
This text reads like an answer to Archbishop Viganò’s demand that Vatican II be discarded altogether.
Schneider stresses that one can criticise or correct a council. Pius XII for instance declared in 1947 that only the imposition of the hands and the prayer of consecration are necessary for the validity of the Sacrament of Orders. He thus contradicted the Council of Florence, according to which the handing over of the chalice also belongs to the matter of this sacrament.
Eugene IV (1446) and Vatican I (1870) condemned the decree "Frequens" of the Council of Constance, which had been confirmed by Martin V in 1425, according to which a council stands above the Pope.
Schneider wants therefore to correct the following problems at Vatican II:
- the assertion that religious freedom is a right willed by God to practice even a false religion;
- the assertion that one can distinguish between the Church of Christ and the Catholic Church so that the former would “subsist” ("subsistit in”) in the latter;
- the attitude of the Council towards non-Christian religions and the world.
Schneider emphasizes that Vatican II expressly didn't want to present infallible teachings, saw itself as a pastoral council, and was not clear. He proves this with Paul VI who felt the need to publish an explanatory note on Lumen Gentium.
Schneider describes the history of Vatican II's impact as "catastrophic". He praises the founder of the Fraternity of St Pius X, Archbishop Marcel Lefebvre who strongly criticised Vatican II and compares his frankness with that of some great Fathers of the Church.
Schneider criticises the development even before Vatican II. With Benedict XV (+1922) began an infiltration of the bishops with a secular and modernist spirit which kept growing up to the Council.
Also John XXII (+1963) whom Schneider does not consider a modernist, showed an inferiority complex toward the world, but "certainly" had good intentions, Schneider believes.
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