Recently, the Society of St. Pius X (SSPX) has been accused of Protestantism.
Although Integrity Magazine has already addressed one proponent of these claims, Bishop Thomas Paprocki, it is beneficial to take a further look at the contradictory — and ironic — reality that the postconciliar religion constitutes not only Protestantism, but Protestantism taken to its logical and purest conclusion.
In order to do this, it is important to penetrate the so-called Protestant Reformation beyond its euphemistic misnomer. Not only must we realize that it was not a “reformation,” but, more importantly, we need to reconcile ourselves intellectually to the fact that it was one of the most profound diabolical manifestations of the One Revolution set in motion by Lucifer with his fall.
It is therefore correct and advisable to replace “Protestant” with “rebellion,” “revolution,” and “revolt.” This revolution, which was the precursor to the French and American Revolutions, as well as the Communist Revolution and the Cultural Revolution of the 1960s, was nothing but a rejection of Christ, His Kingship, His teachings, and His Church.
This spirit of revolt would find its ultimate expression — and consequent cancerous growth — at the Second Vatican Council and in the religion the Council spawned.
To merely superimpose the characteristics of the original Luther-led revolt onto the postconciliar Church is naïve and insufficient. The essence of Protestantism went far beyond merely rejecting the papacy or the sacraments. These were only some of the outward manifestations of this revolution par excellence.
Vatican II as the culmination of rebellion
To recognize the postconciliar “Church” as “Protestantism on steroids,” one needs to understand the satanic, Christ-rejecting spirit behind it. It is hardly surprising to note that at this stage of the Great Apostasy, heretics like Jorge Bergoglio and German Bishop George Bätzing both celebrated the revolutionary Martin Luther years ago.
In its darkest heart of hearts, Protestantism is the exaltation of private judgment — or, put differently, making man as the ultimate arbiter — over divine authority. This necessarily led, gradually over approximately 500 years, to the erosion of immutable truth and the subordination of the supernatural to the spirit of the age.
The observer needs to understand this principle in order to truly comprehend the postconciliar religion. Like Protestantism, it is not a collection of doctrines (rather, relativism is its only doctrine), but ultimately an ongoing attempt to subordinate the Church to the will of man and the world. In other words, as in occultism, man’s will and desires become the authority. Instead of heeding Scripture’s warnings to war against the world, the flesh, and the devil, the neo-Protestant postconciliar religion succumbs with great enthusiasm to these three enemies of the soul.
Contrary to what many believe, Vatican II did not magically invent Modernism. This “synthesis of all heresies” was another stage in the same ongoing revolution of which Protestantism had been an earlier phase. Today, synodality is the logical manifestation and mutation of both Protestantism and Vatican II’s Modernism.
This Protestant — or, more correctly, revolutionary — spirit manifested itself in different ways in the destructive tsunami that followed the Second Vatican Council.
Liturgical revolution
The first way in which it manifested itself, and which most honest faithful Catholics can recognize because of its vulgar fruits, can be found in the liturgical revolution.
Whereas every aspect of the preconciliar liturgy — every gesture, prayer, and symbol — pointed toward and embodied the unbloody sacrifice on Golgotha, the postconciliar butchering transformed what could hardly still be called Catholic liturgy into a shared meal, or, more precisely, Protestant communion.
Suddenly, “Father Bob” faced the people, made jokes, and spoke in the vernacular, while the altar was replaced by a table. Participation by the laity became a hallmark of the new Protestantism, and because revolution is never stagnant, it mutated into the abomination we see today, where unconsecrated hands distribute the Eucharist, women run Vatican dicasteries and diocesan deaneries, female “priestesses” grows ever stronger.
The Dispatch
In the final analysis, the famous statement by the suspected Freemason and architect of the God-offending new liturgy, Archbishop Annibale Bugnini, came true: “We must strip from our Catholic prayers and from the Catholic liturgy everything which can be the shadow of a stumbling block for our separated brethren.”
From specific prayers to the wholesale desecration of the Church’s liturgical treasure, it is now clear that it was impossible merely to soften Catholicism so that it would be palatable to the so-called “separated brethren.” The Luciferian spiritual beast of revolution was — and is — unsatiable and would not rest until it had fully Protestantized (revolutionized) Christ’s Church.
The stunning success of Protestantizing the Catholic Church was accurately summarized by Max Thurian, a Protestant observer invited to participate in the postconciliar discussions. Thurian remarked that one fruit of the new Order of Mass would be that non-Catholic communities could celebrate the Lord’s Supper using the same prayers as the Catholic Church. Another Protestant Professor (of Dogmatic Theology), M.G. Seigvalt, noted that “nothing in the renewed Mass need really trouble the Evangelical Protestant.” These were no small admissions.
The famous Ottaviani Intervention, submitted in 1969 with the support of Cardinals Alfredo Ottaviani and Antonio Bacci, warned that the Novus Ordo Missae was nothing less than “a striking departure from the Catholic theology of the Holy Mass as it was formulated in Session XXII of the Council of Trent.”
An ecclesiological revolution
But the Revolution did not limit itself to dragging only the liturgy to the Protestant guillotines. It also went for the jugular of the Catholic Church’s claim that it alone is the custodian of the fullness of revelation and that all who have wandered should return to her.
In the wake of the Council, Protestants were no longer men and women who desperately needed to be guided back to Mother Church for the sake of the salvation of their souls, but instead became “separated brethren.”
Once this domino of ecumenism fell, the rest quickly followed. Jews had a separate covenant, Muslims worshipped the same God, and, inevitably, today —as further evidence that the postconciliar religion is radical Protestantism — all religions are considered valid paths to God. These are direct consequences of the “personal religion” of Protestantism that crept into the postconciliar religion. After all, if you are free to interpret Scripture, then you should be free to “discern” which religion “suits you.”
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When the neo-Protestant revolutionaries emerged from their Trojan horse and entered the palace, they needed to depose the King, and this they did with the Council’s declaration Dignitatis Humanae. The Catholic confessional state was reduced to a historical footnote and replaced with a civil right to religious liberty, as was found in Protestant nations.
Also in the crosshairs of these bloodthirsty revolutionaries was the Church’s ecclesiology. After the Council, the Church was no longer presented as the very Mystical Body of Christ but became just another (Protestant) denomination that allegedly “subsists in” the Catholic Church.
This ambiguity dragged the Catholic Church down to the level of the Protestant sects and ultimately to the level of the religions of the nations whose gods are demons.
The infiltration process
As Protestantism advanced throughout the world incrementally, we can now see, with the benefit of hindsight, that it advanced within the structures of the Catholic Church in much the same way: sometimes through explicit heresy, but more often through a subtler mood, method, emphasis, and orientation.
The rotten fruits today are many and continue to multiply. Initially, there was the loss of belief in the Real Presence, a drop in vocations, infrequent confessions because nothing is a sin anymore except Catholicism itself, as well as the near-total disappearance of genuine missionary zeal.
Under its latest guise — synodality — this neo-Protestant postconciliar “faith” is yielding ever darker fruits. Today we see tolerance toward gender-confused and the gender-mutilated persons, approval of openly homosexual clergy, and a blatant celebration of man as the new god (the doctrine of “human dignity”).
Faithful Catholics would therefore not be amiss in experiencing certain misgivings about the terminal stage in which the postconciliar church finds itself. The new Synodal Church is merely the Protestant horror movie played to its end.
