Dear friends,
Before beginning my talk, allow me to
extend my warm greetings to you all.
For the first time in more than two
years, I’m speaking personally to you
through this video message, which was
produced
a few days before the 2020 Catholic
Identity Conference.
As you can see, I am very well. My health
is excellent, and I am even better in spirit.
This is also thanks to your prayers, to
the support
and the encouragement I receive from you,
and from so many friends and brothers
from all over the world.
Together, we are all united in prayer
and in the holy battle which we
are called to fight, each on his
respective front, all gathered
under the mantle of the Most Holy Virgin,
the Queen of Victories, and under the
protection
of St. Michael the Archangel.
I especially wish to thank Michael Matt,
who kindly invited me, with holy perseverance,
to speak to you. I believe
that now is an opportune time for me
to deliver the following address.
The subject of my talk will be
“How the Revolution of Vatican II
serves the New World Order.”
WE LIVE IN EXTRAORDINARY TIMES
As each of us has probably understood,
we find ourselves in a historical moment
in time; events of the past,
which once seemed disconnected,
prove now to be unequivocally connected,
both in the principles that inspire them
and in the goals they seek to achieve.
A fair and objective look at the current
situation cannot
help but grasp the perfect coherence
between the evolution of the global
political framework
and the role that the Catholic Church
has assumed in the establishment
of the New World Order.
To be more precise, one should speak
about
the role of that apparent majority in
the Church,
which is actually small in number but
extremely powerful,
and which, for brevity’s sake,
I will summarize as the deep church.
Obviously, there are not two Churches,
something that would be impossible, blasphemous,
and heretical.
Nor has the one true Church of Christ today
failed in her mission, perverting
herself into a sect.
The Church of Christ has nothing to do
with those who, for the past 60 years,
have executed a plan to occupy her.
The overlap between the Catholic
Hierarchy
and the members of the deep church is
not a theological fact,
but rather a historical reality
that defies the usual categories
and, as such, must be analyzed.
We know that the New World Order project
consists in the establishment of
tyranny by Freemasonry:
it is a project that dates
back to the French Revolution, the Age of
the Enlightenment,
the end of the Catholic Monarchies,
and the declaration of war on the Church.
We can say that the New World Order
is the antithesis of Christian society,
it would be the realization of the
diabolic
Civitas Diaboli [the City of the Devil]
opposed to the Civitas Dei
[the City of God], in the eternal struggle
between the Light and Darkness,
Good and Evil, God and Satan.
In this struggle, Providence has placed
the Church of Christ, and in particular
the Supreme Pontiff, as kathèkon —
that is, the one who opposes the
manifestation of the mystery of iniquity
(2 Thess 2:6-7).
And Sacred Scripture warns us
that, at the manifestation of the Antichrist,
this obstacle – the kathèkon –
will have ceased to exist.
It seems quite evident to me
that the end of times are now
approaching before our eyes,
since the mystery of iniquity has spread
throughout the world
with the disappearance of the courageous opposition
of the kathèkon.
Let us not make the mistake
of presenting the current events as
“normal,”
judging what happens with the legal,
canonical, and sociological parameters
that such normality
would presuppose.
In extraordinary times —
and the present crisis in the Church is indeed
extraordinary — events go beyond the
ordinary
known to our fathers.
In extraordinary times, we can hear a Pope
deceive the faithful; see Princes of the Church
accused of crimes that in other times
would have aroused horror and been met
with severe punishment; witness
in our churches liturgical rites
that seem to have been invented by
Cranmer's perverse mind;
see Prelates process the unclean idol
of the pachamama into St. Peter’s
Basilica; and hear
the Vicar of Christ apologize
to the worshipers of that simulacrum
if a Catholic dares to throw it
into the Tiber.
In these extraordinary times,
we hear a conspirator —
Cardinal Godfried Danneels –
tell us that, since the death of John Paul II,
the Mafia of St. Gallen had been
plotting to elect
one of their own to Peter’s Chair,
which later turned out to be
Jorge Mario Bergoglio.
In the face of this disconcerting
revelation,
we might well be astonished that neither
Cardinals nor Bishops
expressed their indignation nor
asked that the truth be brought to light.
I will talk now about: THE ECLIPSE
OF THE TRUE CHURCH.
For 60 years, we have witnessed
the eclipse of the true Church by an
anti-church that has progressively
appropriated her name,
occupied the Roman Curia and her
Dicasteries,
Dioceses and Parishes, Seminaries
and Universities, Convents
and Monasteries.
The anti-church has usurped her authority,
and its ministers wear her sacred garments;
it uses her prestige and power
to appropriate her treasures, assets,
and finances.
Just as happens in nature,
this eclipse does not take
place all at once;
it passes from light to darkness
when a celestial body inserts itself
between the sun
and us. This
is a relatively slow
but inexorable process, in which the moon
of the anti-church
follows its orbit until it overlaps
the sun, generating
a cone of shadow that projects
over the earth. We now
find ourselves in this
doctrinal, moral, liturgical
and disciplinary cone of shadow.
It is not yet the total eclipse
that we will see at the end of time,
under the reign of the Antichrist.
But it is a partial eclipse,
which lets us see the luminous crown
of the sun encircling
the black disk of the moon.
The process that led
to today’s eclipse of the Church began
with Modernism,
without a doubt. The anti-church
followed its orbit despite the solemn
condemnations
of the Magisterium, which
in that phase shone with the splendor
of Truth. But with the Second Vatican
Council,
the darkness of this spurious entity
came over the Church.
Initially it obscured only a small part,
but the darkness gradually increased.
Whoever then pointed to the sun,
deducing that the moon would certainly
obscure it,
was accused of being a “prophet of doom,”
with those forms of fanaticism and
intemperance
that arise from ignorance and
prejudice.
The case of Archbishop
Marcel Lefebvre and a few other Prelates
confirms, on the one hand,
the far-sightedness of these
shepherds and, on the other hand,
the disjointed reaction of their
adversaries
who, out of fear of losing power, used
all their authority to deny the evidence
and
kept hidden their own true intentions.
To continue the analogy:
we can say that, in the sky
of Faith, an eclipse is a rare
and extraordinary phenomenon.
But to deny that, during the eclipse,
darkness spreads — just because
this does not happen under ordinary
conditions —
is not a sign of faith in the indefectibility
of the Church, but rather
an obstinate denial of the evidence,
or bad faith.
The Holy Church, according
to Christ’s promises,
will never be overwhelmed by the gates
of hell,
but that does not mean that she will not be —
or is not already — overshadowed
by her infernal forgery
(i.e. the anti-church),
that moon which, not by chance,
we see under the feet of the Woman
in the Book of Revelation.
I quote: “A great sign appeared in heaven:
a woman clothed with the sun,
with the moon under her feet,
and on her head a crown of twelve stars” (Rev 12:1).
The moon lies under the feet of the Woman
who is above all mutability,
above all earthly corruption, above the
law
of fate and the kingdom of the spirit
of this world.
And this is because that Woman,
who is at once the image of Mary Most
Holy
and of the Church, is amicta sole,
clothed with the Sun of
Righteousness that is Christ,
“exempted from all demonic power
as she takes part in the mystery
of the immutability of Christ,”
as St. Ambrose wrote.
She remains unbruised, if not in her
militant kingdom,
certainly in the suffering one
in Purgatory and in the triumphant
one in Paradise.
St. Jerome, commenting on the words of
Scripture,
reminds us that “the gates of hell
are sins and vices,
especially the teachings of heretics.”
We know therefore that even the
“synthesis of all
heresies” represented by Modernism
and its updated conciliar version,
can never definitively obscure the
splendor of the Bride of Christ,
but only for the brief period of the eclipse
that Providence, in its infinite wisdom,
has allowed, to draw from it
a greater good.
THE ABANDONMENT OF THE SUPERNATURAL DIMENSION
In this talk, I wish especially to deal
with the relationship between the
revolution of Vatican II
and the establishment of the New World Order.
The focal element of this analysis consists
in highlighting the abandonment on the
part of the ecclesiastical hierarchy,
even at the top, of the supernatural
dimension of the Church and its
eschatological role.
With the Council, the Innovators
erased the divine origin of the Church
from their theological horizon,
creating an entity of human origin
similar to a philanthropic organization.
The first consequence of this
ontological subversion
was the necessary denial
of the fact the Bride of Christ is not,
and cannot be, subject to change by those
who exercise
vicarious authority in the name of the
Lord.
She is neither the property of the Pope
nor
of the Bishops or theologians, and, as such,
any attempt at “Aggiornamento”
lowers her to the level
of a company that, in order
to garner profit, renews
its own commercial offer,
sells its leftover stock,
and follows the fashion of the moment.
The Church, on the other hand,
is a supernatural and divine reality:
she adapts the way she preaches the
Gospel to the nations,
but she can never change the content
by one iota (Mt 5:18),
nor deny her transcendent momentum by
lowering
herself to mere social service.
On the opposite side, the anti-church
proudly lays claim
to the right to perform a paradigm
shift not only by changing the way
doctrine is expounded, but the doctrine
itself.
Insisting on what the Magisterium
teaches
is useless. The Innovators’
brazen claim to have the right to change
the Faith
stubbornly follows the modernist
approach.
The Council’s first error consists
mainly in the lack of the transcendent
perspective —
the result of a spiritual crisis that
was
already latent — and the attempt to
establish
paradise on earth,
with a sterile human horizon.
in line with this approach,
Fratelli tutti sees the fulfillment
of an earthly utopia and social
redemption in human brotherhood,
in pax œcumenica between religions,
and in welcoming migrants.
THE SENSE OF INFERIORITY
AND INADEQUACY
As I have written on other occasions,
the revolutionary demands of the
Nouvelle Théologie
found fertile ground
in the Council Fathers
because of a serious inferiority complex
vis-a-vis
the world. There was a time,
in the postwar period,
when the revolution led by Free-
masonry in the civil,
political and cultural spheres,
breached the Catholic élite,
persuading it of its inadequacy
in the face of the epochal challenge
that is now inescapable.
Instead of
questioning themselves
and their faith, this élite –
bishops, theologians, intellectuals —
recklessly attributed responsibility for
the imminent failure of the Church
to her rock-solid hierarchical structure,
and to her monolithic doctrine and moral
teaching.
Looking at the defeat of the European
civilization that the Church had
helped to form, the élite
thought that the lack of agreement with
the world
was caused by the intransigence of the
papacy and the moral rigidity of priests
not wanting to come to terms with the
Zeitgeist,
and “open up.”
This theological approach stems
from the false assumption
that, between the Church and the
contemporary world,
there can be an alliance, a consonance
of intent, a friendship.
Nothing could be further from the truth,
since there can be no respite in the
struggle
between God and Satan,
between Light and Darkness.
I quote from Genesis:
“I will put enmity between thee
and the woman, and between thy seed
and her seed; it shall bruise
thy head, and thou shalt bruise
his heel” (Gen. 3:15).
This is an enmity
willed by God Himself, which places
Mary Most Holy — and the Church —
as eternal enemies of the ancient
serpent.
The world has its own prince (Jn 12:31),
who is the “enemy” (Mt 13:28), a “murderer
from the beginning” (Jn 8:44)
and a “liar” (Jn 8:44).
Courting a pact of non-belligerence
with the world means coming to terms
with Satan. This overturns
and perverts the very essence of the
Church,
whose mission is to convert
as many souls to Christ for the greater
glory of God,
without ever laying down arms against
those
who want to attract them to themselves
and to damnation.
I will talk about the “IDEM SENTIRE”
OF REVOLUTION AND COUNCIL.
The Council Fathers’ sense of
inadequacy
was only increased by the work of
the Innovators,
whose theoretical ideas coincided
with the demands of the world.
A comparative analysis of modern thought
confirms the idem sentire [same feeling
or same mind] of the conspirators
with every element of the
revolutionary ideology.
I'll leave the description of these
comparative details
in the written version of my lecture.
When this anti-church
is fully established in the total
eclipse
of the Catholic Church, the authority
of its leaders (i.e. of the anti-church)
will depend on the degree of
subjugation to the New World Order,
which will not tolerate any divergence
from its own
creed and will
ruthlessly apply that dogmatism,
fanaticism and fundamentalism that many
Prelates
and self-styled intellectuals
criticize in those who remain faithful to
the Magisterium today.
In this way, the deep church
may continue to bear the trademark
“Catholic Church,” but it will be
the slave of the New Order thinking,
reminiscent of the Jews who, after
denying the Kingship of Christ
before Pilate, were enslaved
to the civil authority of their time:
“We have no other king but Caesar” (Jn 19:15).
Today’s Caesar commands us
to close the churches, wear a mask,
and suspend the celebrations under the
pretext of
a pseudo-pandemic.
The communist regime persecutes the
Chinese Catholics,
and the world hears nothing but silence
from Rome.
Tomorrow a new Titus will sack the
Council temple,
transporting its remains to some museum,
and divine vengeance at the hands of the
pagans
will have been achieved once again.
I will talk now about THE INSTRUMENTAL ROLE
OF THE MODERATE CATHOLICS IN THE REVOLUTION.
Some might say that the Council Fathers
and Popes
who presided over that
assembly,
did not realize the implications that
their approval
of the Vatican II documents would have
for the future of the Church.
If this were the case – i.e.,
if there had been any subsequent
regrets
in their hasty approval of
equivocal texts or texts close to heresy —
it is difficult to understand why they
were unable to put
an immediate stop to abuses,
correct errors, clarify misunderstandings
and omissions. And above all,
it is incomprehensible why the
ecclesiastical Authority has been
so ruthless against those who defended
the Catholic Truth,
and, at the same time, was so terribly
accommodating to rebels and heretics.
In any case, the responsibility for the
conciliar crisis
must be laid at the feet of the
Authority
which, even amid a thousand appeals to
collegiality
and pastoralism,
has jealously guarded
its prerogatives, exercising them
only in one direction,
that is, against the pusillus grex
[the little flock] and never against
the enemies of God and the Church.
The very rare exceptions,
when a heretic theologian
or revolutionary religious has been
censored by the Holy Office,
only offer tragic confirmation
of a rule that has been enforced for
decades;
not to mention that many of them,
in recent times, have been rehabilitated
without any abjuration of their errors
and even promoted to institutional
positions
in the Roman Curia or Pontifical
Athenaeums.
This is the reality that emerges from
what I have described above.
However, we know that,
in addition to the progressive wing of
the Council and
the traditional Catholic wing, there is a
part
of the Episcopate, the clergy, and the
people
that attempts to keep equal distance
from
what it considers two extremes.
I am talking about the so-called
“conservatives,”
that is, a centrist part
of the ecclesial body that ends up
“carrying water”
for the Revolutionaries because,
while rejecting their excesses,
it shares the same principles.
The error of the “conservatives”
lies in giving a negative connotation
to traditionalism and in placing it
on the opposite side of progressivism.
Their aurea mediocritas [via media]
consists in arbitrarily placing
themselves
not between two vices,
but between virtue and vice.
They are the ones who criticize the
excesses
of the pachamama or the most extreme
of Bergoglio’s
statements, but who do
not tolerate the Council
being questioned, let alone
the intrinsic link between the conciliar
cancer
and the current metastasis.
The correlation between political
conservatism and religious
conservatism consists
in adopting the “center,” a synthesis
between the “right” thesis
and the “left” antithesis, according to the
Hegelian
approach so cherished by moderate
supporters of the Council.
Now we will talk about: “OPEN SOCIETY”
AND “OPEN RELIGION”
This analysis would hardly be complete
without a word
on the neo-language so popular in the
ecclesiastical sphere.
Traditional Catholic vocabulary has been
deliberately modified,
in order to change the content it
expresses.
The same has happened in the liturgy and
preaching,
where the clarity of the Catholic
exposition
has been replaced by ambiguity
or the implicit denial
of dogmatic truth. The examples
are endless. This phenomenon
also goes back to Vatican II,
which sought to develop “Catholic”
versions of the slogans of the world.
Nevertheless, I would like to emphasize
that
all those expressions that are borrowed
from secularistic lexicons
are also part of the neo-language.
Let us consider Bergoglio’s
insistence
on the “outgoing church,” of openness
as a positive value.
Similarly, I quote from Fratelli tutti:
“A living and dynamic people,
a people with a future, is one constantly
open to a new synthesis through
its ability to welcome differences”
(Fratelli tutti, n. 160).
I quote again: “The Church is a home
with open doors” (ibid. 276).
“We want to be a Church that serves,
that leaves home and goes forth from its
places of worship,
goes forth from its sacristies,
in order to accompany life, to sustain
hope, to be the sign of unity...
to build bridges, to break down walls,
to sow seeds of reconciliation” (ibid.).
Close quotation.
The similarity with the Open Society
sought after by Soros’
globalist ideology
is so striking as to almost constitute
an Open Religion counterpoint to it.
And this Open Religion is perfectly in
tune
with the intentions of globalism:
From the political meetings “for a New
Humanism”
blessed by the leaders of the church,
to the participation of the progressive
intelligentsia in green propaganda.
It all chases after the mainstream
thought,
in the sad and grotesque attempt to
please the world.
The stark contrast with the words of the
Apostle is clear.
I quote from the Epistle to the
Galatians:
“Am I now trying to win the approval of
human beings, or of God?
Or am I trying to please people?
If I were still trying to please people,
I would not be a servant of Christ” (Gal 1:10).
The Catholic Church lives
under the gaze of God;
she exists for His glory and for the
salvation of souls.
The anti-church lives under the gaze of
the world,
pandering to the blasphemous apotheosis
of man
and the damnation of souls.
During the last session of the Second
Vatican Ecumenical Council,
before all the Synod
Fathers, these astonishing words
of Paul VI resounded in the Vatican
Basilica.
I quote: “The religion of the God
who became man has met the religion
(for such it is) of man
who makes himself God.
And what happened? Was there a clash,
a battle, a condemnation?
There could have been, but there was
none.
The old story of the Samaritan
has been the model
of the spirituality of the Council.
A feeling of boundless sympathy
has permeated the whole of it.
the attention of our Council has been
absorbed by the discovery
of human needs (and these needs
grow in proportion to the greatness which
the son of the earth
claims for himself).
But we call upon those
who term themselves
modern humanists,
and who have renounced the
transcendent value
of the highest realities,
to give the Council credit at least for
one quality
and to recognize our own new type of
humanism:
we, too, in fact, we more than any others,
honor mankind.”
This sympathy
is the figure of the Council
and of the new religion (for such it is)
of the anti-church. An anti-church
born of the unclean union between the
Church
and the world, between the heavenly
Jerusalem and the hellish Babylon.
Note well: the first time
a Pontiff mentioned the “new
humanism”
was at the final session of Vatican II,
and today we find it repeated as a
mantra by those who consider it
a perfect and coherent expression
of the revolutionary mens [frame of mind]
of the Council.
Always in view of this communion of
intent between the New World Order and
the anti-church,
we must remember the Global Compact
on Education, a project designed by
Bergoglio and promoted in collaboration
with the United Nations, I quote:
“to generate a change on a planetary
scale,
so that education is a creator of
brotherhood,
peace and justice.
An even more urgent need
in this time marked by the pandemic.”
Close quote.
This project has been supported and
spread
to all educational institutions
by the Congregation for Catholic
Education
through a Letter that makes explicit
reference
to the conciliar Constitution Gaudium
et Spes.
The Global Compact on Education –
I quote – is a “process of formation
in the relationship and culture
of encounter [that] also finds space
and value in the ‘common home’
with all creatures, since people,
just as they are formed to the logic
of communion and solidarity,
are already working ‘to recover
serene harmony with creation,’
and to configure the world
as ‘a space of true brotherhood.’”
Close the quote.
As can be seen,
the ideological reference is always
and only to Vatican II,
because only from that moment on
did the anti-church put man in the
place of God,
the creature in the place
of the Creator.
The “new humanism” obviously
has an environmental and ecological
frame
into which are grafted both the encyclical
Laudato sì
and the green theology –
the “Church with an Amazonian face”
of the 2019 Synod of Bishops,
with its idolatrous worship of
pachamama
in the presence of the Roman
Sanhedrin.
The Church’s attitude during Covid-19
demonstrated, on the one hand, the
hierarchy’s submission
to the diktats of the State,
in violation of the Libertas Ecclesiae,
which the Pope should have firmly
defended.
It also put on display the denial of any
supernatural
meaning of the pandemic, replacing
the righteous wrath of God
offended by the countless sins of
humanity and nations
with the more disturbing and destructive
fury of Nature,
offended by the lack of respect
for the environment.
I would like to emphasize that
attributing
a personal identity to Nature,
almost endowed with intellect
and will, is a prelude
to her divinization.
We have already seen a sacrilegious prelude
to this, under the very dome of St.
Peter’s Basilica.
The bottom line is this: conformity on
the part of the
anti-church with the dominant ideology
of the modern world
establishes a real cooperation
with powerful representatives of the deep
state,
starting with those working towards
a “sustainable economy” involving
Jorge Mario Bergoglio, Bill Gates,
Jeffrey Sachs, and John Elkann,
to mention a few.
Allow me a brief word about the political situation
in the United States
on the eve of the presidential election.
Fratelli tutti seems to be a form of
Vatican endorsement
of the Democratic candidate, in clear
opposition to Donald Trump,
and came a few days after Francis refused
to grant an audience to Secretary of State
Mike Pompeo in Rome. This confirms
which side the children of light are on,
and who the children of darkness are.
I will talk out about THE IDEOLOGICAL
FOUNDATIONS
OF “BROTHERHOOD.”
The theme of brotherhood,
an obsession for Bergoglio, finds
its first formulation in Nostra aetate
and Dignitatis humanae.
The latest Encyclical, Fratelli tutti,
is the manifesto of this Masonic vision,
in which the cry Liberté,
Égalité, Fraternité replaced
the Gospel, for the sake of a unity among
men
that leaves out God.
Note that the Document on Human Fraternity
for World Peace and Living Together,
signed in Abu Dhabi on February 4,
2019, was proudly defended by Bergoglio
with these words. I quote:
“From the Catholic point of view
the document did not go one millimeter beyond
the Second Vatican Council.”
I close the quote.
Cardinal Miguel Ayuso Guixot, President
of the Pontifical Council for
Interreligious Dialogue,
comments in La Civiltà Cattolica —
I quote:
“The Catholic Church’s commitment to inter-
religious dialogue,
which opens the way to peace and fraternity,
is part of her religious mission
and at its roots in the Council event.”
I close the quote. Once again,
the cancer of Vatican II confirms
that it is at the origin of the Bergoglian
metastasis.
The fil rouge [common thread]
that unites the Council with the cult of
the pachamama
also passes through Assisi, as my brother
Athanasius Schneider rightly
pointed out in his recent speech.
And speaking of the anti-church,
Archbishop Fulton Sheen
describes the Antichrist — I quote:
“Since his religion will be brotherhood
without the paternity of God, he will deceive
even the elect.” Close the quote.
We seem to see the prophecy
of the venerable American Archbishop
coming true
before our eyes.
It is no surprise, therefore, that the infamous
Grand Lodge of Spain,
after having warmly congratulated its
paladin raised
to the Throne, has once again
paid homage to Bergoglio with these words —
I quote: “Pope Francis’
latest encyclical shows how
far the present Catholic Church
is from its previous positions.
In Fratelli Tutti, the pope embraced
the Universal Brotherhood, the great principle
of modern Freemasonry.”
Close quote.
The reaction of the Grand Oriente of Italy
is not dissimilar. I quote:
“These are the principles that Freemasonry
has always pursued and guarded
for the elevation of Humanity.”
Close quote.
I remember that in the masonic documents
of the Alta Vendita, since the 19th
century, an infiltration
of Freemasonry into the Church was planned.
I quote: “You, too,
will fish some friends and lead them
to the feet of the Apostolic See.
You will have preached revolution
in Tiara and Cope,
proceeded under the cross and banner,
a revolution that will need only a little help
to set the quarters of the world on fire.”
I will talk now about CAUSE AND EFFECT.
Philosophy teaches us that to a cause
always correspond a certain effect.
We have seen that the actions carried out
during Vatican II
have had the desired effect,
giving concrete form to that
anthropological turning point
which today has led
to the apostasy of the anti-church and
the eclipse of the true Church of
Christ. We must therefore
understand that, if we want to undo
the harmful effects we see before us,
it is necessary and indispensable to
remove the factors
that caused them. If this is our goal,
it is clear that accepting — or even
partially accepting — those revolutionary principles
would make our effort useless
and counterproductive.
We must therefore be clear about the objectives
to be achieved, ordering our
actions to the goals.
But we must all be aware that in this work of
restoration no exceptions
to the principles are possible,
precisely because failure to share them
would prevent any chance of success.
Therefore, let us put aside,
once and for all, the
vain distinctions concerning the presumed
goodness of the Council, the betrayal
of the will of the Synod Fathers,
the letter and spirit of Vatican II,
the magisterial weight (or lack thereof)
of its acts,
and the hermeneutic of continuity versus
that of rapture.
The anti-church has used
the label “Ecumenical Council”
to give authority and legal force to its
revolutionary agenda,
just as Bergoglio calls his political
manifesto of allegiance
to the New World Order an “encyclical letter.”
The cunning of the enemy has isolated the
healthy part of the Church,
torn between having to recognize
the subversive nature of the Council documents,
thus having to exclude them
from the Magisterial corpus, and
having to deny reality by declaring them
apodictically orthodox in order
to safeguard the infallibility
of the Magisterium.
The Dubia represented
a humiliation of those Princes of the Church,
but without untying the doctrinal knots
brought to the attention of the Roman Pontiff.
Bergoglio does not respond, precisely because
he does not want to deny or confirm
the implied errors, thus exposing himself
to the risk of being declared a
heretic and losing the papacy.
This is the same method used with
the Council, where ambiguity
and the use of imprecise terminology
prevent the condemnation of the error
that has been implied. But the jurist
knows very well that, in addition
to the blatant violation of the law,
one can also commit a crime by
circumventing it, using it
for evil purposes:
contra legem fit, quod in fraudem legis fit.
The latin says: what circumvents
the law is against it.
To conclude: The only way to win this battle is to go back
to doing what the Church has always done,
and to stop doing what the anti-church asks of us
today — that which the true Church
has always condemned.
Let us put Our Lord Jesus Christ, King
and High Priest,
back at the center of the life of the Church;
and before that, at the center of the life
of our communities, of our families,
of ourselves. Let us restore
the crown to Our Lady, Mary Most Holy,
Queen and Mother of the Church.
Let us return to celebrate the
traditional Holy Liturgy
worthily, and to pray with the words of
the Saints,
not with the ramblings of the modernists
and heretics.
Let us begin again to savor
the writings of the Fathers of the
Church and the Mystics,
and to throw into the fire the works imbued
with modernism
and immanentist sentimentalism.
Let us support, with prayer
and material help, the good priests who
remain faithful to the true Faith,
and withdraw all support from those who
have come to terms with the world and its lies.
And above all — I ask you in the name of God —
let us abandon that sense of inferiority
that our adversaries have accustomed us
to accept:
in the Lord’s war, they do not humiliate
us (we certainly deserve every
humiliation for our sins).
No, they humiliate the Majesty of God
and the Bride of the Immaculate Lamb.
The Truth that we embrace does not come from us,
but from God! To let Truth be denied,
or to accept that it must justify
itself before the heresies and errors of
the anti-church,
is not an act of humility,
but of cowardice and pusillanimity.
Let us be inspired by the example of the
Holy Maccabees Martyrs,
before a new Antiochus
who asks us to sacrifice to idols
and to abandon the true God.
Let us respond with their words,
praying to the Lord:
“So now, O Sovereign of the heavens,
send a good angel to spread terror and
trembling before us.
By the might of your arm may these
blasphemers
who come against your holy people be
struck down” (2 Mac 15:23).
Let me conclude my talk today with a
personal memory.
When I was Apostolic Nuncio in Nigeria,
I learned about
a magnificent popular tradition that
came out from the terrible war in Biafra,
and which continues to this day.
I personally took part in it, during a
pastoral visit
to the Archdiocese of Onitsha,
and I was very impressed by it.
The tradition — called “Block
Rosary Children” – consists
in gathering thousands of children
(even very young ones) in each village
or neighborhood for the recitation of
the Holy Rosary
to implore peace — each child
holding a little piece of wood, like a
mini-altar,
with an image of Our Lady and a small
candle on it.
In the days leading up to November 3rd,
I invite everyone to join in a Rosary Crusade:
a sort of siege of
Jericho, not with seven trumpets made
of ram’s horns sounded by priests,
but with the Hail Mary’s of the little ones
and the innocent to bring down
the walls of the deep state and
of the deep church.
Let us join with little ones in a
Block Rosary Children,
imploring the Woman clothed with the Sun,
that the Reign of Our Lady and Mother
may be restored, and the eclipse
that afflicts us shortened.
And may God bless these holy intentions.
