Talking about the heretic Second Vatican Council

In general, the mentality at the Second Vatican Council was little if at all Catholic.
This can be said because of an inexplicable and undeniable man-centeredness and sympathy for the "world" and its deceptive values, all of which ooze from all of the Council's documents. More specifically, Vatican II has been accused of substantive and relevant ambiguities, patent contradictions, significant omissions and, what counts even more, of grave errors in doctrine and pastorality.

First of all, ambiguity pervades the Second Vatican Council's nature as to law (i.e., "juridical nature"). This remains unclear and appears indeterminate because Vatican II termed itself simply a "pastoral Council" which, therefore, did not intend to define dogmas or condemn errors. This can be seen from the address delivered at the Council's opening by Pope John XXIII on October 11, 1962, and in the Notificatio, publicly read on November 5, 1965. Therefore, the Council's two Constitutions, Dei Verbum (on Divine Revelation) and Lumen Gentium (on the Church), which, in fact, do concern matters of dogmas of the Faith, are dogmatic only in name and in a solely descriptive sense.

The Council wanted to disqualify the "authentically manifest and supreme ordinary Magisterium" (Pope Paul VI). This is an insufficient figure of speech for an ecumenical council since such councils always embody an extraordinary exercise of the Magisterium, with the Pope deciding to exercise its exceptional nature together with all of the bishops assembled by him in council. He acts therein as the suprema potestas of the entire Church, which he possesses by Divine right. Neither does reference to the "authentic character" of Vatican II explain things, because such a term generally means "authoritative" relative to the Holy Father's sole authority, not to his infallibility.

The "mere authenticum"ordinary Magisterium is not infallible, while the ordinary Magisterium is infallible. 

In any case, the ordinary Magisterium's infallibility does not have the same characteristics as the extraordinary Magisterium.

Thus, it cannot be applied to the Second Vatican Council. It is necessary to realize that the point in question is how many bishops throughout the Catholic world are teaching the same doctrine, and not how many are present at a Council. Such being Vatican II's actual juridical nature, it is certain that it did not wish to impart a teaching invested with infallibility.

It is true that Pope Paul VI himself said that the Council's teaching ought to be "docilely and sincerely" accepted by the faithful, that is, with (we specifically note) what is always called "internal religious assent," something required of any pastoral document, for instance. This assent is obligatory, but only on the condition that sufficient and grave reasons do not exist for not granting such assent.

Might a question of "grave reason" be concerned when alterations in the deposit of Faith are evident? Already during Vatican II's tormented discussions, cardinals, bishops, and theologians, faithful to dogma, repeatedly noted the ambiguities and errors which were infiltrating Council texts, errors that today, after 40 years of definitive reflection and study, we are grasping ever more precisely. We do not pretend completeness for our synopsis of the errors ascribed to Vatican II. Yet it seems to us that we have specified in what follows a sufficient number of important ones, beginning with the first utterances such as those contained in the Council's October 20, 1962 "Address on Openness" by His Holiness John XXIII and the Council Fathers' "Message to the World." Though not one of the official, formal Council texts, nevertheless, these texts expressed the thinking wanted by the "progressive wing," that is, the neo-modernist innovators' line of thinking.