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“However, it will be found that more often than not the abuses committed in the name of Vatican II have no specific justification in an official document. The Constitution on the Liturgy contains much sound doctrine, some important doctrinal points which could have received much clearer emphasis - why was the word "transubstantiation" not used? - and some guidelines for reform which, in certain respects, have proved a blueprint for revolution. It does not contain one word to indicate that by 1973 it would be possible , in some countries, for standing communicants to receive the host in their hands from a girl in a mini-skirt, not as an aberration but in accordance with regulations laid down by the Vatican. But the fact that they have the approval of the Vatican does not in any way affect the fact that they are abuses. The atmosphere the Council generated (the "spirit of Vatican II") and the documents it promulgated set in motion a process of self-destruction, as the statistics cited in Appendix IX prove beyond any possible doubt. (pages 227-8)”

“In many respects, the documents were a dead letter from the day they were promulgated, and there is no longer a great deal to gain from insisting that they mean one thing rather than another. What is needed is a clear restatement of authentic doctrine, and a reinstatement of traditional practices (particularly the Mass of St. Pius V), which could bring an end to the present chaos - even if it meant the departure of large numbers of those whose adherence to the Church is no more than nominal. (page 228)”

“We must make it clear that we will not allow any interpretation of the Council to be used to browbeat us into changing a single article of our traditional Catholic faith, and that far from regarding it as some sort of super-council, we regard it as the least of all the councils; that when seeking clear and definite guidance we will look back to its predecessors. (page 229)”

“When a Protestant praises some aspect of a Vatican II document as a step towards Protestantism, it can be argued that he is in error as this cannot be the case - but prior to the Council, Catholic teaching had been stated so clearly and so explicitly that no such impression could have been given. Only one interpretation, the orthodox Catholic interpretation, was possible. (page 84)”

“It is fashionable today to praise the Church of the first four centuries, to extol primative practice. How would the Church of the first four centuries have regarded Archbishop Whealon? Anyone who is remotely acquainted with Church history can give one answer and one answer only. Archbishop Whealon would have been regarded as an apostate; he would have been anathemized, and every true Catholic bishop would have broken off communion with him. I believe that the Church of the first four centuries was right. I believe that Archbishop Whealon is at least a de facto apostate. It seems a harsh thing to say. It may make me appear harsh and intolerant - but nonetheless it is the truth. Cardinal Newman has a magnificent sermon upon this very point, "Tolerance of Religious Error". He castigates those who concern us not to uphold truth but to avoid the appearance of being intolerant. Once again I must repeat, those who possess the truth, those who love the truth, cannot tolerate error . . . Furthermore, I submit that Archbishop Whealon's conduct would have been considered incompatible with Catholicism not only by the Church of the first four centuries - it would have resulted in his immediate excommunication by every Roman Pontiff up to and including Pope John XXIII. I accept that what I am saying will make me appear singular, intemperate, and extreme in the ecumenical climate of the Conciliar Church but the viewpoint I am putting forward would have been accepted by 99% of Catholics up to Vatican II. Read the encyclical Mortalium Animos of Pope Pius XI, read the relevant encyclicals of Pope Pius XII. If Archbishop Whealon is right, the the Church has been wrong for 2,000 years. (chapter 8)”

“What is most astonishing, most alarming is the fact that although these deficiencies were obvious to a layman like myself, with no specialized theological knowledge, almost every Catholic hierarchy in the world pronounced in favour of the ARCIC Statements. The gravity of this fact cannot possibly be exaggerated. Can there have been such a virtually universal failure of the Teaching Church (Rome excepted) since the Arian heresy?”

“Archbishop Lefebvre's detractors frequently accuse him of rejecting or defying a General Council of the Church. Such a claim requires a great deal of clarification before it can be proved true or false. Is it claimed, for example, that Mgr. Lefebvre has denied that Vatican II really was a general council; that its documents were not approved by a majority of the Council Fathers and confirmed and promulgated by the Pope? What Archbishop Lefebvre has claimed in fact is that the reforms imposed in the name of the Council constitute an inexcusable breach with Tradition and are destroying the Church. He insists further that the seeds of this process of self-destruction can be found within the Council itself. If what he claims is true, then he is right to reject the post-conciliar reforms and to urge the Faithful to do so; indeed, it would be his duty in conscience to take this step even if it meant, as it has done, that he should decline to accept the clearly expressed wishes of the Pope.”

“It is hard to believe that many of those now exercising authority in the Church appears to have as their dearest ambition the obliteration of the most Sacred Prayer [1962 Latin Mass] from the face of the earth - and would it be too outrageous to suggest that where they do manage to obliterate the Sacred Prayer, the sacrifice which it enshrines may vanish too?”