The feast day of St. Charles Borromeo is a wonderful opportunity to show that the Conciliar Church created at the Second Vatican II anti-Council (1962-65) and all the changes that came in its wake are strikingly similar to what St. Charles faced in the 16th century. Not only has the Vatican II Church adopted many of the doctrines and practices of Protestantism, but they copied many of their methods in bringing about the Conciliar revolution.
By all accounts, St. Charles was instrumental in bringing to a conclusion the Council of Trent which began, in part, the Catholic Counter Reformation and led to a flowering of the Faith for centuries to come. “[When] the Fathers of Trent gathered together once more,” writes Dom Prosper Guéranger in his magisterial, The Liturgical Year, “Charles was the providence and the tutelary angel of this august assembly.”*
To him it owed its material organization, its
political security, the complete independence
of its deliberations, and their thence-forward
uninterrupted continuity. . . . [H]e was the
intermediary between the Pope and the Council.
The presiding legates soon gave him their full
confidence as is proved from the pontifical
archives; to him, as to the ablest counsellor and
most reliable support, they daily had recourse in
their solicitudes and anxieties.
The Council of Trent is perpetuated in the
Church by means of the Roman Congregations
charged with its continual application, and with
ensuing obedience to the pontifical constitutions
which have followed and completed it. Charles
suggested the measures adopted for this end by
Pius IV, . . . . He caused the liturgical books to be
revised, and the Roman catechism to be compiled.
All that is needed to show that Newchurch is not Catholic, but a smorgasbord of Protestant and Jewish practices and beliefs is to look at just some of the anathemas contained in the decrees of the Council of Trent which St. Charles oversaw:
If anyone says that man is justified before God by his own works (whether done through the teaching of human nature or the law) without the grace of God through Jesus Christ, let him be anathema.
If anyone denies that in the sacrament of the most holy Eucharist are contained the body and blood, the soul and divinity of our Lord Jesus Christ, calling it a sign, let him be anathema.
If anyone says that in the sacred and holy sacrament of the Eucharist, the substance of the bread and wine remains with the body and blood of our Lord Jesus Christ and denies the conversion of the bread into the Body and the wine into the Blood which the Catholic Church calls transubstantiation, let him be anathema.
If anyone says that it is lawful for Christians to have several wives at the same time and this is not prohibited by divine law, let him be anathema.
If anyone says that there is not in the New Testament a visible and external priesthood or there is not any power of consecrating and offering the true body and blood of the Lord and forgiving and retaining sins, but only an office and ministry of preaching the Gospel, or that those who do not preach are not priests at all, let him be anathema.
If anyone says that the mass is only a sacrifice of praise and thanksgiving or a bare commemoration of the sacrifice consummated on the cross, (not a propitiatory sacrifice) or that it profits him only who receives and ought not to be offered for the living and the dead for sins, pains, satisfactions and other necessities, let him be anathema.
Many more could be cited, but it should be clear that those who remain in the Novus Ordo structure are rejecting the Council of Trent and St. Charles Borromeo. Instead, they choose to follow false shepherds and wolves of the Vatican II Church which will lead them to an unpleasant (to say the least) eternal future.
*Dom Prosper Guѐranger, The Liturgical Year, vol. XV, 168-69.
Posted by editors/11-4-’19