Vatican II Created a Pan-Ecumenical Religion

The post-Vatican II period has been characterized by persistent calls for "unity" by progressivist theologians and the hierarchy of the Holy See albeit a "forced" and false unity which has required that all doctrinal/dogmatic differences between various religions be ignored--e.g. Pope Paul VI kissing the feet of the Greek Orthodox prelate, Pope Benedict praying with members of multiple other religions and distributing communion to heretics including Brother Roger Shuutz of the Taze community, Pope John Paul II kissing the Koran etc. This has apparently been done in hopes of creating a one-world universal pan-ecumenical religion.

An important part of this Conciliar ecumenical development program has been the promulgation of so-called "anonymous Christianity" in which it is purported that all human beings have the "seeds of the Word" within them by virtue (presumably) of being created in God's image and are thus by extension recipients of Christ's redemptive work on the Cross. Thus, even polytheists and atheists are said to be capable of being saved without conversion to Christianity let alone Roman Catholicism.

What this means is that the pan-ecumenical religion of the post-Vatican II Conciliar Church is also characterized by an acceptance of if not outright belief in universal salvation--for example see the supportive writings of Cardinal Hans Urs von Balthasar and conservative Catholic Priest (Protestant minister turned Roman Catholic) editor of First Things Fr. Richard John Neuhaus (who quotes Balthasar on universal salvation) among other progressivist theologians such as Fr. Edward Schillebeeckx, Fr. Marie Dominique Chenu, Fr. Hans Kung, Karl Rahner, Fr, Luis Maldonado (Rahner's disciple), Cardinal's Avery Dulles, Julius Dophner, Yves Congar etc. Not only is it no longer necessary to convert to Roman Catholicism to be saved, all people with a sincere belief (albeit temporary) system who try to live by some kind of moral code--are assumed to be saved--Fr. Hans Kung for example has written essentially as much. Kung has also said:

"Decisive doctrinal differences in understanding the sacraments, above all in determining their relationship with the word as well as their origins, number, and efficacy can be considered outdated. In principle, this is valid also for the problem of the Eucharist...From the standpoint of the New Testament, it is certain that we do not need any uniform Church, much less any uniform theology..." (Vaticano III: problemi e prospective per il futuro," V. A., Verso las chiesa del terzo milennio, pp. 77-78)

Apparently, Kung believes that it is immaterial whether Jesus Christ is substantially present in a unique way in the Eucharist. The doctrine of the "real presence" of Christ in the Eucharist like all other doctrinal differences is of no consequence when it comes to building the pan-ecumenical post-Conciliar universal religion of Progressivist's. What we have here is total doctrinal and liturgical anarchy/nihilism--virtually anything counts as religious belief/worship including satanism and atheism provided they are seriously/sincerely held--at least temporarily.

If one assumes that Progressivist's desire to create a pan-ecumenical religion which they term the "Church of Christ" open to schismatics, apostates, even to atheists and that doing so has become the overriding concern, to the complete repudiation of all traditional doctrine/dogma and in its place construct a generic global religion based solely on a feelings-based communitarian amalgam of disparate entities--it is possible to understand all of the seemingly incomprehensible developments which have befallen the Roman Catholic Church since 1962.

This is a shocking statement but on careful analysis it is the only one which seems to fit the evidence when looked at dispassionately in an a-posteriori way. Progressivists have systematically secularized the Roman Catholic Church and have managed through "dialogue" to remove all doctrinal stumbling blocks to the creation of a pan-ecumenical religious entity based solely on visceral comfortability and sincerity of belief. Moreover, this new universal entity via the doctrine of anonymous Christianity (invoking "seeds of the Word") provides salvation for all-- even avowed atheists. This begins to sound dangerously close to the total apostacy prophesied in Sacred Scripture.

How is it possible to harmonize this with the traditional (perennial) teachings of the pre-Vatican II popes without violating the law of non-contradiction? No wonder Vatican II repudiated Thomism and the entire scholastic system with its exquisite attention to definition, detail and rigor in polemics.

--Dr. J. P. Hubert