Let us look at the current state of Catholic Schools in the United States
In the months leading up to the opening session of Vatican II Council there were over 13,000 Catholic schools in the US and over 5 million Catholic school students
From the close of the 4th session of the Vatican II Council till the present date we are down to less than 6500 Catholic schools and less than 2 million Catholic school students
Of outstanding note * This occurred at time when simultaneously the total quantity of US citizens increased by 60 MILLION PEOPLE over the same period *
In the last two years rather than institute reforms and or Catholic education restoration programs the US Bishops have run from the situation and instead closed 2000 schools in the past 30 months while the USCB boys club decides how to divide the spoils
I now provide you not with the root cause analysis but the amazing and numerous symptoms from today’s era Catholic news stories
LGBT Radicals Organize Hundreds To March Against San Francisco Archbishop’s Policy On Teachers : News Headlines – Catholic Culture
NJ Makes International Catholic News as Metuchen Bishop Bookowski Disgraces Catholic Education – Lepanto Institute Issues Public Open Letter To NJ Bishop
Metuchen Bishop Has His Lawyers Lie To The Press About His Firing Of The Teacher
You will remember about four years ago in 2011 when the Trenton Catholics raised uproar over Bishop David O’Connell’s choice to move from a Rectory in the City to new Five Story Cape on over a dozen acres in Lawrence, NJ a lush suburb of Princeton that he had the diocese pay over a half million for not including furnishings This occurred just after he closed the largest amount of Catholic Schools in the history of his diocese
This past year 2014-2015 our corrupt Newark Archdiocese Bishop did the exact same thing – following it like a blueprint
Bishops here have multiplied like rabbits There are over 450 of them in this country
Sure there a half dozen rock solid orthodox Bishops but the question remains WHERE ARE THE OTHER 400+ ?!
There is a secular war going on against the Catholic Church in the United States and simultaneously within the Catholic Church is a raging civil war and the majority of them have chosen from two options to either run or to hide and now a new third option has come up ………some are hiding while running
Catholic education is all but gone (by majority in the US) now 60% in dissolution headed towards 70% are GONE – ! Not on hold but gone –Let’s be honest ! Trading –selling and leasing Catholic school buildings takes up the majority of their time – Indoor pools and home libraries are not cheap – highly expensive
Meanwhile in their absence Catholic HS students now believe it’s part of being an “American Catholic” to protest in favor of and on behalf of homosexual teachers as seen here in this Catholic HS
Sure there are exceptions of course – Look at the Bishop in Iowa that prevented a self advertised homosexual from becoming a new teacher in his Catholic HS -seen here.
The radically liberal executive branch of the United States government – having all but conquered the Catholic school system leaving one regimen behind to finish her off – has now turned it’s attention to dismantling Catholic Health and Hospitals which to date in 2015 is still by majority 55% controlled by the Catholic Church. Another extensive dismantling story for another time looms large in that sector
To compound matters worse the majority of Faithful Catholic men in this country that are being called to step up and lead their Parishes – their Families and others to Catholic restoration and reform believe that it is somehow a Catholic attribute to remain silent on the situation with the Bishops and the Church.
Catholic men are called to stand up and say without flinching, and regardless of what any other cacophony blurts out, the unshakeable Truth is that THE MAJORITY OF UNITED STATES CATHOLIC BISHOPS ARE COWARDS and we as Faithful Catholic men and Knights will lead our Families over and above their quasi missing in action leadership
You do realize that LGBT groups should complete forcing the Catholic Church completely out of children Adoption apostolates by the 4th Quarter of 2016 ?! – A ministry (which they now call a taxable business) was always and formerly the mainstay, at least in this Country of the Catholic Church
Now I provide remediation and root cause analysis
#1 We need what Italian people call a war time Consigliere – A Supreme Pontiff – of the Pius Popes tradition that will re-institute the full Tiera – the Procession Chair, an International Catholic Military, the Tribunal of the Inquisition, and who will command all people to consecrate Russia to the Immaculate Heart of Mary on the spot
#2 The death penalty should be used for mass murderers and public pay per view executions of apostate Catholic Bishops – and any clerics found to be practicing Freemasonry
#3 The Swiss Guard should be tripled – and also accompany Curial Inquisition Cardinals for support – The Swiss Guard is already armed with automatic weapons of which many are not aware of – (See the documentary on the Pontifical Swiss Guard – many of which regularly attend traditional Mass)
On a more sober note and all Christmas wish lists aside – Root cause analysis follows
Bishop Athanasius Snyder issued a public letter in need of addressing that many Bishops agree will at least stop gap some of the blood letting
“If not a full Vatican III than a syllabus of correction of Vatican II is needed” states Bishop Athanasius Snyder
If you ever have time to read two documents of the Council
These two …Dignitatis Humanae and Guadium Et Spes are the two most heretical Catholic Church documents ever written and of which there is something on every page that violates Infallible Catholic Church teachings If you’re not sure then refer to the Scripture “By their fruit you will know them” and then review the above consequences
You must remember one key fact –Of the 21 Councils of the Catholic Church – Vatican II – is the only one that IS NOT a binding doctrinal council but a Pastoral Advisory – – I urge you and all Catholics to confirm that fact on their own and it WILL change your life
** A public letter from the words of Bishop Athanasius Snyder follow **
THE CHALLENGE OF OPPOSING INTERPRETATIONS by Bishop Athanasius Schneider
[. . .] For a correct interpretation of Vatican Council II, it is necessary to keep in mind the intention manifested in the conciliar documents themselves and in the specific words of the Popes who convened and presided over it, John XXIII and Paul VI.
Moreover, it is necessary to discover the common thread of the entire work of the Council, meaning its pastoral intention, which is the “salus animarum,” the salvation of souls. This, in turn, depends on and is subordinate to the promotion of divine worship and of the glory of
God, it depends on the primacy of God.
This primacy of God in life and in all the activity of the Church is manifested unequivocally by the fact that the constitution on the liturgy occupies, conceptually and chronologically, the first place in the vast work of the Council. [. . .]
The characteristic of the rupture in the interpretation of the conciliar texts is manifested in a more stereotypical and widespread way in the thesis of an anthropocentric, secularist, or naturalistic shift of Vatican Council II with respect to the previous ecclesial tradition.
One of the best-known manifestations of such a mistaken interpretation has been, for example, so-called liberation theology and the subsequent devastating pastoral practice.
What contrast there is between this liberation theology and its practice and the Council appears evident from the following conciliar teaching: “Christ, to be sure, gave His Church no proper mission in the political, economic or social order. The purpose which He set before her is a religious one” (cf. “Gaudium et Spes,” 42). [. . .]
One interpretation of rupture of lighter doctrinal weight has been manifested in the pastoral- liturgical field. One might mention in this regard the decline of the sacred and sublime character of the liturgy, and the introduction of more anthropocentric elements of expression.
This phenomenon can be seen in three liturgical practices that are fairly well known and widespread in almost all the parishes of the Catholic sphere: the almost complete disappearance of the use of the Latin language, the reception of the Eucharistic body of Christ directly in the hand while standing, and the celebration of the Eucharistic sacrifice in the modality of a closed circle in which priest and people are constantly looking at each other.
This way of praying – without everyone facing the same direction, which is a more natural corporal and symbolic expression with respect to the truth of everyone being oriented toward God in public worship – contradicts the practice that Jesus himself and his apostles observed in public prayer, both in the temple and in the synagogue. It also contradicts the unanimous testimony of the Fathers and of all the subsequent tradition of the Eastern and Western Church.
These three pastoral and liturgical practices glaringly at odds with the law of prayer maintained by generations of the Catholic faithful for at least one millennium find no support in the conciliar texts, and even contradict both a specific text of the Council (on the Latin language: cf. “Sacrosanctum Concilium,” 36 and 54) and the “mens,” the true intention of the conciliar Fathers, as can be seen in the proceedings of the Council.
In the hermeneutical uproar of the contrasting interpretations, and in the confusion of pastoral and liturgical applications, what appears as the only authentic interpreter of the conciliar texts is the Council itself, together with the pope.
One could make a comparison with the confused hermeneutical climate of the first centuriesof the Church, caused by arbitrary biblical and doctrinal interpretations on the part of heterodox groups. In his famous work “De Praescriptione Haereticorum,” Tertullian was ableto counter the heretics of various tendencies with the fact that only the Church possesses the “praescriptio,” meaning only the Church is the legitimate proprietor of the faith, of the word of
God and of the tradition. The Church can use this to fend off the heretics in disputes over true interpretation. Only the Church can say, according to Tertullian, “Ego sum heres Apostolorum,” I am the heir of the apostles. By way of analogy, only the supreme magisterium of the pope or of a future ecumenical council will be able to say: “Ego sum heres Concilii Vaticani II.”
In recent decades there existed, and still exist today, groupings within the Church that are perpetrating an enormous abuse of the pastoral character of the Council and its texts, written according to this pastoral intention, since the Council did not want to present its own definitive or unalterable teachings. From the same pastoral nature of the texts of the Council, it can be seen that its texts are in principle open to supplementation and to further doctrinal clarifications. Keeping in mind the now decades-long experience of interpretations that are doctrinally and pastorally mistaken and contrary to the bimillennial continuity of the doctrine and prayer of the faith, there thus arises the necessity and urgency of a specific and authoritative intervention of the pontifical magisterium for an authentic interpretation of the conciliar texts, with supplementation and doctrinal clarifications; a sort of “Syllabus” of the errors in the interpretation of Vatican Council II.
There is the need for a new Syllabus, this time directed not so much against the errors coming from outside of the Church, but against the errors circulated within the Church by supporters of the thesis of discontinuity and rupture, with its doctrinal, liturgical, and pastoral application.
Such a Syllabus should consist of two parts: the part that points out the errors, and the positive part with proposals for clarification, completion, and doctrinal clarification.
Two groupings stand out for their support of the theory of rupture. One of these groupings tries to “Protestantize” the life of the Church doctrinally, liturgically, and pastorally. On the opposite side are those traditional groups which, in the name of tradition, reject the Council and exempt themselves from submission to the supreme living magisterium of the Church,from the visible head of the Church, the vicar of Christ on earth, submitting meanwhile only to the invisible head of the Church, waiting for better times. [. . .]
In essence, there have been two impediments preventing the true intention of the Council and its magisterium from bearing abundant and lasting fruit. One was found outside of the Church, in the violent process of cultural and social revolution during the 1960’s, which like every powerful social phenomenon penetrated inside the Church, infecting with its spirit of rupture vast segments of persons and institutions.
The other impediment was manifested in the lack of wise and at the same time intrepid pastors of the Church who might be quick to defend the purity and integrity of the faith and of liturgical and pastoral life, not allowing themselves to be influenced by flattery or fear.
The Council of Trent had already affirmed in one of its last decrees on the general reform of the Church: “The holy synod, shaken by the many extremely serious evils that afflict the Church, cannot do other than recall that the thing most necessary for the Church of God is to select excellent and suitable pastors; all the more in that our Lord Jesus Christ will ask for an account of the blood of those sheep that should perish because of the bad governance of negligent pastors unmindful of their duty” (Session XXIV, Decree “de reformatione,” can. 1). The Council continued: “As for all those who for any reason have been authorized by the Holy See to intervene in the promotion of future prelates or those who take part in this in another way, the holy Council exhorts and admonishes them to remember above all that they can do nothing more useful for the glory of God and the salvation of the people than to devote themselves to choosing good and suitable pastors to govern the Church.”
So there is truly a need for a Syllabus on the Council with doctrinal value, and moreover there is a need for an increase in the number of holy, courageous pastors deeply rooted in the tradition of the Church, free from any sort of mentality of rupture, both in the doctrinal field and in the liturgical field. These two elements constitute the indispensable condition so that doctrinal, liturgical, and pastoral confusion may diminish significantly, and so that the pastoral work of Vatican Council II may bear much lasting fruit in the spirit of the tradition, which connects us to the spirit that has reigned in every time, everywhere and in all true children of the Catholic Church, which is the only and the true Church of God on earth.