第1節、梵二大公會議《信仰自由宣言》（Dignitatis Humanae）使陰謀得逞 ——1965年12月7日
2、This Vatican Council declares that the human person has a right to religious freedom.This freedom means that all men are to be immune from coercion on the part of individuals or of social groups and of any human power， in such wise that no one is to be forced to act in a manner contrary to his own beliefs，whether privately or publicly，whether alone or in association with others within due limits.
The council further declares that the right to religious freedom has its foundation in the very dignity of the human person as this dignity is known through the revealed word of God and by reason itself.This right of the human person to religious freedom is to be recognized in the constitutional law hereby society is governed and thus it is to become a civil right.
It is in accordance with their dignity as persons -- that is，beings endowed with reason and free will and therefore privileged to bear personal responsibility--that all men should be at once impelled by nature and also bound by a moral obligation to seek the truth，especially religious truth。 They are also bound to adhere to the truth，once it is known，and to order their whole lives in accord with the demands of truth. However，men cannot discharge these obligations in a manner in keeping with their own nature unless they enjoy immunity from external coercion as well as psychological freedom. Therefore the right to religious freedom has its foundation not in the subjective disposition of the person， but in his very nature。 In consequence， the right to this immunity continues to exist even in those who do not live up to their obligation of seeking the truth and adhering to it and the exercise of this right is not to be impeded， provided that just public order be observed.
6、Since the common welfare of society consists in the entirety of those conditions of social life under which men enjoy the possibility of achieving their own perfection in a certain fullness of measure and also with some relative ease，it chiefly consists in the protection of the rights，and in the performance of the duties，of the human person. Therefore the care of the right to religious freedom devolves upon the whole citizenry，upon social groups， upon government，and upon the Church and other religious communities， in virtue of the duty of all toward the common welfare，and in the manner proper to each.
The protection and promotion of the inviolable rights of man ranks among the essential duties of government. Therefore government is to assume the safeguard of the religious freedom of all its citizens，in an effective manner，by just laws and by other appropriate means.
Government is also to help create conditions favorable to the fostering of religious life，in order that the people may be truly enabled to exercise their religious rights and to fulfill their religious duties，and also in order that society itself may profit by the moral qualities of justice and peace which have their origin in men's faithfulness to God and to His holy will.
If，in view of peculiar circumstances obtaining among peoples，special civil recognition is given to one religious community in the constitutional order of society，it is at the same time imperative that the right of all citizens and religious communities to religious freedom should be recognized and made effective in practice.
Finally，government is to see to it that equality of citizens before the law， which is itself an element of the common good，is never violated，whether openly or covertly，for religious reasons。 Nor is there to be discrimination among citizens.
It follows that a wrong is done when government imposes upon its people， by force or fear or other means，the profession or repudiation of any religion， or when it hinders men from joining or leaving a religious community.All the more is it a violation of the will of God and of the sacred rights of the person and the family of nations when force is brought to bear in any way in order to destroy or repress religion，either in the whole of mankind or in a particular country or in a definite community.
拉辛格樞機說:“ 梵蒂岡第二屆大公會議的《論教會在現代世界牧職憲章》(Gaudium et Spes)是庇護九世的《異端謬論八十條文告》（Syllabus）的一項整體上的修訂，是一個反駁的文告(Countersyllabus)。”又說，教會“努力跟1789年(法國大革命)開始的新紀元正式和解。”
英文原文：Cardinal Ratzinger said: Vatican II’s Gaudium et Spes“is a revision of the Syllabus of Pius IX，a kind of countersyllabus。”He also said: on behalf of the Church，it is“an attempt at an official reconciliation with the new era inaugurated in 1789。”
二、孔加爾神父（Rev.Fr.Yves Congar O.P.1904-1995）的言論
英文原文：Theologian Fr.Yves Congar remarked with quiet satisfaction that“The Church has had，peacefully，its October Revolution。”He also said:“It cannot be denied that a text like this does materially say something different from the Syllabus of 1864，and even almost the opposite of propositions 15 and 77-79 of that document。”
英文原文：“Vatican II is the French Revolution in the Church。”
“因為他們知道大公會議避免使用教會的永無謬誤的要理，所以有的人想問，它的教導有什麼權力，有什麼神學資格。那麼所有的人如果記得1964年11月16日所重復的1964年3月6日的大公議會宣言，就會知道答案是什麼: 由於大公會議牧靈的特質，它特別避免聲明任何特殊的永無謬誤的信理。”(結果: 梵蒂岡第二屆大公會議的文獻並不是無誤的。)
英文原文：“There are those who ask what authority， what theological qualification the Council intended to give to its teaching， knowing that it avoided issuing solemn dogmatic definitions engaging the infallibility of the ecclesiastical Magisterium。 The answer is known by whoever remembers the conciliar declaration of March 6， 1964， repeated on November 16， 1964: Given the Council’s pastoral character， it avoided pronouncing， in an extraordinary manner， dogmas endowed with the note of infallibility。”
第3節、亞西西事件（Assisi I & II）
Inter-Religious Meetings of Assisi 1986 and 2002）
1、1986 年10月26日，達賴喇嘛的門徒在公教祭台上崇拜菩薩雕像（The Disciples of the Dalai Lama worship a statue of Buddha on the Catholic Altar）
2、2002 年1月25日，沒有神聖彌撒的基督徒的祈禱（Prayer of the Christian Religions，but no Holy Mass!)
3、非基督宗教的禱告（Prayer of the non-Christian Religions）
二、2002 年1月25日典禮的一些細節（Some details of the Ceremony of January 25，2002 ）
Christian Religions (see below in the Christian celebration)
Non- Christian Religions
JUDAISM 10 Delegates — BUDDHISM 30 delegates
TENRIKYO 4 Delegates — SHINTOISM 7 Delegates
ISLAM 30 Delegates — JAINISM 1 Delegate
SIKHISM 6 Delegates — HINDUISM 5 Delegates
ZOROASTRIANISM 2 Delegates
TRADITIONAL AFRICAN RELIGIONS (including VooDoo) 3 Delegates
2) Places set aside for prayer
Lower Basilica: Christians
Room A Islam — Room B Buddhism —Room C Sikhism
Room D African Traditional Religions —Room E Hinduism
Room F Tenrikyo — Room G Shintoism -Room H Judaism
Room I Zoroastrianism， Janinism and Confucianism
3 ) Order of the Celebration for the Christian Religions
1。 Entrance and enthronement of the Book of the Gospels
2。 Trinitarian invocation and praise
- The Holy Father introduces the celebration.
- There follows an invocation to the Trinity by the Representatives of the Churches and Ecclesial Communities:
Representative of the Church of Scotland (English)
- Representative of the Quakers (German)
- Representative of the World Baptist Alliance (English)
- The Holy Father recites a prayer.
II。 Readings and Invocations
The biblical readings will be proclaimed by:
Representative of the Patriarchate of Moscow (Russian)
- Representative of the Orthodox Church of Albania (Greek)
- Representative of the Siro-Malankara Orthodox Church (Syriac)
The invocations will be recited by:
- Representative of the Greek Orthodox Patriarchate of Alexandria
- Representative of the Apostolic Armenian Church (Armenian)
- Representative of the Orthodox Church of Bulgaria (Bulgarian)
- Representative of the Orthodox Church of Poland (Polish)
- Representative of the Greek Orthodox Patriarchate of Antioch
Representative of the Greek Orthodox Patriarchate of Jerusalem (English)
- Representative of the World Methodist Council (English)
- Representative of the Pentecostals (English)
- Representative of the Disciples of Christ (English)
The prayer for peace will be recited by:
The Ecumenical Patriarch (Greek)
- The Greek Orthodox Patriarch of Antioch and of All the East (Arabic)
- The Assyrian Catholicos Patriarch of the East (Assyrian)
III。 Blessing and Dismissal
The moment of prayer concludes with the Aaronic Blessing.
Three Representatives recite the three invocations:
Representative of the Romanian Orthodox Church (Romanian)
- Representative of the Syrian Orthodox Patriarchate of Antioch (Syrian)
- Representative of the Catholicosate of Cilicia (English)
The Holy Father reads the concluding text.
英文原文：In his book“Ecumenism viewed by a Traditional Freemason，”he says: Catholics“must not forget that all roads lead to God。 And they will have to accept that this courageous idea of freethinking， which we can really call a revolution， pouring forth from our Masonic lodges， has spread magnificently over the dome of St。 Peter。”