KAROL WOJTYLA AND THE NEW CONCILIAR CHURCH - See also: 38 years after the interreligious coven of Assisi … - In 1977, about a year before he became “Pope” John Paul II, the Polish cardinal Karol Wojtyla stated explicitly that the Second Vatican Council’s teaching had changed the very nature of the Church: “The Church … succeeded, during the second Vatican Council, in re-defining her own nature” (Wojtyla, Sign of Contradiction, p. 17). To see a scan of the page where this quote appears in the book, CLICK HERE. Think about what Wojtyla is saying here: that the council defined a new church into existence, that the church of and after Vatican II is not the same church as the one prior. That’s what redefining the nature of the church means, for the nature makes a thing what it is.
THE TEXT: “The journey of the spirit towards God emerges from the depths of creatures and from the intimacy of man. (...) The modern mentality is based on the experience of man and on the affirmation of the transcendence of the human person. Man surpasses himself. Man must surpass himself. The drama of atheistic humanism (...) consists in stripping man of his transcendental character, in destroying his definitive personal significance. (...) The Trappist or the Camaldolese confess to this God in their life of silence. The Bedouin turns to Him in the desert, when the hour of prayer arrives. And perhaps also the Buddhist who, concentrated on his contemplation, purifies his thought preparing the way to nirvana. (...) The Church of the living God brings together all men who, in whatever way, take part in this marvellous transcendence of the human spirit. And all of them know that no one will succeed in fulfilling their deepest desires. The manifestation of this transcendence of the human person is found in the prayer of faith, but also at times in profound silence. This silence, which at times seems to separate man from God, is nevertheless a special act of the vital union between God and the human spirit. The Church of our time has become particularly aware of this truth and, in its light, has succeeded in redefining, at the Second Vatican Council, her own nature.”
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IT IS A TRANSLATION FROM THE SPANISH VERSION:
“El itinerario del espíritu hacia Dios emerge de lo profundo de las creaturas y de lo íntimo del hombre. (...) La mentalidad moderna se apoya en la experiencia del hombre y en la afirmación de la trascendencia de la persona humana. El hombre se supera a sí mismo. El hombre debe superarse a sí mismo. El drama del humanismo ateo (...) consiste en despojar al hombre de su carácter trascendental, en destruir su definitva significación personal. (...) A este Dios confiesa el trapense o el camaldulense en su vida de silencio. A Él se dirige el beduino en el desierto, cuando llega la hora de la oración. Y tal vez también el budista que, concentrado en su contemplación purifica su pensamiento preparando el camino hacia el nirvana. (…) La Iglesia del Dios viviente congrega a todos los hombres que, en cualquier forma, toman parte de esta maravillosa trascendencia del espíritu humano. Y todos ellos saben que nadie logrará colmar sus deseos más profundos. La manifestación de esta trascendencia de la persona humana la constituye la oración de fe, pero en ocasiones también el profundo silencio. Este silencio, que a veces parece separar al hombre de Dios, es no obstante un acto especial de la unión vital entre Dios y el espíritu humano. La Iglesia de nuestro tiempo se ha hecho particularmente consciente de esta verdad y, por ello, a su luz ha logrado redefinir, en el Concilio Vaticano II, su propia naturaleza.” - Source: KAROL WOJTYLA Y LA NUEVA IGLESIA CONCILIAR - A …