(a) The civil right to religious liberty.
“The Council further declares that the right to religious freedom has its foundation in the very dignity of the human person… This right to religious freedom is to be recognised in the constitutional law whereby society is governed. Thus it is to become a civil right.”2 (Declaration on Religious Liberty Dignitatis Humanae, paragraph 2)
What is more, the Vatican II “popes” took steps to ensure that, in countries where such freedom was not already a “civil right”, it became one. Thus the Catholic constitutions of Spain and Colombia were suppressed at the express direction of the Vatican, and the laws of those countries changed to permit the public practice of non-Catholic religions.3 And as though to refute as clearly as possible the attempts of certain misguided “conservative” members of the Conciliar Sect to explain away the text cited above, interpreting it in some quite incredible fashion, Karol Wojtyla never misses an opportunity to inculcate his own – surely accurate – interpretation of the Council’s intention. For instance in February 1993 he declared, in the predominantly pagan African Republic of Benin, that “the Church considers religious liberty as an inalienable right…”
The correct doctrine, which popes have often reiterated, is most authoritatively stated in the following passage from Pope Pius IX’s Quanta Cura (1864):
“And from this wholly false idea of social organisation they do not fear to foster that erroneous opinion, especially fatal to the Catholic Church and the salvation of souls, called by our predecessor, Gregory XVI, insanity, namely that the liberty of conscience and worship is the proper right of every man, and should be proclaimed by law in every correctly established society… Each and every doctrine individually mentioned in this letter, by Our Apostolic authority We reject, proscribe and condemn; and We wish and command that they be considered as absolutely rejected by all the sons of the Church.”
Almost the only label that Pope Pius IX does not attach to this doctrine is in fact that of “heresy”, but he clearly thought the “insanity” he spoke of to be heretical for he says that it contradicts Divine Revelation. Moreover, this notion of religious liberty had already been expressly qualified as heretical by Pope Pius VII in his brief Post Tam Diuturnas, so there is no doubt about the matter.
Theological Censure: HERETICAL.
(b) Revelation was completed at the Crucifixion.
“Finally, He brought His revelation to completion when He accomplished on the Cross the work of redemption by which He achieved salvation and true freedom for men.” (Declaration on Religious Liberty Dignitatis Humanae, paragraph 11)
This contradicts the traditional and definite Catholic teaching that many truths proposed by the Church as Divinely revealed were not revealed by Our Lord until after His Resurrection. For instance, the Council of Trent (Session 6, chapter 14) taught that “Jesus Christ instituted the sacrament of Penance when He said, “Receive the Holy Ghost; whose sins you shall forgive they are forgiven them, and whose sins you shall retain they are retained.” These words were pronounced by Our Lord (John 20:23) on the evening of Easter Sunday, more than two full days after His Crucifixion. And of course Catholic tradition contains not the slightest reason to believe that Our Lord had revealed before the Crucifixion His plan to institute the sacrament; and to claim that He did so would therefore be to invent a new dogma never before heard of in the Church. And even then the objection remains that the answers to such questions as exactly who were the ministers of the sacrament could not have been revealed before the Passion, since the apostasy of Judas was kept secret by Our Lord until it took place.
The list of dogmas revealed by Our Lord after His Crucifixion includes the form of the sacrament of Baptism, the extension of the preaching mandate of the Apostles to the entire world, the abolition of the patriarchal religions as means of salvation, the coming into force of the promised primacy and infallibility of St. Peter, the elevation to the Apostolic dignity of St. Paul, and of course Our Lord’s own Resurrection. This last He had already prophesied long before, of course; but it is as a historic event that we must believe it today, and its historical fulfilment was not revealed until the morning of Easter Sunday when it took place and was announced by the angels to the holy women.
So the doctrine of Vatican II on this topic denies the Divine revelation of a large part of the Catholic Faith and the Catholic sacramental system, relegating to the status of an unrevealed inessential the very linchpin of Christianity concerning which St. Paul wrote “If Christ be not risen again, your faith is in vain” (1 Corinthians 15:17). But of course if Our Lord did not reveal his choice of St. Paul as an Apostle (an event which probably happened more than a full year after the Crucifixion), it is not surprising that the Conciliar Sect takes no notice of his doctrine!
Finally we note that, in condemning the doctrine of those who hold that new revelations have been added to the deposit of the Faith since the Apostolic era, the Church has been accustomed to teach that the cut-off point after which no further revelation was made was the death of the last Apostle (cf. Denzinger 2021). Evidently the Church would not have chosen such a late date as the closing point of Revelation if it had already closed much earlier, to wit at the time of the Crucifixion.
Incidentally, we have seen it argued that the Latin word “perficere” which occurs in the original of the above text from Dignitatis Humanae means “to perfect” rather than “to bring to completion”. Even if it did, we do not see how it would help the opposing case, for Divine Revelation could hardly be considered perfect without the Resurrection and all the rest – the Apostles certainly thought the Resurrection was worth knowing about, and, casting their minds back to their mental state on Good Friday and Holy Saturday, would doubtless have snorted at the notion that Revelation was perfect without it. But anyhow, “perficere” does not normally mean “to perfect”. Its natural sense is “to complete” or “to bring to completion”; and even when the secondary meaning, “to perfect”, is possible, it is always in the sense of perfecting by completion.
Theological censure: HERETICAL.
Original source: http://www.holyromancatholicchurch.org/heresies.html
To be continued…