The purpose of this document is to show that, no matter what can be said about the turmoil surrounding the post-Conciliar Church, these upheavals cannot be laid at the doorstep of this unique Council. Just as the turmoil surrounding the passion and death of Our Blessed Lord on the first Good Friday could not be traced to the Son of God as the cause for this violent disruption. And just as the cause of the grave dislocation on that first Good Friday must be traced to the hatred deeply embedded in the false tradition of the Pharisees, priests and scribes at the end of the Old Dispensation, so it is that now the cause of the violence done to the Holy Church must be traced to the hatred the Modernists have for the Catholic Tradition of this unique Catholic Church; a hatred deeply embedded in their own false ‘tradition’. And just as Our Blessed Lord on that first Good Friday allowed Himself to be sacrificed for the salvation of Jews and Gentiles, so was it that Vatican II allowed the Holy Church to be sacrificed for that same sinful humanity two thousand years later.

          So, in Chapter One of this essay on Vatican II, the author takes a good, hard look at the pre-Vatican II scene, to see which section of the Catholic Church has the right Catholic Tradition, and which section has the wrong, the false ‘tradition’. Furthermore, it is of great importance that readers of this document are under no illusion as to the essence of the falsehood of this spurious ‘tradition’. Hence the in-depth treatment of this falsehood and of its worldwide spread and acceptance in the evolutionary ‘philosophy’ and ‘theology’ of the adherents of this modernist ‘tradition’.

          Chapter Two deals with the most important question of Catholicism in the modern world:-

• which tradition presented at the gates of this genuine Council was allowed through, and
• which tradition was filtered out and rejected.

          Tradition-with-a-capital-T, Catholic Tradition, was everywhere allowed through after suitable updating of matters of Catholic discipline, even in the documents where the Holy Church was breaking new ground.

          Now it is indisputable that, if this Council came directly from the firm guidance of the Holy Spirit, the post-Conciliar turmoil around the changes in the Liturgy and around the two questions of “the genuine ecumenism” and “true religious liberty” could not possibly come from the Holy Spirit, could not possibly come from the Catholic Church, and so could not possibly come from Vatican II itself. Just as the upheavals around Our Lord’s sacred Passion and Death could not possibly come from His teachings or from His sacred Person. The genuineness of Vatican II is found in the attentive reading of and the prayerful meditation on its documents, as well as in the authority of the Holy See. Everything is up for grabs if the Council is rejected as an elaborate hoax, as a victory for the Rhine, that is for liberal protestantism, which eventually must mean: for Modernism. Just as the crucifixion and death of Our Lord must then be seen as a victory for His enemies, for Caiaphas and his mob. So the true meaning of Vatican II lies in its mystique. We have to tread very carefully here.

          In Chapter Three we deal with the burning question: If Modernism, and with it the victory of its ‘tradition’ and ‘inspiration’, were ruthlessly filtered out of Catholicism by Vatican II, whence then the post-Conciliar turmoil?

          This question is on a par with what we can ask ourselves with regard to the appearance of Our Lord and Saviour on earth, made real by the same firm guidance of the Holy Spirit at His Incarnation. If the Son of God had ruthlessly sifted out the falsehoods of the faked Jewish ‘traditions’ of His day from the Tradition He wished to leave as a legacy to His Church on earth, why then the utter confusion at the time of His sacred Passion and Death?

          The answer is the same for both questions.

          At the time of Christ it was allowed by God for the Redemption of a sinful human race, and 2000 years later, in our days, it is allowed by that same Divine Providence and Mercy for the application of this Redemption: the Salvation of that same sinful humanity. And just as Caiaphas’ following had utterly resisted the acceptance of their defeat and the rejection for what they stood for at the hands of our Divine Saviour, but found a bypass around Him to hand Him over to Pilate for martyrdom, so it is with the Modernists of our days. They came into the sheep fold by some other means, and according to Our Lord’s saying, they must be seen as brigands and robbers because they entered to maim and kill. The Jewish leaders of Our Lord’s time wanted Him treated as an unmasked criminal, a hoax, and the Modernists of our own days, took control of local churches everywhere to do exactly the same with the Catholic Church. And just as with Christ before Pilate the Evangelist could write: “And their cries gained the upper hand” [Lk. 23:23], so it is in our days.

          And so in this chapter 3 we deal with a question uppermost in our minds: “What is driving these people? What is their motive? What is this fools gold so tantalising that they are prepared to stake everything on its acquisition, including their birthright to eternal life?” “What was driving Archbishop Marcel Lefèbvre into schism and to eventual excommunication?” The answers to these legitimate questions are clearly dealt with in this 3rd chapter.

          Chapter Four deals with the obvious question: If the Modernists of our days succeeded in finding a bypass around Vatican II, were there any traces of this detour already in existence in the sense that, if there were, with whom did our enemies make common cause?

          The changes in the Liturgy have been held up by innumerable Catholics as one cause for dissent. Others have pointed to the unfamiliar teaching of the true ecumenism and that on true religious liberty. Although the charity of Pope John Paul II has managed to find a way to keep many of these Catholics within the Catholic fold, individually they still have to answer before God how they see their inner dissent from Vatican II and the Novus Ordo. Just as the Jews outside Caiaphas’ ‘tradition’ nevertheless had to answer for their doubts and misgivings with regard to Our Saviour’s Passion and Death and His Novus Ordo of the New Sacrifice, insofar as they had allowed themselves to be guided and inspired by that ‘tradition’ at that most critical time of their lives. Although their modern counterparts are not the real enemies of Our Holy Mother the Catholic Church, they lose many graces attached to unreserved filial submission.

          And so Chapter 4 deals with the plots and subversions of the real enemies, the Modernists and their interlaced networks, whereby they are connected with those outside the Church for Her destruction.

          Finally, Chapter Five deals with the question of the mystique of Vatican II whereby it lives in the intimate union of the Spouse, the Mystical Body of Christ, with Her head, Christ. It was in the intimacy of this union that the Holy Catholic Church took Her most devoted children to the window opened by Pope John XXIII to see the plight of mankind as Christ saw it from His Cross. As is stated in this documentary, in several places of the documents of Vatican II, the faithful are not only reminded, but urged, to be prepared to shed their blood for the salvation of the world. And just as in Caiaphas’ days his mob accelerated the Passion of Our Saviour Jesus Christ, so in our days the Modernists are doing exactly the same in regard to the Passion of Our Holy Mother the Catholic Church. From a vantage point such as this it has now become very clear indeed how much natural understanding and supernatural insights are missed by those who harbour and nurture in themselves misgivings and mistrust about any aspect of Vatican II.

          In many countries of the world and their parishes the Novus Ordo is badly treated by priests who belong to or are inspired by, the Holy Church’s enemies in the bypass. But so was the Sacred Body of Our Lord abused on the Friday after the Institution of the most Blessed Sacrament in the Cenacle. Unbearable for most except for Our Lady. We can go through the same mutilations at Her hand ...

Frits Albers, Ph.B.
Easter 2000.