has no room for the Church Militant or martyrdom as Cardinal Francis Arinze said, "We live in a global village, We should have 'Unity and Diversity...What are we going to do with the people...who are willing to die for their faith?" (Homiletic and Pastoral Review January 1999 Cornelia R. Ferreira, The One World Church Emerges.) Perhaps the Cardinal formerly in charge of the "dialogue dycastery" was talking about political terrorists but he should have phrased it that way. Maybe he didn't want to offend the terrorists. 
In 1758, Robespierre, the French revolutionary fell victim to the guillotine and Reign of Terror for which he himself instituted and had condemned so many innocents to death.
Leon Trotsky, who led the October Communist Revolution in 1917, was himself accused of counter-revolutionary activity, sabotage, murder, and collaboration with fascism. Trotsky himself was assassinated with a pick-axe by a Stalinist agent in 1940 in Mexico. 
Perhaps the hierarchy in power would do well to listen Our Lord Himself Who told Fatima's Sister Lucy during August 1931 in Rianjo, Spain, where Sister Lucy was praying for the conversion of Europe, Portugal, Spain, Russia and the world. Our Lord told her,
"Let people say the Rosary every day, Our Lady has repeated that in all of Her apparitions, as if to fortify us in these times of diabolical disorientation, in order that we not let ourselves be deceived by false doctrines ... Unfortunately, in religious matters the people for the most part are ignorant and allow themselves to be led wherever they are taken. Hence, the great responsibility of the one who has the duty of leading them ... 
"I am worried by the Blessed Virgin’s messages to Lucy of Fatima. This persistence of Mary about the dangers which menace the Church is a divine warning against the suicide of altering the Faith, in Her liturgy, Her theology and Her soul… I hear all around me innovators who wish to dismantle the Sacred Chapel, destroy the universal flame of the Church, reject Her ornaments and make Her feel remorse for Her historical past."
"This proclamation [of the Gospel] requires the courage of truth and the disposition to suffer for the truth. To enter the Apostolic Succession [i.e., to become a bishop] also implies entering this battle for the Gospel…. The problem central to our time is the emptying of the historical figure of Jesus Christ. An impoverished Jesus…becomes a vain hope…. If the bishops have the courage to judge and to decide with authority about this battle for the Gospel, the so hoped-for decentralization is automatically achieved."
There are some conserving force statements but what of the others?? Since when was the Church ever supposed to be decentralized? One must ask what oligarchs are going to do the decentralization and just how will Pope John Paul II's Ut Unum Sint be implemented when it calls for a "new way of exercising the papacy"? We need the authorities to use their God-given centralized ecclesiastical authority to crack down on the bad prelates who are homosexual pederasts and pedophiles, instead of attacking innocent priests like Fr. Nicholas Gruner and Fr. Haley in the Richmond Diocese who was put on trial by Bishop Thomas Doran (which Stephen Brady has posted at 
"Modernist as reformer. From all that has preceded, it is abundantly clear how great and how eager is the passion of such men for innovation. In all Catholicism there is absolutely nothing on which it does not fasten. They wish philosophy to be reformed, especially in the ecclesiastical seminaries. They wish the scholastic philosophy to be relegated to the history of philosophy and to be classed among absolute systems, and the young men to be taught modern philosophy which alone is true and suited to the times in which we live. They desire the reform of theology: rational theology is to have modern philosophy for its foundation, and positive theology is to be founded on the history of dogma. As for history, it must be written and taught only according to their methods and modern principles. Dogmas and their evolution, they affirm, are to be harmonized with science and history. In the Catechism no dogmas are to be inserted except those that have been reformed and are within the capacity of the people. Regarding worship, they say, the number of external devotions is to he reduced, and steps must be taken to prevent their further increase, though, indeed, some of the admirers of symbolism are disposed to be more indulgent on this head. They cry out that ecclesiastical government requires to be reformed in all its branches, but especially in its disciplinary and dogmatic departments They insist that both outwardly and inwardly it must be brought into harmony with the modern conscience which now wholly tends towards democracy; a share in ecclesiastical government should therefore be given to the lower ranks of the clergy and even to the laity and authority which is too much concentrated should be decentralized The Roman Congregations and especially the index and the Holy Office, must be likewise modified. The ecclesiastical authority must alter its line of conduct in the social and political world; while keeping outside political organizations it must adapt itself to them in order to penetrate them with its spirit. With regard to morals, they adopt the principle of the Americanists, that the active virtues are more important than the passive, and are to be more encouraged in practice. They ask that the clergy should return to their primitive humility and poverty, and that in their ideas and action they should admit the principles of Modernism; and there are some who, gladly listening to the teaching of their Protestant masters, would desire the suppression of the celibacy of the clergy. What is there left in the Church which is not to be reformed by them and according to their principles?" 
"Pope Gelasius in his ninth letter (chap. 26) to the bishops of Lucania condemned the evil practice which had been introduced of women serving the priest at the celebration of Mass. Since this abuse had spread to the Greeks, Innocent IV strictly forbade it in his letter to the bishop of Tusculum: 'Women should not dare to serve at the altar; they should be altogether refused this ministry.' We too have forbidden this practice in the same words...." (sec. 29 - Pope Benedict XIV, Encyclical Allatae Sunt, July 26, 1755)
A recusa de Paulo a se entristecer com as tristes realidades da Igreja pouco pôde contra o fato da defecção dos sacerdotes, estatisticamente comprovada [1] e evidente por todas as partes. Paulo VI abordou esse tema tão espinhoso e doloroso em dois discursos.
