After Vatican II
The Roman Catholicism of the post-conciliar world was radically different in many respects from that of the pre-conciliar world, in Rome’s approach to the world: to politics, economics, social issues, etc. This was the Jesuits’ plan all along.
At first, and for a couple of decades after Vatican II, there was massive disruption, even disarray, within the ranks of the Jesuits, and in other religious orders. Vatican II turned Roman Catholicism on its head, and many Jesuits and others were simply unprepared for the rapid changes which were taking place. Jesuit priest Paul Shaughnessy wrote: “Almost overnight the pope’s light infantry [the Jesuits] became a battalion in which every man decided for himself which war he was fighting. The result was an institutional nightmare: confusion and cowardice at the top; despair, rage, and disillusionment in the ranks. American Jesuits went from 8,400 members in 1965 to 3,500 today [in 2012].” Although top Jesuits had manipulated and hugely influenced Vatican II, the Jesuit rank and file were not prepared for the massive upheaval it caused in their own ranks, not to mention throughout the Roman Catholic world. For some years there was huge confusion and disillusionment. Large numbers even left the priesthood. The world they knew – the pre-Vatican II world – had been turned upside-down. Only a comparative few were privy to the sinister reasons for these changes.
In time, however, the long-term purpose of the Jesuits began to manifest itself, and things stabilised. But Roman Catholicism now looked very different from what it had before Vatican II. And things were going to change even more in the decades to come. A seismic shift had occurred. The aftershocks would be huge.
After Vatican II the Jesuits continued to develop and expand their pro-Communist and doctrinally liberal agenda. Moynihan wrote: “attracted by the task of conforming the [Roman Catholic] faith to the assertions of modern science, influenced by the speculations of Jesuits like Fr. Teilhard de Chardin and Fr. Karl Rahner, many tended increasingly to regard these Popes [i.e. Paul VI, John Paul I and II, and Benedict XVI], and their curias, as attached (regrettably) to a set of myths about Christ and his ‘Good News’ which (regrettably) prevented the Catholic Church, and the Jesuit order as the vanguard movement in the Church, from leading humanity into an era of social and political justice that would be endlessly postponed if the shackles of mysticism were not broken.”
This is why the Roman Catholicism of today is in many respects so different from that of the 1950s and earlier. On paper, most of the old, traditional Roman Catholic beliefs are still there – but they are no longer given paramount place in Roman Catholic teaching. The Jesuits have seen to it that the modern “Church” of Rome focuses primarily on issues of liberal/Socialist/Marxist politics, economics, and social justice. The emphasis is now on this world, the making of a supposedly better world in the here and now, rather than on teaching about a world to come. Spiritual theology is out; political liberation theology and social justice issues are in.
Viganò said: “Essentially, the Jesuits came to believe that they had a different mission than their predecessors, a mission to struggle for justice in society, and not primarily to convert and save souls…. They came to believe that fighting for social justice should become their chief mission, not preaching Christ crucified. So, almost imperceptibly at first, they turned away from the Gospel, replacing Christ with an ideal of social and economic justice. That ideal, expressed in theological terms as Liberation Theology, was heavily influenced by Marxism, and that led to further deviations and departures from our tradition. In this way, the greatest order in the Church was seduced.”
Again, Viganò was right about what had influenced the Jesuits in modern times. But he was also wrong – and not just about the fact that the Jesuits ever preached the Gospel (for of course neither they, nor any other priests of Rome, ever have). Yes, the Jesuits came to believe that in the world today they must “struggle for justice”, using Marxism disguised as “Christianity” in the form of the diabolical teachings of Liberation Theology. And yes, they knew that this would be a different mission from that of their predecessors – but different only because changed times required them to follow new tactics! It was a different mission as regards its approach and its tactics, but the same mission the Jesuits have always had: to conquer the world for the Papacy by any means. Their belief is that by engaging in modern “social justice” causes, they will “convert souls” (to Romanism, not to true Christianity of course).
That this mission of the Jesuits in modern society was and is an integral part of the Jesuit plan for world conquest is shown by the following words, spoken by the Jesuit general Pedro Arrupe in an address to the Jesuit Order in 1975: “The problem lies precisely in this, that that equilibrium and integration must be kept; thus it happens that activities that seem most distant from the priesthood, because they seem more secular or material, are assumed, integrated, directed and vivified by the very priestly character of the apostolic man.”