since the NOM itself embodies contradictions to mandates of Sacrosanctum Concilium.

Since BXVI described the 2002 Missal as 'The ordinary form of the Roman rite' perhaps you can identify for us evidence of where he thought it did not fit the general norms of SC.

St. Maximillian Kolbe, pray for us!

After ten days of starvation, during which he refused to die, the Nazis executed him.

May the end of the war bring an end to this persecution because of the conversion of the aggressors.

Additionally, I hope you will take seriously my bleat that we should pray for his conversion, so that he abandons such a silly policy.

rosaries

banned Fatima devotions

If any one saith, that the canon of the mass contains errors, and is therefore to be abrogated; let him be anathema.

If any one saith, that the ceremonies, vestments, and outward signs, which the Catholic Church makes use of in the celebration of masses, are incentives to impiety, rather than offices of piety; let him be anathema.

If any one saith, that masses, wherein the priest alone communicates sacramentally, are unlawful, and are, therefore, to be abrogated; let him be anathema.

If any one saith, that the rite of the Roman Church, according to which a part of the canon and the words of consecration are pronounced in a low tone, is to be condemned; or, that the mass ought to be celebrated in the vulgar tongue only; or, that water ought not to be mixed with the wine that is to be offered in the chalice, for that it is contrary to the institution of Christ; let him be anathema.

If any one saith, that the received and approved rites of the Catholic Church, wont to be used in the solemn administration of the sacraments, may be contemned, or without sin be omitted at pleasure by the ministers, or be changed, by every pastor of the churches, into other new ones; let him be anathema.

Anathema remains a major excommunication which is to be promulgated with great solemnity. A formula for this ceremony was drawn up by Pope Zachary (741-52) in the chapter Debent duodecim sacerdotes, Cause xi, quest. iii. The Roman Pontifical reproduces it in the chapter Ordo excommunicandi et absolvendi, distinguishing three sorts of excommunication: minor excommunication, formerly incurred by a person holding communication with anyone under the ban of excommunication; major excommunication, pronounced by the Pope in reading a sentence; and anathema, or the penalty incurred by crimes of the gravest order, and solemnly promulgated by the Pope. In passing this sentence, the pontiff is vested in amice, stole, and a violet cope, wearing his mitre, and assisted by twelve priests clad in their surplices and holding lighted candles. He takes his seat in front of the altar or in some other suitable place, amid pronounces the formula of anathema which ends with these words:

"Wherefore in the name of God the All-powerful, Father, Son, and Holy Ghost, of the Blessed Peter, Prince of the Apostles, and of all the saints, in virtue of the power which has been given us of binding and loosing in Heaven and on earth, we deprive N-- himself and all his accomplices and all his abettors of the Communion of the Body and Blood of Our Lord, we separate him from the society of all Christians, we exclude him from the bosom of our Holy Mother the Church in Heaven and on earth, we declare him excommunicated and anathematized and we judge him condemned to eternal fire with Satan and his angels and all the reprobate, so long as he will not burst the fetters of the demon, do penance and satisfy the Church; we deliver him to Satan to mortify his body, that his soul may be saved on the day of judgment."

Whereupon all the assistants respond:

"Fiat, fiat, fiat."

The pontiff and the twelve priests then cast to the ground the lighted candles they have been carrying, and notice is sent in writing to the priests and neighbouring bishops of the name of the one who has been excommunicated and the cause of his excommunication, in order that they may have no communication with him. Although he is delivered to Satan and his angels, he can still, and is even bound to repent. The Pontifical gives the form for absolving him and reconciling him with the Church. The promulgation of the anathema with such solemnity is well calculated to strike terror to the criminal and bring him to a state of repentance, especially if the Church adds to it the ceremony of the Maranatha.

At the end of the first Epistle to the Corinthians, xvi, 22, St. Paul says, "If any man love not our Lord Jesus Christ, let him be anathema, maranatha," which means, "The Lord is come." But commentators have regarded this expression as a formula of excommunication very severe among the Jews. This opinion, however, is not sustained by Vigouroux, "Dict. de la Bible" (s.v. Anathème). In the Western Church, Maranatha has become a very solemn formula as anathema, by which the criminal is excommunicated, abandoned to the judgment of God, and rejected from the bosom of the Church until the coming of the Lord. An example of such an anathema is found in these words of Pope Silverius (536-38): "If anyone henceforth deceives a bishop in such a manner, let him be anathema maranatha before God and his holy angels." Benedict XIV (1740-58--De Synodo dioecesana X, i) cites the anathema maranatha formulated by the Fathers of the Fourth Council of Toledo against those who were guilty of the crime of high treason: "He who dares to despise our decision, let him be stricken with anathema maranatha, i.e. may he be damned at the coming of the Lord, may he have his place with Judas Iscariot, he and his companions. Amen." There is frequent mention of this anathema maranatha in the Bulls of erection for abbeys and other establishments. Still the anathema maranatha is a censure from which the criminal may be absolved; although he is delivered to Satan and his angels, the Church, in virtue of the Power of the Keys, can receive him once more into the communion of the faithful. More than that, it is with this purpose in view that she takes such rigorous measures against him, in order that by the mortification of his body his soul may be saved on the last day. The Church, animated by the spirit of God, does not wish the death of the sinner, but rather that he be converted and live. This explains why the most severe and terrifying formulas of excommunication, containing all the rigours of the Maranatha have, as a rule, clauses like this: Unless he becomes repentant, or gives satisfaction, or is corrected.

Much of what Trent said had more to do with combatting Protestantism than benefitting Catholics.

Not quite. Lateran V pre-dated Luther's theses.

Fifth Lateran Council, (1512–17), the 18th ecumenical council, convoked by Pope Julius II and held in the Lateran Palace in Rome. The council was convened in response to a council summoned at Pisa by a group of cardinals who were hostile to the pope. The pope’s council had reform as its chief concern. It restored peace among warring Christian rulers and sanctioned a new concordat with France to supersede the Pragmatic Sanction of Bourges of 1438. In dogmatic decrees the council affirmed the immortality of the soul and repudiated declarations of the Councils of Constance and Basel that had made church councils superior to the pope. The Orthodox churches do not accept any of the five Lateran councils as truly ecumenical.

By the end of the century, many of the abuses that had motivated the Protestant Reformation had disappeared, and the Roman Catholic Church had reclaimed many of its followers in Europe.