Go back to The Vatican II Revolution
1. Unitatis Redintegratio – Vatican II’s Decree on Ecumenism.
Vatican II document, Unitatis Redintegratio # 1: “Yet almost all, though in different ways, long for the one visible Church of God, that truly universal Church whose mission is to convert the whole world to the gospel, so that the world may be saved, to the glory of God.”
At the very beginning of its Decree on Ecumenism, Vatican II teaches that almost everyone longs for a truly universal Church, whose mission is to convert the world to the Gospel. What is the truly universal Church whose mission is to convert the world to the Gospel? It’s the Catholic Church, of course, which alone is the one true Church of Christ. So what is Vatican II talking about, then? Why is Vatican II teaching that almost everyone longs for the truly universal Church of Christ when we already have it? The answer is that Vatican II teaches that people must long for the true Catholic Church because it teaches that it does not yet exist! For those who doubt that Vatican II was here denying that the Catholic Church exists, we will quote John Paul II’s own interpretation of this passage.
John Paul II, Homily, Dec. 5, 1996, speaking of prayer with non-Catholics: “When we pray together, we do so with the longing ‘that there may be one visible Church of God, a Church truly universal and sent forth to the whole world that the world may be converted to the Gospel and so be saved, to the glory of God’ (Unitatis Redintegratio, 1.).”
Here we see that John Paul II himself confirmed that the longing for the one visible Church of Christ is a longing on both sides – Catholic and non-Catholic, which means that in its Decree on Ecumenism (from which John Paul II was quoting), Vatican II was indeed longing for the one universal Church of Christ. Vatican II was therefore denying that the Catholic Church is the one universal Church of Christ.
Unitatis Redintegratio also affirmed that all baptized professing “Christians” are in communion with the Church and have a right to the name Christian, while not mentioning anything about the necessity for them to convert to the Catholic faith for salvation.
Vatican II, Unitatis Redintegratio #3: “For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect. The differences that exist in varying degrees between them and the Catholic Church- whether in doctrine and sometimes in discipline, or concerning the structure of the Church- do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion. The ecumenical movement is striving to overcome these obstacles. But even in spite of them it remains true that all who have been justified by faith in Baptism are incorporated into Christ, and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church.”
Notice that Vatican II teaches that these Protestant and schismatic sect members are in communion with the Catholic Church (albeit partial), and brothers of the same Church, with a right to the name Christian. The Catholic Church, on the other hand, teaches that they are outside the communion of the Church and alien to its faithful. This directly contradicts the teaching of Vatican II:
Pope Leo XIII, Satis Cognitum (# 9), June 29, 1896: “The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium.” 
The following quotation is from an article that appeared in a publication that is widely read and fully approved by the Vatican II sect, St. Anthony Messenger. We can see how this “approved” publication understood the teaching of Vatican II’s Decree on Ecumenism.
Renee M. Lareau, “Vatican II for Gen-Xers,” St. Anthony Messenger, November 2005, p. 25: “Unitatis Redintegratio (Decree on ecumenism) and Nostra Aetate (Declaration on the Relationship of the Church to Non-Christian Religions) showed marked changes in the Church’s attitudes toward other faiths. Coming from a once insular institution that had insisted that there was no salvation outside the Church and that the Catholic Church was the one true Church of Christ, the open-mindedness that characterized these teachings was remarkable. Unitatis Redintegratio affirmed that the Church includes all Christians and is not limited exclusively to the Catholic Church, while Nostra Aetate acknowledged that the truth and holiness of non-Christian religions was the work of the same one true God.”
Has Renee misunderstood Vatican II? No, we just showed that Unitatis Redintegratio does indeed teach this very thing. Now we will see that it denies that the Church is fully Catholic and affirms that the aforementioned sects have salvation.
Vatican II document, Unitatis redintegratio (# 4): “Nevertheless, the divisions among Christians prevent the Church from realizing in practice the fullness of Catholicity proper to her, in those of her sons and daughters who, though attached to her by baptism, are yet separated from full communion with her. Furthermore, the Church herself finds it more difficult to express in actual life her full Catholicity in all its bearings.”
Here, in #4 of the same Decree on Ecumenism, Vatican II denies that the Church of Christ is fully Catholic! If you believe this you cannot even say the Apostles’ Creed: “I believe in… the holy Catholic Church.” You would have to say, “I believe in the not fully Catholic Church.” But why would Vatican II assert such a ridiculous heresy? There is a reason. The word Catholic means “universal.” As we saw already, Vatican II rejects that the Catholic Church is the universal Church of Christ by teaching that almost everyone longs for the universal Church, as if it doesn’t exist.
“Cardinal” Ratzinger, Dominus Iesus #17, approved by Antipope John Paul II, Aug. 6, 2000: “Therefore, the Church of Christ is present and operative also in these Churches, even though they lack full communion with the Catholic Church since they do not accept the Catholic doctrine of the Primacy, which, according to the will of God, the Bishop of Rome objectively has and exercises over the entire Church.”
The Vatican II religion holds that the Church of Christ is bigger than the Catholic Church. Since Vatican II’s Decree on Ecumenism denies that the Catholic Church is the universal Church of Christ by longing for such a Church to exist, it follows logically that Vatican II would teach that ”the Church” (i.e., the universal Catholic Church) is not able to fully realize its catholicity/universality, due to “divisions among Christians.” In other words, according to the clear teaching of Vatican II, divisions among the countless Protestant sects, Eastern Schismatic sects and the Catholic Church prevent the universal Church (of which we are all members according to Vatican II) from fully realizing its true catholicity (universality).
All of this is a definite confirmation that Vatican II taught that heretical and schismatic sects make up the Church of Christ. Vatican II’s words about the universality of the Church of Christ being impaired by divisions among these sects would not make sense unless it held that these sects make up part of the Church of Christ. With that explained, we will quote Pope Clement VI and Pope Leo XIII to contradict this awful heresy of Vatican II.
Pope Clement VI, Super quibusdam, Sept. 20, 1351: “We ask: In the first place, whether you and the Church of the Armenians which is obedient to you, believe that all those who in baptism have received the same Catholic faith, and afterwards have withdrawn and will withdraw in the future from the communion of THIS SAME ROMAN CHURCH, WHICH ONE ALONE IS CATHOLIC, are schismatic and heretical, if they remain obstinately separated from the faith of this Roman Church.”
Pope Leo XIII, Satis Cognitum (# 9), June 29, 1896: “The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, AND ALIEN TO THE CHURCH, WHOEVER WOULD RECEDE IN THE LEAST DEGREE FROM ANY POINT OF DOCTRINE PROPOSED BY HER AUTHORITATIVE MAGISTERIUM.”
As we can see, when heretics leave the Catholic Church they don’t break its universality or catholicity. They simply leave the Church. But not according to the Decree on Ecumenism of Vatican II:
Michael J. Daley, “The Council’s 16 Documents,” St. Anthony Messenger, Nov. 2005, p. 15: “Decree on Ecumenism (Unitatis Redintegratio) desires the restoration of union, not simply a return to Rome, among all Christians. It admits that both sides were to blame for historical divisions and gives guidelines for ecumenical activities.”
According to this commentator, Vatican II taught that the Protestants and schismatics weren’t at fault for leaving the Catholic Church; both sides were to blame. Has Daley misunderstood Vatican II? No, Vatican II indeed teaches this very thing by this astounding statement:
|Vatican II, Unitatis Redintegratio #3: “The children who are born into these Communities and who grow up believing in Christ cannot be accused of the sin involved in the separation, and the Catholic Church embraces them as brothers, with respect and affection.” (http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_unitatis-redintegratio_en.html)One must carefully consider this statement to get the full impact of its malice. Without any clarification or qualification given, Vatican II issues a general statement and excuses of the sin of separation (i.e. heresy and schism) all who, having been born into Protestant and schismatic communities, grow up in them “believing in Christ.” This is incredibly heretical. It would mean that one could not accuse any Protestant of being a heretic, no matter how anti-Catholic he is, if he had been born into such a sect! This directly contradicts Catholic teaching, as we saw (e.g. Leo XIII). All who reject even one dogma of the Catholic Faith are heretics and are guilty of severing themselves from the true Church.|
Moving along, we come to # 3 of Vatican II’s Decree on Ecumenism:
Vatican II document, Unitatis redintegratio # 3: “Moreover some, and even most, of the significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written word of God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, and visible elements too.”
Here we discover more heresy in # 3 of the Decree on Ecumenism. It asserts that “the life of grace” (sanctifying grace/justification) exists outside the visible boundaries of the Catholic Church. This is directly contrary to the solemn teaching of Pope Boniface VIII in the Bull Unam Sanctam.
Pope Boniface VIII, Unam Sanctam, Nov. 18, 1302: “With Faith urging us we are forced to believe and to hold the one, holy, Catholic Church and that, apostolic, and we firmly believe and simply confess this Church outside of which there is no salvation nor remission of sin, the Spouse in the Canticle proclaiming: ‘One is my dove, my perfect one.”
Vatican II contradicted the dogma that there is no remission of sin outside the Catholic Church by asserting that one can possess the life of grace (which includes the remission of sins) outside the Catholic Church. And there is more heresy in the same section of the Decree on Ecumenism. Vatican II bluntly asserts that these communities it has been describing are means of salvation.
Vatican II document, Unitatis redintegratio (# 3): “It follows that these separated churches and communities as such, though we believe them to be deficient in some respects, have by no means been deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation whose efficacy comes from that fullness of grace and truth which has been entrusted to the Catholic Church.”
This is one of Vatican II’s worst heresies. It constitutes a rejection of the dogma Outside the Catholic Church There is No Salvation.
Pope St. Pius X, Editae saepe (# 29), May 26, 1910: “The Church alone possesses together with her magisterium the power of governing and sanctifying human society. Through her ministers and servants (each in his own station and office), she confers on mankind suitable and necessary means of salvation.”
Pope Eugene IV, Council of Florence, “Cantate Domino,” 1441, ex cathedra: “The Holy Roman Church firmly believes, professes and preaches that all those who are outside the Catholic Church, not only pagans but also Jews or heretics and schismatics, cannot share in eternal life and will go into the everlasting fire which was prepared for the devil and his angels, unless they are joined to the Church before the end of their lives …”
In its Decree on Ecumenism Vatican II also teaches that non-Catholics bear witness to Christ by shedding their blood. The following paragraph implies that there are saints and martyrs for Christ in non-Catholic Churches, which is a heresy.
Vatican II document, Unitatis redintegratio # 4: “On the other hand, Catholics must gladly acknowledge and esteem the truly Christian endowments which derive from our common heritage and which are to be found among our separated brothers and sisters. It is right and salutary to recognize the riches of Christ and the virtuous deeds in the lives of others who bear witness to Christ, even at times to the shedding of their blood.”
Basing himself on this teaching, John Paul II repeated and expanded upon this heresy many times.
John Paul II, Ut Unum Sint (# 1), May 25, 1995: “The courageous witness of so many martyrs of our century, including members of Churches and Ecclesial Communities not in full communion with the Catholic Church, gives new vigor to the Council’s call and reminds us of our duty to listen to and put into practice its exhortation.”
John Paul II, Ut Unum Sint (# 84), May 25, 1995: “Albeit in an invisible way, the communion between our Communities, even if still incomplete, is truly and solidly grounded in the full communion of the saints – those who, at the end of a life faithful to grace, are in communion with Christ in glory. These saints come from all the Churches and Ecclesial Communities which gave them entrance into the communion of salvation.”
The Catholic Church teaches dogmatically that outside the Church there are no Christian martyrs.
Pope Pelagius II, epistle (2) Dilectionis vestrae, 585: “Those who were not willing to be at agreement in the Church of God, cannot remain with God; although given over to flames and fires, they burn, or thrown to wild beasts, they lay down their lives, there will not be for them that crown of faith, but the punishment of faithlessness, not a glorious result (of religious virtue), but the ruin of despair. Such a one can be slain; he cannot be crowned.”
Pope Eugene IV, Council of Florence, Cantate Domino, Session 11, Feb. 4, 1442: “… no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained within the bosom and unity of the Catholic Church.”
In its Decree on Ecumenism, Vatican II also teaches that Eastern heretics and schismatics help the Church to grow.
Vatican II document, Unitatis redintegratio (#’s 13-15): “We now turn our attention to the two chief types of division as they affect the seamless robe of Christ. The first division occurred in the east, when the dogmatic formulas of the councils of Ephesus and Chalcedon were challenged, and later when ecclesiastical communion between the eastern patriarchates and the Roman See was dissolved… Everyone knows with what great love the Christians of the east celebrate the sacred liturgy… Hence, through the celebration of the Holy Eucharist in each of these Churches, the Church of God is built up and grows, and through concelebration their communion with one another is made manifest.”
The Catholic Church teaches that heretics are the gates of Hell.
Pope Vigilius, Second Council of Constantinople, 553: “These matters having been treated with thorough-going exactness, we bear in mind what was promised about the holy Church and Him who said the gates of hell will not prevail against it (by these we understand the death-dealing tongues of heretics)… and so we count along with the devil, the father of lies, the uncontrolled tongues of heretics and their heretical writings, together with the heretics themselves who have persisted in their heresy even to death.”
Pope St. Leo IX, In terra pax hominibus, Sept. 2, 1053, to the “Father” of the Eastern Orthodox, Michael Cerularius, Chap. 7: “The holy Church built upon a rock, that is Christ, and upon Peter or Cephas, the son of John who first was called Simon, because by the gates of Hell, that is, by the disputations of heretics which lead the vain to destruction, it would never be overcome.”
Another heresy which holds a prominent place in Vatican II’s Decree on Ecumenism is the constant expression of respect for the members of non-Catholic religions.
Vatican II document, Unitatis redintegratio # 3: “But in subsequent centuries much more extensive dissensions made their appearance and large communities came to be separated from the full communion of the Catholic Church – for which, often enough, both sides were to blame. The children who are born into these Communities and who grow up believing in Christ cannot be accused of the sin involved in the separation, and the Catholic Church embraces them as brothers, with respect and affection.”
The Catholic Church does not look upon the members of non-Catholic religions with respect. The Church works and hopes for their conversion, but denounces and anathematizes as heretical sect members those who reject Catholic teaching:
Pope Innocent III, Fourth Lateran Council, 1215, Constitution 3, On Heretics: “We excommunicate and anathematize every heresy raising itself up against this holy, orthodox and Catholic faith which we have expounded above. We condemn all heretics, whatever names they may go under. They have different faces indeed but their tails are tied together in as much as they are alike in their pride.”
Pope Pelagius II, epistle (1) Quod ad dilectionem, 585: “If anyone, however, either suggests or believes or presumes to teach contrary to this faith, let him know that he is condemned and also anathematized according to the opinion of the same Fathers.”
First Council of Constantinople, 381, Can. 1: “Every heresy is to be anathematized and in particular that of the Eunomians or Anomoeans, that of the Arians or Eudoxians, that of the Semi-Arians or Pneumatomachi, that of the Sabellians, that of the Marcellians, that of the Photinians and that of the Apollinarians.”
Vatican II’s Decree on Ecumenism also teaches that in theological matters we must treat with non-Catholics on an equal footing.
Vatican II document, Unitatis redintegratio # 9: “We must get to know the outlook of our separated fellow Christians… Most valuable for this purpose are meetings of the two sides – especially for discussion of theological problems – where each side can treat with the other on an equal footing, provided that those who take part in them under the guidance of their authorities are truly competent.”
Please notice how specifically the wording of Vatican II’s Decree on Ecumenism is condemned by Pope Pius XI’s encyclical against ecumenism. Vatican II recommends that we “treat” with heretics on an equal footing, while Pope Pius XI describes the heretics as willing to “treat” with the Church of Rome, but only as “equals with an equal”! When one reads the incredible specificity with which Vatican II contradicted the past teaching of the Magisterium, one can only ask: was Satan himself writing the documents of Vatican II?
Pope Pius XI, Mortalium Animos (# 7), Jan. 6, 1928, speaking of heretics: “Meanwhile they affirm that they would willingly treat with the Church of Rome, but on equal terms, that is as equals with an equal...”
Go back to The Vatican II Revolution
 Decrees of the Ecumenical Councils, 1990, Vol. 2, p. 908.
 The Papal Encyclicals,by Claudia Carlen, Raleigh: The Pierian Press, 1990, Vol. 2 (1878-1903), p. 393.
 Renee M. Lareau, “ Vatican II for Gen-Xers,” St. Anthony Messenger, November 2005, p. 25.
 Decrees of the Ecumenical Councils, Vol. 2, p. 912.
 “Cardinal” Ratzinger, Dominus Iesus #17, approved by John Paul II, Aug. 6, 2000.
 Denzinger 570a.
 The Papal Encyclicals,Vol. 2 (1878-1903), p. 393.
 Michael J. Daley, “The Council’s 16 Documents” St. Anthony Messenger, Nov. 2005, p. 15.
 Decrees of the Ecumenical Councils, Vol. 2, p. 910.
 Denzinger 468.
 Decrees of the Ecumenical Councils, Vol. 2, p. 910.
 The Papal Encyclicals, Vol. 3 (1903-1939), pp. 121-122.
 Decrees of the Ecumenical Councils, Vol. 1, p. 578; Denzinger 714.
 Decrees of the Ecumenical Councils, Vol. 2, p. 912.
 The Encyclicals of John Paul II, Huntington, IN: Our Sunday Visitor Publishing Division, 1996, p. 914.
 The Encyclicals of John Paul II, p. 965.
 Denzinger 247.
 Denzinger 714.
 Decrees of the Ecumenical Councils, Vol. 2, pp. 915-916.
 Decrees of the Ecumenical Councils, Vol. 1, p. 113.
 Denzinger 351.
 Decrees of the Ecumenical Councils, Vol. 1, p. 233.
 Denzinger 246.
 Decrees of the Ecumenical Councils, Vol. 1, p. 31.
 Decrees of the Ecumenical Councils, Vol. 2, p. 914.
 The Papal Encyclicals, Vol. 3 (1903-1939), p. 315.