"...at times it seems that some individuals are truly partisan to a way of thinking that is justly and properly defined as an ideology, or rather a preconceived notion applied to the history of the Church which has nothing to do with the true faith. An example of the fruit produced by that misleading ideology is the recurrent distinction between the pre-Conciliar and the post-Conciliar Church.Such a manner of speaking can be legitimate, but only on condition that two Churches are not understood by it: one, the pre-Conciliar Church, that has nothing more to say or to give because it has been surpassed, and a second, the post-Conciliar church, a new reality born from the Council and, by its presumed spirit, not in continuity with its past. This manner of speaking and more so of thinking must not be our own. Apart from being incorrect, it is already superseded and outdated..."
"... But the college or body of bishops has no authority unless it is understood together with the Roman Pontiff, the successor of Peter as its head. The pope's power of primacy over all, both pastors and faithful, remains whole and intact. In virtue of his office, that is as Vicar of Christ and pastor of the whole Church, the Roman Pontiff has full, supreme and universal power over the Church. And he is always free to exercise this power. The order of bishops, which succeeds to the college of apostles and gives this apostolic body continued existence, is also the subject of supreme and full power over the universal Church, provided we understand this body together with its head the Roman Pontiff and never without this head." (LG n.22)"... And this is the infallibility which the Roman Pontiff, the head of the college of bishops, enjoys in virtue of his office, when, as the supreme shepherd and teacher of all the faithful, who confirms his brethren in their faith, by a definitive act he proclaims a doctrine of faith or morals. And therefore his definitions, of themselves, and not from the consent of the Church, are justly styled irreformable, since they are pronounced with the assistance of the Holy Spirit, promised to him in blessed Peter, and therefore they need no approval of others, nor do they allow an appeal to any other judgment. For then the Roman Pontiff is not pronouncing judgment as a private person, but as the supreme teacher of the universal Church, in whom the charism of infallibility of the Church itself is individually present, he is expounding or defending a doctrine of Catholic faith." (LG n. 25)
"The laity should, as all Christians, promptly accept in Christian obedience decisions of their spiritual shepherds, since they are representatives of Christ as well as teachers and rulers in the Church." (LG n. 37)"Bishops, teaching in communion with the Roman Pontiff, are to be respected by all as witnesses to divine and Catholic truth. In matters of faith and morals, the bishops speak in the name of Christ and the faithful are to accept their teaching and adhere to it with a religious assent. This religious submission of mind and will must be shown in a special way to the authentic magisterium of the Roman Pontiff, even when he is not speaking ex cathedra; that is, it must be shown in such a way that his supreme magisterium is acknowledged with reverence, the judgments made by him are sincerely adhered to, according to his manifest mind and will. His mind and will in the matter may be known either from the character of the documents, from his frequent repetition of the same doctrine, or from his manner of speaking." (LG n. 25)
The links section of the Stand Up for Vatican II website makes for very interesting reading. Four "Reform Groups" are mentioned and given links.
"Latterly through its [CCC's] periodical, Renew, it has looked at the future form of the Christian faith. We feel that if we don’t like what is on offer, it is incumbent on us to advance our own ideas for wider discussion."
"The mere talking of "woman's dignity" is no longer sufficient, whilst treating women in the same church as [if] they were incapable of ordination."
"the speakers challenged the Papal ban on discussion of the issue, reminded listeners that in 1976, Catholic theologians had found no scriptural objections against women’s ordination, and linked the issue to Jesus’ gospel message of liberation and justice and worldwide issues of women’s poverty and oppression."
"Wherefore, in order that all doubt may be removed regarding a matter of great importance, a matter which pertains to the Church's divine constitution itself, in virtue of my ministry of confirming the brethren (cf. Lk 22:32) I declare that the Church has no authority whatsoever to confer priestly ordination on women and that this judgment is to be definitively held by all the Church's faithful." (n. 4)
"a spontaneous convergence of organizations – associations, communities, informal groups and networks – of European Christians who are in majority Catholic, sharing
(1) the vision of a Church prophetic, ecumenical, liberating, supporting, loving, which neither excludes nor discriminates and which follows on the steps of Jesus the liberator, and(2) the will to work, respecting cultural and religious diversity, for peace, justice, freedom, human rights and democracy, including in the Catholic Church"