Despite Cdl. Ottaviani's excellent Formula Nova Professionis Fidei
(https://archive.org/stream/ADPII.1#page/n489/mode/2up), a combination of the Tridentine Profession (http://www.ccel.org/ccel/schaff/creeds2.v.i.ii.html#v.i.ii-p0.1) and the Oath Aganist Modernism (http://www.papalencyclicals.net/Pius10/p10moath.htm), to be recited by Vatican II participants (AD, II-II/1:495 (https://archive.org/stream/ADPII.1#page/n489/mode/2up)–497)—English excerpt De Mattei 2013 (https://isidore.co/calibre/#panel=book_details&book_id=6322) II.8.b, ¶¶11-end (¶18):
QuoteI acknowledge with sincere faith original sin, through which all men have sinned in their first father, Adam, (as a) sin strictly speaking that is transmitted by generation and belongs to each individual.
I acknowledge as absolutely certain signs the external proofs of revelation, and first of all the miracles and the prophecies, through which without any doubt it is demonstrated that the Christian religion has a divine origin, and I maintain that even today it is suited to the human intellect. I also maintain that the Church itself, considered per se, on account of its universal unity, its sublime holiness, its inexhaustible fruitfulness in all good things, its marvelous diffusion, and its invincible firmness, is a perpetual reason for belief and an indisputable testimony to its divine inheritance.
I sincerely accept the doctrine of the faith handed down to us by the apostles by way of the orthodox fathers with the same meaning and with the same expressions. Therefore, even though the Church grows in its understanding of revealed truth, I nevertheless reject as heretical the opinion of the evolution of dogmas which with the passage of time take on a different meaning from the one that the Church taught once and for all.
I hold that the deposit of faith, that is to say, the word of God written or handed down by the apostles, is complete. I firmly hold that sacred scripture, free of all error, must be explained with the guidance of the magisterium of the faith, according to the norm of tradition and according to the analogy of the faith.
I profess that faith is not just an obscure religious sentiment or just an opinion of the mind, but a true assent of the intellect to the truth, received from outside by hearing, through which we believe what has been revealed and testified by a personal God, because of the authority of God who is supremely truthful, and in believing in him we offer the full submission of our intellect and will, with the inspiration and the help of God's grace.
I profess without any doubt all of the other truths defined and proclaimed by the ecumenical councils and above all by the sacred Council of Trent and the First Vatican Ecumenical Council, particularly with regard to the primacy of jurisdiction of the Roman pontiff and his infallible magisterium, and so I condemn and reject what has been condemned and rejected in those same councils and in the encylical letters, especially Pascendi (http://w2.vatican.va/content/pius-x/en/encyclicals/documents/hf_p-x_enc_19070908_pascendi-dominici-gregis.html) and Humani generis (http://w2.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_12081950_humani-generis.html).
This true Catholic faith, apart from which no one can be saved, I now profess freely, and I sincerely uphold it, and I will strive so that it may be preserved whole and inviolate by me and by those who are subject to me, until the final breath of my life, with utmost firmness and absolute constancy, with the help of God.
And so I myself, N., in the presence of God and of Jesus Christ, who will judge me worthy of eternal life or everlasting punishment, do promise, vow, and swear.
—and the Preparatory Commission's excellent On defending intact the deposit of faith
(https://isidore.co/calibre/#panel=book_details&book_id=4253) ch. 8 on original sin, Vatican II only mentions original sin 3×, once each in Inter mirifica
(http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19631204_inter-mirifica_en.html), Lumen gentium
(http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html), and Apostolicam actuositatem
(http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19651118_apostolicam-actuositatem_en.html), and in no cases does it actually say what original sin is!
(cf. De Mattei 2013 (https://isidore.co/calibre/#panel=book_details&book_id=6322) II.10.a, which shows that Cdl. Bea liberalized exegesis to such an extent that some even denied Rom. 5:12 (http://drbo.org/x/d?b=drl&bk=52&ch=5&l=12-#x) refers to original sin!)
I especially liked these parts:
His "Mariological maximalism":
Quote5. Immaculatam semperque Virginem Mariam, Dei Genitricem hominumque Matrem*, ab Ecclesia singulariter colendam testificor, eiusque cultu genuino cultum Dei et Iesu Christi, non minui, immo potius augeri declaro.
*Interesting he doesn't say "hominumque omnium
Matrem" here, but he doesn't exclude it.
He goes further than Vatican I here by using the word demonstrated
(which the Vatican I fathers considered saying, but ultimately rejected):
Quote3. Ac primum profiteor Deum personalem, rerum omnium principium et finem, naturali rationis lumine, per ea quae facta sunt, tamquam causam per effectus, certo cognosci adeoque demonstrari posse, eundemque ut Dominum supremum non tantum a singulis hominibus,* sed etiam a civili societate esse agnoscendum.**
*Against today's radical individualism!
**Yes, societies as a whole must acknowledge Him, as a nation is simply a "soul written at large"!