#SSPX #Catholic
How Vatican Council II Changed the Church
Vatican Council II (1962 - 1965) represented a pragmatic attempt to adapt the Roman Catholic Church to changing times. At the time, the Vatican needed to "get real" and reconsider the Church's relationship with a rapidly changing world.
The Vatican did not want to part with Catholic tradition. The council members thought they could have their cake and eat it too: Adapt, but without changing anything.
They were wrong.
Pope John XXIII spoke of aggiornamento, which means "bringing up to date." But when the Church altered its language, liturgy, its attitude toward other religions, and its relationship to modern culture, the practical consequences inevitably reached the level of doctrine.
Vatican Council II was held at a particularly inauspicious time. Secular types in the 1960s, whose senses were hiked up in the search to attain radical cultural change, sensed the conciliatory pragmatism, the loosened attitude, in the decrees issued by the councilmen. It may not have been stated directly, but it was there, in between the lines of the various declarations, lines which stated that,
1. Islam believes in the one true God (although it wasn't a Trinitarian belief);
2. Jews were no longer held collectively responsible for the crucifixion of Christ;
3. Other religions contain "rays of truth" in them.
The Catholic Church thereby released all claim to authority and its monopoly over religious dogma and doctrine.
The Gaudium et Spes, released in 1965, declared that the Church will no longer point to the errors in the changes that were overwhelming societies at the time. It will, instead, commiserate with humanity during those trying times.
This was not intended to accommodate to those changes; it was supposed to be merely supportive in a spiritual sense. However, over time, this change in the Church's attitude from condemning to supporting served to enable, and in the long run, accommodate them.
Some would say that the Catholic church, between 1962 and 1965, compromised with evil. It held its collective arms out to the world in a group hug, and the world learned. It learned that it could, eventually, move from hugging to stabbing.
Any compromise with evil enables more evil. The SSPX is not the only group out there to know this. There are sedevacantavists and others who knew this at the time, and were opposed to the changes. They sensed, perhaps even knew, that while the changes were not doctrinal, they would eventually lead to doctrinal changes in the Church.
Society also adapted to the Church's declarations. Not only did several Church functions change, including those at Mass, Protestant belief gained ground in terms of membership and the numbers of various types of churches. They say that the Protestant church consists of 40,000 denominations, and while I think this is a highly exaggerated number, it reflects Vatican Council II's broader effect on society. Non-denominational churches also came into vogue. Catholic Church membership has been in slow decline ever since. Except for a few bright spots over the years where it temporarily increased, the trend is downward.
Apart from these changes, which are far too numerous to name here, was the disastrous 1983 Code of Canon Law promulgated by Pope John Paul II. This Canon Code, released in the "spirit" of Vatican Council II (which I take in the pragmatic, amoral, conciliatory and compromising sense), made crucial changes to the Catholic annulment process.
Changes to canon law, especially the 1983 Code of Canon Law, developed grounds such as psychological incapacity (Canon 1095) more explicitly than before.
Traditionalist critics sometimes argue that the post-Vatican 2 atmosphere encouraged tribunals to grant declarations of nullity too readily, effectively creating a "Catholic divorce." Defenders respond that tribunals became better at recognizing marriages that were invalid from the beginning and that many earlier cases simply would never have been examined.
The key canon is Canon 1095 (
canonlaw.ninja/?nums=1095), which states that a person is incapable of contracting marriage if he or she:
1. Lacks sufficient use of reason.
2. Suffers from a grave defect of discretion of judgment concerning the essential rights and duties of marriage.
3. Is unable to assume the essential obligations of marriage because of causes of a psychic nature.
Due to its ambiguous nature, option 3 is almost a dead certainty to have the annulment confirmed by the marriage tribunal.
Thus, the annulment crisis of the early 1990s. In 1968, U.S. Catholic tribunals granted only a few hundred annulments. By 1991–1992, the number exceeded 59,000 annually, and the United States accounted for a huge majority of all annulments granted worldwide.
Many Catholic bishops, in their haste to follow the new Canon Code, apparently forgot about the Sacrament of Marriage, which states:
Marriage is a union of one man and one woman.
**It is intended to be lifelong and indissoluble.**
It is ordered toward the good of the spouses.
How many civil annulments are granted every year? That number in the US is probably in the low thousands. The Catholic Church in the US was granting 59,000 !
Vatican Council II is itself a crisis in mismanagement at the very top. And if something isn't done, eventually the walls of the Vatican itself are destined to crumble.