from Father Chad Ripperger, F.S.S.P., in the essay, Operative Points of View, in reply to this thread:
…in the document of Vatican II on ecumenism, Unitatis Redintegratio, there is not a single mention of the two previous documents which deal with the ecumenical movement and other religions, viz. Satis Cognitum by Leo XIII or Mortalium Animos by Pius XI. The approach to ecumenism and other religions is fundamentally different from the approach of the Vatican II document or Ut Unum Sint by Pope John Paul II. Moreover, the problem is not just with respect to magisterium prior to Vatican II but even with the magisterium since the Council.
This type of behaviour coupled with the modern philosophical encroachment into the intellectual life of the Church and the bad theology resulting therefrom has led to a type of “magisterialism”. Magisterialism is a fixation on the teachings that pertain only to the current magisterium. Since extrinsic tradition has been subverted and since the Vatican tends to promulgate documents exhibiting a lack of concern regarding some of the previous magisterial acts, many have begun ignoring the previous magisterial acts and listen only to the current magisterium.
This problem is exacerbated by our current historical conditions. As the theological intellectual community began to unravel before, during and after Vatican II, those who considered themselves orthodox were those who were obedient and intellectually submissive to the magisterium since those who dissent are not orthodox. Therefore, the standard of orthodoxy was shifted from Scripture, intrinsic tradition (of which the magisterium is a part) and extrinsic tradition (which includes magisterial acts of the past, such as Pius IX’s Syllabus of Errors), to a psychological state in which only the current magisterium is followed.
Neo-conservatives have fallen into this way of thinking i.e. the only standard by which they judge orthodoxy is whether or not one follows the current magisterium. Traditionalists, as a general rule, tend to be orthodox in the sense that they are obedient to the current magisterium, even though they disagree about matters of discipline and have some reservations about some aspects of current magisterial teachings which seem to contradict the previous magisterium (e.g. the role of the ecumenical movement). Traditionalists tend to take not just the current magisterium as their norm but Scripture, intrinsic tradition, extrinsic tradition and the current magisterium as the principles of judgment of correct Catholic thinking. This is what distinguishes traditionalists and neo-conservatives i.e. their perspectives regarding the role of ecclesiastical tradition and how the current magisterium relates to it.
Inevitably, this magisterialism has led to a form of positivism. Since there are no principles of judgment other than the current magisterium, whatever the current magisterium says is always what is “orthodox.” In other words, psychologically the neo-conservatives have been left in a position in which the extrinsic and intrinsic tradition are no longer included in the norms of judging whether something is orthodox or not. As a result, whatever comes out of the Vatican regardless of its authoritative weight, is to be held, even if it contradicts what was taught with comparable authority in the past. Since non-infallible ordinary acts of the magisterium can be erroneous, this leaves one in a precarious situation if one only takes as true what the current magisterium says. While we are required to give religious assent even to the non-infallible teachings of the Church, what are we to do when a magisterial document contradicts other current or previous teachings and one does not have any more authoritative weight than the other? It is too simplistic merely to say that we are to follow the current teaching.