Some of the Modernists who were at work between the two world wars produced books and monographs that became the basis of at least some of the liturgical "reforms" that were presented to Pope Pius XII as "restorations" of past practices even though they were examples of the very antiquarianism (projecting back on to the past a false "history" that never existed) that he had specifically condemned in Mediator Dei, November 20, 1947, and would, of course become the very foundation of the Protestant and Masonic Novus Ordo itself.
Wearied and demoralized by World War I and the tremendous toll that it had taken upon the psyche of formerly Catholic Europe, these Modernists saw a glimmer of what they thought was "hope" for mankind in the nascent "ecuмenical" movement that had begun in Edinburgh, Scotland, with a meeting of Protestants under the banner of the "World Missionary Conference," which met from June 14, 1910, to June 23, 1910. "World peace" could result if men could put aside their doctrinal differences for the "betterment" of mankind, a belief that is nothing other than an expression of ʝʊdɛօ-Masonry. It is no accident, of course, that this meeting, which served as the very foundation of conciliarism's own false ecuмenism, has been praised by Joseph Ratzinger/Benedict XVI (see Getting Bolder In His Apostasy and Generic Christianity Is Not Good Enough For God). This is no accident at all.
The Catholics who were in the forefront of false ecuмenism after World War I cared nothing for Pius Pius IX's simple reiteration of Catholic truth depended entirely upon men and their nations being gathered together in unity of faith and discipline under the Successor of Saint Peter, the Vicar of Christ, that was expressed so cogently in Iam Vos Omnes, September 13, 1868:
It is therefore by force of the right of Our supreme Apostolic ministry, entrusted to us by the same Christ the Lord, which, having to carry out with [supreme] participation all the duties of the good Shepherd and to follow and embrace with paternal love all the men of the world, we send this Letter of Ours to all the Christians from whom We are separated, with which we exhort them warmly and beseech them with insistence to hasten to return to the one fold of Christ; we desire in fact from the depths of the heart their salvation in Christ Jesus, and we fear having to render an account one day to Him, Our Judge, if, through some possibility, we have not pointed out and prepared the way for them to attain eternal salvation. In all Our prayers and supplications, with thankfulness, day and night we never omit to ask for them, with humble insistence, from the eternal Shepherd of souls the abundance of goods and heavenly graces. And since, if also, we fulfill in the earth the office of vicar, with all our heart we await with open arms the return of the wayward sons to the Catholic Church, in order to receive them with infinite fondness into the house of the Heavenly Father and to enrich them with its inexhaustible treasures. By our greatest wish for the return to the truth and the communion with the Catholic Church, upon which depends not only the salvation of all of them, but above all also of the whole Christian society: the entire world in fact cannot enjoy true peace if it is not of one fold and one shepherd. (Pope Pius IX, Iam Vos Omnes, September 13, 1868.)
No, the early Catholic proponents of false ecuмenism cared nothing about such papal statements, and they were arrogant in the face of Pope Pius XI's direct condemnation of their own work that was rendered in no uncertain terms in Mortalium Animos, January 6, 1928, as our next-to-last true pope explained that false ecuмenism was founded in a mistaken belief that "peace" and "unity" could be had absent a due subordination of men and their nations to the Catholic Church in all that pertains to the good of souls:
Never perhaps in the past have we seen, as we see in these our own times, the minds of men so occupied by the desire both of strengthening and of extending to the common welfare of human society that fraternal relationship which binds and unites us together, and which is a consequence of our common origin and nature. For since the nations do not yet fully enjoy the fruits of peace - indeed rather do old and new disagreements in various places break forth into ѕєdιтισn and civic strife - and since on the other hand many disputes which concern the tranquillity and prosperity of nations cannot be settled without the active concurrence and help of those who rule the States and promote their interests, it is easily understood, and the more so because none now dispute the unity of the human race, why many desire that the various nations, inspired by this universal kinship, should daily be more closely united one to another.
2. A similar object is aimed at by some, in those matters which concern the New Law promulgated by Christ our Lord. For since they hold it for certain that men destitute of all religious sense are very rarely to be found, they seem to have founded on that belief a hope that the nations, although they differ among themselves in certain religious matters, will without much difficulty come to agree as brethren in professing certain doctrines, which form as it were a common basis of the spiritual life. For which reason conventions, meetings and addresses are frequently arranged by these persons, at which a large number of listeners are present, and at which all without distinction are invited to join in the discussion, both infidels of every kind, and Christians, even those who have unhappily fallen away from Christ or who with obstinacy and pertinacity deny His divine nature and mission. Certainly such attempts can nowise be approved by Catholics, founded as they are on that false opinion which considers all religions to be more or less good and praiseworthy, since they all in different ways manifest and signify that sense which is inborn in us all, and by which we are led to God and to the obedient acknowledgment of His rule. Not only are those who hold this opinion in error and deceived, but also in distorting the idea of true religion they reject it, and little by little. turn aside to naturalism and atheism, as it is called; from which it clearly follows that one who supports those who hold these theories and attempt to realize them, is altogether abandoning the divinely revealed religion.
3. But some are more easily deceived by the outward appearance of good when there is question of fostering unity among all Christians.
4. Is it not right, it is often repeated, indeed, even consonant with duty, that all who invoke the name of Christ should abstain from mutual reproaches and at long last be united in mutual charity? Who would dare to say that he loved Christ, unless he worked with all his might to carry out the desires of Him, Who asked His Father that His disciples might be "one."[1] And did not the same Christ will that His disciples should be marked out and distinguished from others by this characteristic, namely that they loved one another: "By this shall all men know that you are my disciples, if you have love one for another"?[2] All Christians, they add, should be as "one": for then they would be much more powerful in driving out the pest of irreligion, which like a serpent daily creeps further and becomes more widely spread, and prepares to rob the Gospel of its strength. These things and others that class of men who are known as pan-Christians continually repeat and amplify; and these men, so far from being quite few and scattered, have increased to the dimensions of an entire class, and have grouped themselves into widely spread societies, most of which are directed by non-Catholics, although they are imbued with varying doctrines concerning the things of faith. This undertaking is so actively promoted as in many places to win for itself the adhesion of a number of citizens, and it even takes possession of the minds of very many Catholics and allures them with the hope of bringing about such a union as would be agreeable to the desires of Holy Mother Church, who has indeed nothing more at heart than to recall her erring sons and to lead them back to her bosom. But in reality beneath these enticing words and blandishments lies hid a most grave error, by which the foundations of the Catholic faith are completely destroyed.
5. Admonished, therefore, by the consciousness of Our Apostolic office that We should not permit the flock of the Lord to be cheated by dangerous fallacies, We invoke, Venerable Brethren, your zeal in avoiding this evil; for We are confident that by the writings and words of each one of you the people will more easily get to know and understand those principles and arguments which We are about to set forth, and from which Catholics will learn how they are to think and act when there is question of those undertakings which have for their end the union in one body, whatsoever be the manner, of all who call themselves Christians. (Pope Pius XI, Mortalium Animos, January 6, 1928.)
The conciliarists have not only not avoided this evil. They have had zeal in promoting it. And Joseph Ratzinger/Benedict XVI has done so with particular determination in the past eight years as the fifth in the line of conciliar "popes." A true pope seeks with urgency to invite non-Catholics in the bosom of Holy Mother Church, outside of which there is no salvation and without which there can be no true social order. He does not speak incessantly about "finding" unity as all that non-Catholics have to do to be united truly with Our Blessed Lord and Saviour Jesus Christ is to convert to the true Faith as they publicly abjure their errors. That is all. This has worked through the centuries. Why is it irrelevant now?