So many of the greatest Catholic Saints, Popes and writers have noted the clarity and strength of the Church when she stands by her absolute positions; but many today feel that went by the wayside during Vatican II and since then, chaos.

A good point is how Communism was not addressed during Vatican II because of a deal made between Russia and the Vatican, which allowed the Russian Orthodox Church to attend Vatican II, about which I wrote in my book, Catholicism, Communism, & Criminal Reformation:

An excerpt.

And one wonders how much this approach opened the door for Pope John Paul II to play one of the leading roles in vanquishing the Soviet empire a few decades later, and to the emerging potential coming together of the Russian Orthodox with Rome.

On the other hand, this may well be the making a bad situation a little better by acknowledging the reality on the ground; the bad situation being the failure of Peter and the bishops to consecrate Russia to the Immaculate Heart of the Holy Mother of God, and the acknowledgement that the Church was not able to defeat Communism during its formative stage through the intersession of the Holy Mother; the best policy now might be to dialogue with them, seeking men and women of good will with whom conversion might be possible; and that might very well be a wise strategy.

The decision to engage rather than condemn Communism might prove to be a wise decision or it might prove to be, as the current pope and the two previously have done by calling for the abolition of capital punishment, indicate a lack of understanding of evil.

While this may seem fanciful for men—the Vicars of Christ on earth—whose life is focused on helping sinners, but an examination of the life of priests can reveal little opportunity to fully appreciate the hardness and clarity of evil intent, of an evil life lived consciously.

Though the three Holy Fathers—one who dealt with the Communists, one with Nazis and one with a military dictatorship—have seen evil, one would think their knowledge would be deep but here is where the within and the without of the human soul crucially determines soul knowledge and why many traditions advocate salvation coming through self-degradation; but not sought as Rimbaud and Rasputin, but having happened in life, like Pope Saint Callistus, the former criminal who became pope, perhaps one of the greatest popes. (pp. 163-164)

This issue was also addressed in an article from Catholic World Report at