陰謀的實現
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
一、宣言第2、6款
天主眾仆之仆，保祿主教，偕同神聖大公會議之諸位教長，為長久紀念事。
信仰自由的對象及其基礎
2、本梵蒂岡公會議聲明人有信仰自由的權利。此種自由在乎人人不受強制，無論個人或團體，也無論任何人為的權力，都不能強迫任何人，在宗教信仰上，違反其良心行事，也不能阻撓任何人，在合理的范圍內，或私自、或公開、或單獨、或集體依照其良心行事。本公會議更進一步聲明，信仰自由的權利，奠基於人格尊嚴的本身，從天主啟示的聖言和人類的理智都可以知道。這項人格對信仰自由的權利，在社會法律的制度中應予確認，並成為民法的條文。人人因其各有人格，依其自有的尊嚴，既有理智與自由意志，所以應為人格負責，受其天性的驅使，負有道德責任去追求真理，尤其是有關宗教的真理。每人並且有責任依附已認識的真理，遵循真理的要求而處理其全部生活。人們除非享有心理自由，及不受外來的強制，便不能在適合其天性的方式下，完成這一責任。信仰自由的權利不是奠基於人的主觀傾向，而是奠基於人的固有天性。所以那些對於追求真理，及依附真理不盡責任的人們，也仍保有不受強制的權利，祗要不妨害真正的公共秩序，則不能阻止他們自由權的行使。
信仰自由及人對於天主的關系
6、既然社會公益，是社會生活條件的總和，人們藉這些條件能更充實，更便利地獲致他們自身的完善，最主要的即在於保衛人格的義務與權利，則無論公民或社團，無論政府或教會以及其他宗教團體，為了他們對公益的義務，各應以自己固有的方式，關心其信仰自由的權利。保衛及提倡人類之不可侵犯的權利，是各個國家的基本任務。所以政府應以公正的法律，及其他適宜的方法，有效地負起責任，保衛全體人民的信仰自由，並提供鼓勵宗教生活的有利條件，使人民真正能夠行使其信仰自由的權利，滿全其宗教的義務，使社會本身，也能享受由人對天主及其聖意之忠誠而來的正義與和平的利益。如果為了人民的特殊環境，在國家的法律制度上，對某一宗教團體予以國家的特別承認，則必須同時對其他一切公民及宗教團體，承認並尊重其在宗教事務上的自由權利。最后，政府必須注意，勿使與社會公益有關的國民之法律平等，為了宗教的理由，受到或明或暗的損害，也不得在彼此之間有所歧視。因此，政府不得以威脅恐嚇或其他方法，強迫國民信奉或放棄任何宗教，或阻止進入或脫離一個宗教。凡用武力在整個人類，或某一地區，或某一團體，消滅或禁止宗教時，更是違反天主的旨意及個人與人類大家庭的神聖權利。
二、第2、6款英文原文
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.
第2節、神長們的一些言論
一、拉辛格樞機（Cardinal
Ratzinger）的言論
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
神學家孔加爾神父高興得說：“教會已經有自己的平靜的十月大革命。”（即像俄羅斯1917年10月共產黨大革命一樣。）關於梵蒂岡第二屆大公會議的《信仰自由宣言》，他又說:“不可否認，那文獻實質說明了一些和庇護九世1864年《文告》（Syllabus）有區別的東西，甚至幾乎是與文告中15和77至79號條文相反。”
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。”
三、孫能斯樞機（Cardinal
Suenens）的言論
“梵蒂岡第二屆大公會議是教會的法國大革命。”
英文原文：“Vatican
II is the French Revolution in the Church。”
四、教宗保綠六世（Paul
VI）的言論
“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）
一、各種宗教在亞西西集會的照片（The
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 ）
源自：http://www.vatican.va/special/assisi_20020124_en.html
1)
Participants
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
Sacred
Convent:
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.
第4節、共濟會成員（Yves
Marsaudon）的一些言論
他在自己的著作《傳統共濟會會員眼中的世界教會運動》說:“天主教徒不能忘記所有的道路都通向天國。他們又必須承認迥個大膽的自由思想。我們可以稱之為一場革命，來自我們的共濟會分會，源源不斷地流到並掩蓋羅馬聖伯多祿圓頂。”
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。”