But he was correct in discerning that it was the Jesuit plan to fundamentally alter the teachings and direction of the Roman Catholic institution, and that this plan was centuries old.
The Jesuit Manipulation of the Second Vatican Council 1962 – 1965
Some years before the Second Vatican Council in the early 1960s, the Jesuits began to embrace extreme liberal and Socialist/Communist policies and practices which in times past were anathema within Roman Catholicism.
The world changed rapidly in the post-World War Two years, politically, socially and morally. The Jesuit Order discerned that the modern world would pass the Papal system by unless that system changed with the times and embraced what the world had now embraced. This is how the Papacy had always held on to its members, and how it has always sought to gain more members. Roman Catholic journalist Robert Moynihan wrote: “While the Jesuits of prior centuries, beginning with their founder, St. Ignatius, had won eternal glory for their affirmation that the life of men is finally in the transcendent realm, in that Kingdom of God which is beyond our sight… many Jesuits of our time… increasingly concluded that they needed to engage the injustices of this life, this world, and to bring to humans the physical bread made of wheat, not the metaphysical bread consecrated and mystically transformed into the life-giving body of the Lord Jesus Christ.”
To this end, the Jesuits manipulated the Second Vatican Council, or Vatican II as it is known, in the 1960s. This Council brought about a revolution of thinking and theology within the Roman Catholic system. The pope at the time was John XXIII, a pro-Communist pope, which suited the Jesuits well. They were behind many of the Council’s radical documents. They were ushering in a new order.
Viganò said: “At the beginning of the Second Vatican Council, in 1962, a maneuver was able to nullify the decision taken by the general assembly of the bishops in St. Peter’s Basilica. The bishops had rejected a proposal to put aside the schemas which had been prepared by the various offices of the Roman Curia, in order to draft new schema.
“The maneuver to nullify the decision came especially through the offices of one very prominent member of the Society of Jesus [the Jesuits], Cardinal Augustin Bea. He and others were able to convince Pope John XXIII to set aside the prepared schemas and replace them with other schemas prepared by theologians especially from northern Europe, Hans Küng, Karl Rahner, and others. This was the beginning of an opening, the first break in the wall of the procedure that had been established, in the process of creating a new Church.”
Hans Küng was a Swiss Roman Catholic priest and theologian – but a liberal in theology, an advocate of interfaith dialogue and more, who rejected papal infallibility and was forbidden to teach theology. Although not officially a Jesuit, he studied at a university operated by the Jesuits and is on record as having said, “No doubt that’s the reason it is so often said I am a Jesuit. I’m quite flattered, of course.” Whether a Jesuit or not, he was a most useful tool in their hands.
Karl Rahner was a German Jesuit priest and theologian, a liberal who was very influential at the Second Vatican Council, despite having been previously forbidden from publishing or lecturing without advance permission from Rome because of his views on the Roman Catholic eucharist and on Mariology.
It is evident, therefore, that Jesuit behind-the-scenes intrigue gave certain liberal and Socialist Jesuit and Jesuit-oriented priests great influence and authority over the Second Vatican Council, which resulted in a huge shift in the approach of the Vatican to the world, to other religious institutions, and to Papist doctrine itself. As Viganò said, they were literally “creating a new Church”.