Second Vatican Council

Second Vatican Council ex Metapedia
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Second Vatican Council
The Second Vatican Council, commonly known as Vatican II, was a Judeo-Masonic coup d'église aimed at capturing the Catholic Church.

Crypto-Judaic and Talmudic subversion
A number of the most important documents associated with the Council came about directly due to the workings of some crypto-Jews operating within the structure of the Church; Augustin Bea, Johannes Oesterreicher, and Gregory Baum being some of the most notable figures involved.^[1] There was also external influence from organised and open Jewry, who were aided and abetted in their campaign by turn-coats within the Church. The main documents effected by this were Nostra Aetate, Dignitatis Humanae and Unitatis Redintegratio.

Freemasonry creates a New Mass
One of the most controversial outcomes following on as a result of the Second Vatican Council was the usurpation of the Tridentine Mass in the Latin Church and its replacement with the Novus Ordo in 1969, which was radically different in orientation. This destroyed the most significant act of public worship for religious Catholics. Its primary creator was "Cardinal" Annibale Bugnini who was the Secretary of the Pontifical Preparatory Commission on the Liturgy at the Second Vatican Council and has been accused of being a freemason.^[2][3][4]

Protocols of the Elders of Zion

“	When the time comes finally to destroy the papal court the finger of an invisible hand will point the nations towards this court. When, however, the nations fling themselves upon it, we shall come forward in the guise of its defenders as if to save excessive bloodshed. By this diversion we shall penetrate to its very bowels and be sure we shall never come out again until we have gnawed through the entire strength of this place.	”
—Protocol #17, We Shall Destroy the Clergy.

See also

• Homosexual abuse in the Vatican II Church
• The Plot Against the Church

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Perhaps this is overstated but it is nearer the truth than the Wikipedia's bland claims.

 

Second Vatican Council - ex Wiki
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The Second Vatican Council (also known colloquially as Vatican II) addressed relations between the Roman Catholic Church and the modern world. It was the twenty-first Ecumenical Council of the Catholic Church and the second to be held at St. Peter's Basilica in the Vatican. It opened under Pope John XXIII on 11 October 1962 and closed under Pope Paul VI on 8 December 1965. Of those who took part in the council's opening session, four have become pontiffs to date: Cardinal Giovanni Battista Montini, who on succeeding Pope John XXIII took the name of Paul VI; Bishop Albino Luciani, the future Pope John Paul I; Bishop Karol Wojtyła, who became Pope John Paul II; and Father Joseph Ratzinger, present as a theological consultant, who became Pope Benedict XVI........

One of the more controversial documents^{[citation needed]} was Nostra Aetate, which stated that the Jews of the time of Christ, taken indiscriminately, and all Jews today are no more responsible for the death of Christ than Christians.
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The Wiki beats about the bush, not telling us who fed in the ideas.

 

First Vatican Council ex Wiki - https://en.wikipedia.org/wiki/First_Vatican_Council
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The First Vatican Council was convoked by Pope Pius IX on 29 June 1868, after a period of planning and preparation that began on 6 December 1864.^[1] This twentieth ecumenical council of the Catholic Church,^[2] held three centuries after the Council of Trent, opened on 8 December 1869 and adjourned on 20 October 1870.^[1] Unlike the five earlier General Councils held in Rome, which met in the Lateran Basilica and are known as Lateran Councils, it met in the Vatican Basilica, hence its name. Its best-known decision is its definition of papal infallibility.

The Council was convoked to deal with the contemporary problems of the rising influence of rationalism, liberalism, and materialism.^[2] Its purpose was, besides this, to define the Catholic doctrine concerning the Church of Christ.^[3] There was discussion and approval of only two constitutions: the Dogmatic Constitution on the Catholic Faith and the First Dogmatic Constitution on the Church of Christ, the latter dealing with the primacy and infallibility of the bishop of Rome.^[3] The first matter brought up for debate was the dogmatic draft of Catholic doctrine against the manifold errors due to Rationalism.^[4]

 

Papal infallibility

The doctrine of papal infallibility was not new and had been used by Pope Pius in defining as dogma, in 1854, the Immaculate Conception of Mary, the mother of Jesus.^[5] However, the proposal to define papal infallibility itself as dogma met with resistance, not because of doubts about the substance of the proposed definition, but because some considered it inopportune to take that step at that time.^[5] McBrien divides the bishops attending Vatican I into three groups. The first group, which McBrien calls the "active infallibilists", was led by Manning and Senestrey. This group took an extreme view that argued that all papal teachings were infallible and that papal infallibility was the foundation of the church's infallibility. According to McBrien, the majority of the bishops were not so much interested in a formal definition of papal infallibility as they were in strengthening papal authority and, because of this, were willing to accept the agenda of the infallibilists. A minority, some 20 percent of the bishops, opposed the proposed definition of papal infallibility on both ecclesiastical and pragmatic grounds. They opposed the ultramontane centralist model of the Church because, in their opinion, it departed from the ecclesiastical structure of the early Christian church. ^[6] From a pragmatic perspective, they feared that defining papal infallibility would alienate some Catholics, create new difficulties for union with non-Catholics, and provoke interference by governments in Church affairs.^[1] Those who held this view included most of the German and Austro-Hungarian bishops, nearly half of the Americans, one third of the French, most of the Chaldaeans and Melkites, and a few Armenians.^[1] Only a few bishops appear to have had doubts about the dogma itself.^[1]

 

Homosexual Abuse In The Vatican II Church ex Metapedia
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Homosexual abuse in the Vatican II Church refers to actions of homosexual abuse^[1][2] committed by Novus Ordo "priests" following the liberalising actions of the Second Vatican Council. The most numerous cases of abuse took place in the United States; typically amongst liberal Irish-American priests; and in Ireland itself. Though it also occurred to a lesser degree in other countries such as Belgium and Canada. The largest number of cases took place in the mid-1960s and the mid-1980s, the latter during the times of Karol Wojtyła.

There is controversy over the extent of the abuse and whether disproportionate coverage is given to cases in the Vatican II Church, over other areas of society or religions. Cardinal Óscar Maradiaga, a Honduran archbishop stated that the Jewish-controlled press in the United States; particularly the Sulzberger family owned New York Times and Boston Globe; were unfairly singling out the Church for revanchist propaganda reasons.^[3] Indeed one of the most defamatory journalists involved, Laurie Goodstein of the NYT,^[4][5] is a Jewess.

Typically it is presented as a "paedophile scandal", however its nature is contentious. From the available statistics on proven abuse cases, 80% of the victims were males and mostly post-pubescent;^[6] fitting the definition of homosexual, rather than paedophile abuse.^[2] This is deliberately obscured because the Western media supports homosexuality. Though the two Sexual Bolshevik perversions are in any case connected; Paul Shanley, a pro-Marxist homosexual abuser "priest" was even a supporter of NAMBLA.
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Holy Mother Church has been infiltrated in order to ruin it.

 

Council of Trent - https://en.wikipedia.org/wiki/Council_of_Trent
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The Council of Trent (Latin: Concilium Tridentinum) was an Ecumenical Council of the Roman Catholic Church. It is considered to be one of the Church's most important^[1] councils. It convened in Trent (the capital of the Prince-Bishopric of Trent of the Holy Roman Empire, in Italy) between December 13, 1545, and December 4, 1563 in twenty-five sessions for three periods. During the pontificate of Pope Paul III the Council fathers met for the first through eighth sessions in Trent (1545–7), and for the ninth through eleventh sessions in Bologna (1547).^[2] Under Pope Julius III, the Council met in Trent (1551–52) for the twelfth through sixteenth sessions, and under Pope Pius IV, the seventeenth through twenty-fifth sessions took place in Trent (1559–63).

The Council issued condemnations on what it defined as Protestant heresies and defined Church teachings in the areas of Scripture and Tradition, Original Sin, Justification, Sacraments, the Eucharist in Holy Mass and the veneration of saints. It issued numerous reform decrees.^[3] By specifying Catholic doctrine on salvation, the sacraments, and the Biblical canon, the Council was answering Protestant disputes.^[1] The Council entrusted to the Pope the implementation of its work; as a result, Pope Pius IV issued the Tridentine Creed in 1565; and Pope Pius V issued in 1566 the Roman Catechism, in 1568 a revised Roman Breviary, and in 1570 a revised Roman Missal, thus standardizing what since the 20th century has been called the Tridentine Mass (from the city's Latin name Tridentum), and Pope Clement VIII issued in 1592 a revised edition of the Vulgate.^[4]

The Council of Trent, delayed and interrupted several times because of political or religious disagreements, was a major reform council and the most impressive embodiment of the ideals of the Counter-Reformation.^[4] It would be over 300 years until the next Ecumenical Council. When announcing Vatican II, Pope John XXIII stated that the precepts of the Council of Trent continue to the modern day, a position that was reaffirmed by Pope Paul VI.^[5]
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This one is history.