That sinks its principles in ecclestical Tradition and in the supernatural values of divine revelation; and a priestly formation open to the vague culture of perennial becoming. A Liturgy : that finds its strength in the so called traditional Mass (and its reassertion of the social kingship of Our Lord Jesus Christ; and an anthropocentric and sociological liturgy, where the collective takes precedence over the value of the individual, where prayer ignores latria, where the assembly becomes the main actor and God gives way to man. A Freedom : in which “Liberation” comes from the observation of the Ten commandments, the percepts of the Church and the just laws of the state)(all of which has a duty to discover)(together with the love and service of God: and a freedom which is becoming the one world religion —-which remains silent about God’s law, disengages individuals from society both ethically and religiously, and leaves the solution of all problems to individual conscience. A Theology : that draws its contents from specific sources (revelation, tradition, the Magesterium, the Fathers of the church, the liturgy) : and a theology that opens its doors to the worldly resolution of all current cultural emergencies (even in stark contrast to the above sources), in a spasmodic auto reform which leaves room for pluralism in philosophy, complying itself now to this and now to that. A Soteriology closely connected to the person and the redemptive work of the Incarnate Word, to the Holy Spirit’s application of the Redeemer’s merits, to the sacramental intervention of the church and to the cooperation of baptized individuals; a soteriology that regards the unity of mankind to be the result of the Incarnation of the Word in which (of Gaudium Specs 22) each man finds his own identification. An ecclesiology which identifies the Church as the mystical body of Christ and recognizes in His sacramental Presence the vital secret of the being and action of the church, of its rejuvenation in the passage of time, its strengthening even in times of the most cruel persecutions, its unity and uniqueness despite schisms and defections, its sanctifying holiness despite its children’s sin and an ecclesiology that considers the Catholic church as a component of the Church of Christ together with other components, that numbs the missionary spirit in this mythical Church of Christ that preaches dialogue but doesn’t evangelize, and above all that renounces proselytism as if it were a mortal sin.
An expiatory sacrificial Mass which celebrates the mystery of the Passion, the death and resurrection of Christ by the representation of the act of sacra mentally as the act of various scarification; and a Mass where the Priest is only the President and all who assist play an “active part” in the sacrament thanks to the fact that Faith is not based on God who reveals himself but is an existential answer to God who challenges us.
A Magisterium aware of having in its custody the sacred deposit of Divine revelation with the task of interpreting it and transmitting it to future generations through Ecumenical Councils, through the successors of Peter(summit and synthesis of any ecclesiastical instance) as well as through the Apostle’s successors, as long as they are legitimate and in communion with the Roman Pontiff; and a pal Megisterium that, far from considering itself voice of the teaching church, submits the church itself to the college of Bishops, gifted with the same rights and duties as that of the Roman Pontiff. A religiosity that realizes the coming vocation of man to the love and service of his neighbor for God’s sake; and religiosity that subverts this natural order, that makes man its “focus and at least in practice if not in theory, replace God by him”. (This is bodily lifted from an article by Vatican theologian Mgr Brunero Gherardini on Tradition that is lost after Vatican II, that appeared in the Italian Magazine “Divinitas”(Jan-Mar 2010). No wonder the Pope Benedict knows well the errors and the damage done to the common laity by Vatican II, and slowly wishes to correct that position, example he introduced Traditional mass and has given options to the laity to follow the old tradition before Vatican II. We all think Vatican II is an academic exercise of the Bishops then. Nobody these days speaks of it and it is all forgotten, good for the church. Unfortunately Bishops still think they own the Catholic church, but the laity are assertive, they can demolish the church, as the events have shown after Vatican II, the church lost nearly 300 million Catholics to cults and sects. They say Vatican II was a Protestant type of council, may be Martin Luther has the last laugh.
Dialogue: These days in missionary countries specially in India, Bishops participate and organize dialogue with other religions, forgetting, why Christ came in to the world as Savior and Redeemer they try to equate Catholicism with other religions on equivalent basis. The participants feel that their religion leads all to God, as Swami Vivekananda said long time ago, “as the rivers merge in the Ocean” all religions merge with God. Our Bishops have forgotten their theology and scriptures. They think dialogue with other religions brings them exposure and honor. Anyway it is well-known that they forget Christ in Dialogues it is mere an academic exercise, nothing comes out of it. As far as we know in the western countries it is never held by Bishops, in Asia it is common.