From the book: Animus Delendi I (Desire to Destroy), by Atila Guimaraes:
The analysis of the spirit of the Council in Volumes II to V will consider the expression in an analogical sense, that is, it will consider less the body of doctrine that inspired it, and much more the state of spirit that it inspired and the mentality that has become increasingly manifest within the Church ever since. That is, this study will attempt to under¬stand its spirit in its analogical sense.
Although, in theory, it can be a simplification to understand "spirit" to mean "state of spirit," it seems that in the specific case of the Council, the first and most important thing to do is to determine its state of spirit or mentality. Far more than being a mere codification of rules or laws, the conciliar docuмents have propitiated the greatest change in the Holy Church and in the religious mentality of Catholics as a whole that History has ever seen. Therefore, to determine the broader meaning of these docuмents, they must be considered together with the changes to which they gave rise. To know these two things, it is indispensable to become familiar with the conciliar mentality.
How can this mentality, or state of spirit, be defined?
First, this state of spirit can be defined as the assumption of an attitude of tolerance toward error and evil, as well as toward their agents, by conciliar and postconciliar ecclesiastical leaders.
In the Council's opening speech, John XXIII described this new position as one that "shows mercy" for those in error and that "spreads everywhere" the Church's love for the "brotherly unity of all" that is, the world and false religions.
Inevitably, tolerance for error and evil generated hostility toward pre conciliar Catholic militancy. That is, it created hostility toward the main characteristic of the Holy Catholic Church, which forms the perfect likeness of Our Lord who said: "I came not to bring peace, but the sword." (Mt 10:34; Lk 12:51)
Second, the state of spirit born at the Council can be defined as the adoption of a generally hostile attitude toward the militancy of the Catholic Church both past and present.
Once tolerance toward error and evil have been admitted, it is simple to see why the meaning of aggiornamento, the adaptation of the Church to the world, would no longer imply combating the fundamental errors of the world. On the contrary, it implies a combat with the sacral and hierarchical characteristics of the Holy Church, qualities diametrically opposed the vulgarity and egalitarianism of the modern world.
Third, the state of spirit born at the Council can be defined as the adoption of a general hostility toward the sacral and hierarchical characteristics of the Holy Catholic
This description of the state of spirit of the Council - tolerance for evil and hostility toward Catholic militancy and the sacral and hierarchical characteristics of the Church is in my view the best possible definition of the spirit of the Council.
This will be confirmed by the following general arguments that will be analyzed over the course of this Collection:
1. It is consistent with the general orientation of the pontificate of John XXIII, which was faithfully followed by Pual VI and John Paul II;
2. It explains the dogmatic relativism and moral laxity have pervaded the interpretation of Catholic doctrine since Council;
3. It explains the general climate of the conciliar reforms with regard to both the de sacralization of the Church and he dissolution of her hierarchical structure;
4. It explains ecuмenism and secularization the adaption of the Church to the world and other religions both notable characteristics of the conciliar era;
5. It sheds light on innumerable ambiguities in the official docuмents of Vatican II.
For these reasons, the Author has adopted this definition of spirit of the Council: tolerance toward evil, and hostility toward Catholic militancy, and hostility toward sacred and hierarchical characteristics of the Church.