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Showing posts with label Carlo Maria Viganò. Show all posts
Showing posts with label Carlo Maria Viganò. Show all posts

Sunday 16 January 2022

Archbishop Carlo Maria Viganò on his return to the Traditonal Latin Mass

 



 

Dilecta Mea — About the Holy Apostolic Mass

You who permit yourselves to prohibit the Holy Apostolic Mass, have you ever celebrated it? You who from the height of your liturgical cathedrae are piqued about the “old Mass,” have you ever meditated on its prayers, its rites, and its ancient and sacred gestures? I have asked myself this many times in the past few years: because I myself, even though I knew this Mass since I was very young; even though I had learned to serve it and respond to the celebrant when I was so little that I was still wearing boys’ knickers, I had almost forgotten it and lost it. Introibo ad altare Dei. Kneeling in winter on the ice-cold steps of the altar, before going to school. Sweating on hot summer days under my altar boy’s vestments. I had forgotten that Mass, even though it was the Mass of my ordination as a priest on 24 March 1968: an era in which one could already perceive the signs of the revolution that shortly thereafter would deprive the Church of her most precious treasure, imposing a counterfeit ritual in its place.

Well, that Mass that the conciliar reform cancelled and prohibited in my first years of Priesthood remained as a distant memory, like the smile of a distant loved one, the gaze of a missing relative, the sound of a Sunday with its bells, its friendly voices. But it was something that had to do with nostalgia, youth, the enthusiasm of an era in which ecclesiastical commitments were still to come, in which everyone wanted to believe that the world could recover from the aftermath of the Second World War and the threat of Communism with a renewed spiritual momentum. We wanted to think that economic well-being could somehow be accompanied by a moral and religious rebirth of our nation [Italy]. Despite the revolution of 1968, the occupations, terrorism, the Red Brigades, and the crisis of the Middle East. Thus, amidst the thousand ecclesiastical and diplomatic commitments, the memory of something had crystallized in my memory that in fact remained unresolved, which had been “momentarily” set aside for decades. Something that patiently waited, with the indulgence that only God uses toward us.

My decision to denounce the scandals of American Prelates and the Roman Curia was the occasion that led me back to consider, under another light, not only my role as Archbishop and as Apostolic Nuncio, but also the soul of that Priesthood which service first in the Vatican and lastly in the United States had in some way left incomplete: more for my being a priest than for the Ministry. And what up until then I had not yet understood became clear to me due to an apparently unexpected circumstance, when my personal safety seemed to be in danger and I found myself, against my will, having to live almost in hiding, far from the palaces of the Curia. It was then that that blessed segregation, which today I consider as a sort of monastic choice, led me to rediscover the Holy Tridentine Mass. I recall very well the day when, instead of the chasuble, I put on the traditional vestments with the Ambrosian cappino and the maniple. I recall the fear that I felt in pronouncing, after almost fifty years, those prayers of the Missal that re-emerged from my mouth as if I had just recited them shortly before. Confitemini Domino, quoniam bonus, in the place of the Psalm Judica me, Deus of the Roman Rite. Munda cor meum ac labia mea. These words were no longer the words of the altar boy or the young seminarian, but the words of the celebrant, of I who once again, I would dare say for the first time, celebrated before the Most Holy Trinity. Because while it is true that the Priest is a person who lives essentially for others – for God and for his neighbor – it is equally true that if he does not have the awareness of his own identity and has not cultivated his own holiness, his apostolate is sterile like the clanging cymbal.

I know well that these reflections can leave those who have never had the grace of celebrating the Mass of all time unmoved, or even arouse condescension. But the same thing happens, I imagine, for those who have never fallen in love and who do not understand the enthusiasm and the chaste transport of the beloved towards his beloved, or for those who do not know the joy of getting lost in her eyes. The dull Roman liturgist, the Prelate with his tailored clerical suit and his pectoral cross in his pocket, the consultor of the Roman Congregation with the latest copy of Concilium or Civiltà Cattolica in plain sight, looks at the Mass of Saint Pius V with the eyes of an entomologist (the science that studies insects), scrutinizing that pericope just as a naturalist observes the veins of a leaf or the wings of a butterfly. Indeed, I sometimes wonder if they don’t do it with the asepticity of the pathologist who cuts open a living body with a scalpel. But if a priest with a minimum of interior life approaches the ancient Mass, regardless of whether he has ever known it before or is discovering it for the first time, he is deeply moved by the composed majesty of the rite, as if he has stepped out of time and entered the eternity of God.

What I would like to make my brothers in the Episcopate and the Priesthood understand is that that Mass is intrinsically divine, because one perceives the sacred in a visceral way: one is literally taken up into heaven, into the presence of the Most Holy Trinity and the celestial Court, far from the clamor of the world. It is a love song, in which the repetition of the signs, the reverences, and the sacred words is not in any way useless, just as a mother never tires of kissing her son, or a bride never tires of saying, “I love you” to her husband. Everything is forgotten there, because all that is said and sung in it is eternal, all the gestures that are performed there are perennial, outside of history, yet immersed in a continuum that unites the Cenacle, Calvary, and the altar on which the Mass is celebrated. The celebrant does not address the assembly, with the concern of being understandable or being nice or appearing to be up-to-date; rather, he addresses God: and before God there is only the sense of infinite gratitude for the privilege of being able to carry with him the prayers of the Christian people, the joys and sorrows of so many souls, the sins and shortcomings of those who implore forgiveness and mercy, gratitude for graces received, and suffrages for our dear departed. One is alone, and at the same time one feels intimately united with an endless host of souls that crosses time and space.

When I celebrate the apostolic Mass, I think of how on that same altar, consecrated by the relics of the Martyrs, so many Saints and thousands of priests, using the same words that I say, repeating the very same gestures, making the same bows and the same genuflections, wearing the same vestments. But above all, receiving Holy Communion with the same Body and Blood of Our Lord, to whom we have all been assimilated in the offering of the Holy Sacrifice. When I celebrate the Mass of all time, I realize in the most sublime and complete way the true significance of what doctrine teaches us. Acting in persona Christi is not a mechanical repetition of a formula, but the awareness that my mouth utters the same words that the Savior pronounced over the bread and wine in the Cenacle; that as I elevate the Host and Chalice to the Father, I repeat the immolation that Christ made of Himself on the Cross; that in receiving Holy Communion I consume the sacrificial Victim and feed on God Himself, and I am not participating in a party. And the entire Church is with me: the Church Triumphant which deigns to unite itself to my imploring prayer, the Church Suffering that awaits it in order to shorten souls’ stay in Purgatory, and the Church Militant that strengthens herself in the daily spiritual battle. But if, as we profess with faith, our mouth is really Christ’s mouth, if our words in the Consecration are really those of Christ, if the hands with which we touch the Sacred Host and the Chalice are Christ’s hands, what respect ought we to have for our body, keeping it pure and uncontaminated? What better incentive is there to remain in the Grace of God? Mundamini, qui fertis vasa Domini. And with the words of the Missal: Aufer a nobis, quæsumus, Domine, iniquitates nostras: ut ad sancta sanctorum puris mereamur mentibus introire.

The theologian will tell me that this is common doctrine, and that the Mass is exactly that, regardless of the rite, I do not deny it, rationally. But while the celebration of the Tridentine Mass is a constant reminder of an uninterrupted continuity of the work of the Redemption studded with Saints and Blesseds, the same thing does not happen, it seems to me, with the reformed rite. If I look at the table versus populum, I see there the Lutheran altar or the Protestant table; if I read the words of the Institution of the Last Supper in the form of narration, I hear the modifications of Cranmer’s Common Book of Prayer, and the service of Calvin; if I glance through the reformed calendar, I find that the same saints who cancelled the heretics of the Pseudo-reform have been removed. And the same is true for the songs, which would horrify an English or German Catholic: hearing the hymns of those who martyred our priests and trampled the Blessed Sacrament in contempt for “papist superstition” sung under the vaults of a church ought to make us understand the abyss that exists between the Catholic Mass and its conciliar counterfeit. To say nothing of the language: the first ones to abolish Latin were the heretics, in the name of giving the people a greater comprehension of the rites; a people whom they deceived, contesting revealed Truth and propagating error. Everything is profane in the Novus Ordo. Everything is momentary, everything accidental, everything contingent, variable, and changeable. There is nothing of the eternal, because eternity is immutable, just as the Faith is immutable. Just as God is immutable.

There is another aspect of the traditional Holy Mass that I would like to emphasize, and that unites us to the Saints and Martyrs of the past. Since the times of the catacombs up until the most recent persecutions, wherever a priest celebrates the Holy Sacrifice, even in an attic or a cellar, in the woods or in a barn, or even in a van, he is mystically in communion with that host of heroic witnesses of the Faith, and the gaze of the Most Holy Trinity rests on that improvised altar; before it all the angelic hosts genuflect adoringly; all of the souls in purgatory gaze toward it. In this too, especially in this, each of us understands how the Tradition creates an indissoluble link between the centuries, not only in the jealous custody of that treasure, but also in facing the trials that it entails, even unto death. In the presence of this thought, the arrogance of the present tyrant, with his insane decrees, ought to strengthen us in fidelity to Christ and make us feel that we are an integral part of the Church of all times, because we cannot win the palm of victory if we are not ready to fight the bonum certamen.

I would like my confreres to dare to do the unthinkable: I would like them to approach the Holy Tridentine Mass not so as to be pleased with the lace of an alb or with the embroidery of a chasuble, or because of a mere rational conviction about its canonical legitimacy or about the fact that it has never been abolished; but rather with the reverential fear with which Moses approached the burning bush: knowing that each one of us, upon coming down from the altar after the Last Gospel, is in some way interiorly transfigured because there he has encountered the Holy of Holies. It is only there, on that mystical Sinai, that we can understand the very essence of our Priesthood, which is the giving of Oneself to God, above all; an oblation of all of himself together with Christ the Victim, for the greater glory of God and the salvation of souls; a spiritual sacrifice which draws strength and vigor from the Mass; self-renunciation in order to make way for the High Priest; a sign of true humility, in the annihilation of one’s own will and abandonment to the will of the Father, following the Lord’s example; a gesture of authentic “communion” with the Saints, in the sharing of the same profession of faith and the same rite. And I would like not only those who have celebrated the Novus Ordo for decades to have this “experience,” but above all the young priests and those who carry out their ministry in the front line: the Mass of Saint Pius V is for indomitable spirits, for generous and heroic souls, for hearts burning with Charity for God and one’s neighbor.

I know well that the life of the priests today is made up of a thousand trials, of stress, of the feeling of being alone in fighting against the world, in the disinterest and ostracism of Superiors, of a slow wear and tear that distracts from recollection, from the interior life, and from spiritual growth. And I know very well that this feeling of being under siege, of finding oneself as a sailor who is alone and has to pilot a ship through a storm, is not the prerogative of traditionalists or progressives, but is the common destiny of all those who have offered their lives to the Lord and to the Church, each with their own miseries, with economic problems, misunderstandings with the Bishop, criticisms from their confreres, as well as the requests of the faithful. And also those hours of solitude, in which the presence of God and the companionship of the Virgin Mary seem to vanish, just as in the dark night of Saint John of the Cross. Quare me repulisti? Et quare tristis incedo, dum affligit me inimicus? When the demon winds insidiously between the internet and the television, quærens quem devoret, taking advantage of our weariness by betrayal. In those cases, which we all face just as Our Lord did in Gethsemane, it is our Priesthood that Satan wants to strike, presenting himself persuasively like Salomé before Herod, asking us for the gift of the Baptist’s head. Ab homine iniquo, et doloso erue me. In the trial, we are all the same: because the victory that the Enemy wants to win is not only over the poor souls of the Baptized, but over Christ the Priest, whose Anointing we carry.

For this reason, today more than ever, the Holy Tridentine Mass is the sole anchor of salvation of the Catholic Priesthood, because in it the priest is reborn, each day, in that privileged time of intimate union with the Blessed Trinity, and from it he draws indispensable graces so as not to fall into sin, to progress along the way of holiness, and to rediscover the healthy balance with which to face his Ministry. Anyone who believes that all this can be liquidated as a mere ceremonial or aesthetic question has not understood anything about his own priestly Vocation. Because the Holy Mass “of all time” – and it truly is this, just as it has always been opposed by the Adversary – is not an obliging lover who offers herself to anyone, but rather a jealous and chaste Bride, as jealous as the Lord is.

Do you want to please God or the one who keeps you away from Him? The question, at its root, is always this: the choice between the gentle yoke of Christ and the Adversary’s chains of slavery. The response will appear clear and limpid to you in the moment in which you too, marveling at this immense treasure that has been kept hidden from you, discover what it means to celebrate the Holy Sacrifice not as pathetic “presiders of the assembly,” but rather as “ministers of Christ and dispensers of the Mysteries of God” (1 Cor 4:1).

Pick up the Missal, ask for help from a priest friend, and ascend the Mountain of the Transfiguration: Emitte lucem tuam et veritatem tuam: ipsa me deduxerunt, et adduxerunt in montem sanctum tuum, et in tabernacula tua. Like Peter, James, and John, you will exclaim: Domine, bonum est nos hic esse – “Lord, it is good that we are here” (Mt 17:4). Or, with the words of the Psalmist that the celebrant repeats at the Offertory: Domine, dilexi decorem domus tuæ, et locum habitationis gloriæ tuæ.

Once you have discovered it, no one will be able to take away from you that through which the Lord no longer calls you servants, but friends (Jn 15:15). No one will ever be able to convince you to renounce it, forcing you to be content with its adulteration that was brought to birth by rebellious minds. Eratis enim aliquando tenebræ: nunc enim lux in Domino. Ut filii lucis ambulate. “For once you were darkness, but now you are light in the Lord. Walk then as children of the light” (Eph 5:8). Propter quod dicit: Surge qui dormis, et exsurge a mortuis, et illuminabit te Christus. “Wherefore he says: Awake, O sleeper, and rise from the dead, and Christ shall enlighten you” (Eph 5:14).

+ Carlo Maria Viganò, Archbishop

January 2nd, 2022
Sanctissimi Nominis JESU

Wednesday 22 September 2021

The Viganò Tapes - Satan is behind all of it!

 

Monday 6 September 2021

Considerations on the Great Reset and the New World Order from Archbishop Carlo Maria Viganò,

A long read, friends, but it provides clarity in the understanding of the great evil that has come upon us.

"The LORD is my light and my salvation; whom shall I fear?"



LIBERA NOS A MALO

Considerations on the Great Reset
and the New World Order

No one will be part of the New World Order
unless he carries out an act of worship to Lucifer.
No one will enter the New Age unless he receives Luciferian initiation.

David Spangler
Director of the United Nations Planetary Initiative Project

(Reflections on The Christ, Findhorn, 1978)

For more than a year and a half we have been helplessly witnessing the succession of incongruent events to which most of us are unable to give a plausible justification. The pandemic emergency has made particularly evident the contradictions and illogicalities of measures nominally intended to limit contagion — lockdowns, curfews, closures of commercial activities, limitations of public services and classes, suspension of citizens’ rights — but which are disavowed daily by conflicting voices, by clear evidence of ineffectiveness, by contradictions on the part of the same health authorities. There is no need to list the measures that almost all the governments of the world have taken without achieving the promised results. If we limit ourselves to the presumed advantages that the experimental gene serum should have brought to the community — above all immunity to the virus and renewed freedom of movement — we discover that an Oxford University study published in The Lancet (here) stated that the viral load of those vaccinated with a double dose is 251 times greater than the first strains of the virus (here), despite the proclamations of world leaders, starting with the Italian Prime Minister Mario Draghi, according to whom “whoever gets vaccinated lives, whoever does not get the vaccine dies.” The side effects of the gene serum, cleverly disguised or deliberately not registered by the national health authorities, seem to confirm the danger of taking the vaccine and the disturbing unknowns for the health of citizens which we will soon have to face.

From Science to Scientism

The art of medicine — which is not science, but the application of scientific principles to different cases each time, on an experiential and experimental basis — seems to have renounced its prudence, in the name of an emergency that has risen to the level of priesthood of a religion — the religion of science, in fact — which in order to be such has cloaked itself in a dogmatism bordering on superstition. The ministers of this cult have constituted themselves as a caste of untouchables, exempt from any criticism even when their claims are denied by the evidence of the facts. The principles of medicine, considered universally valid until February 2020, have given way to improvisation, to the point of being advised to vaccinate at the height of the pandemic, the obligation of masks being imposed although they are useless, the arbitrary mandating of bizarre distances, the prohibition of treatments with effective drugs and the imposition of experimental gene therapies in violation of normal safety protocols. And just as there are new Covid priests, so there are also new heretics, that is, those who reject the new pandemic religion and want to remain faithful to the Hippocratic Oath. Not infrequently, the aura of infallibility that surrounds virologists and other more or less titled scientists does not seem to be questioned due to their conflicts of interest or by the substantial financial benefits received by pharmaceutical companies, which under normal conditions would be scandalous and criminal.

What many fail to understand is the inconsistency between the stated aims and the means that are adopted in a constantly changing manner in order to achieve them. If in Sweden the absence of lockdowns and masks did not lead to higher infection rates than those in countries where people have been confined to their homes or where they have had masks put on even in primary schools, this element is not considered as proof of ineffectiveness of the measures. If in Israel or in Great Britain mass vaccination has increased infections and made them more virulent, their example does not induce the rulers of other countries to be cautious in the vaccination campaign, but rather pushes them to evaluate the mandatory nature of their giving of the vaccine. If ivermectin or hyperimmune plasma prove to be valid treatments, this is not enough to authorize them, let alone recommend them. And those who wonder the reason for this disconcerting irrationality end up refraining from judgment, giving a sort of fideistic acceptance to the pronouncements of the Covid priests, or conversely considering doctors as unreliable sorcerers.

A Single Script Under a Single Direction

As I said earlier, we are faced with a colossal deception, based on lies and fraud. This deception starts from the premise that the justifications put forward by the authorities in support of their actions are sincere. More simply, the mistake consists in believing that the rulers are honest and in assuming that they do not lie to us. So we persist in finding more or less plausible justifications, with the sole purpose of not recognizing that we are the object of a conspiracy planned to the smallest detail. And while we try to rationally explain irrational behavior, while we attribute logic to the illogical actions of those who govern us, cognitive dissonance leads us to close our eyes to reality and to believe the most shameless lies.

We should have understood — I wrote it some time ago — that the Great Reset plan was not the result of the ravings of some “conspiracy theorist” but the crude evidence of a criminal plan, conceived for decades and aimed at establishing a universal dictatorship in which a minority of immeasurably rich and powerful people intends to enslave and subjugate the whole of humanity to the globalist ideology. The accusation of “conspiracy theory” could perhaps have made sense when the conspiracy was not yet evident, but today denying what the elite has planned since the 1950s is unjustifiable. What Kalergi, the Rothschilds, the Rockefellers, Klaus Schwab, Jacques Attali, and Bill Gates have been saying since World War II has been published in books and newspapers, commented on and taken up by international bodies and foundations, made up precisely by parties and government majorities. The United States of Europe, uncontrolled immigration, the reduction of wages, the cancellation of trade union guarantees, the renunciation of national sovereignty, the single currency, the control of citizens under the pretext of a pandemic, and the reduction of the population through the use of vaccines with new technologies are not recent inventions, but the result of a planned, organized and coordinated action — an action that clearly shows itself perfectly adhering to a single script under a single direction.

The Criminal Mens

Once it is understood that the present events have been intended in order to obtain certain results — and consequently to pursue certain interests on behalf of a minority part of humanity, with incalculable harm for the majority — we must also have the honesty to recognize the criminal mens [mind] of the authors of this plan. This criminal design also makes us understand the fraud perpetrated by civil authority in presenting certain measures as an unavoidable response to unpredictable events, when the events have been artfully created and magnified with the sole purpose of legitimizing a revolution — which Schwab identifies as the fourth industrial revolution — intended by the elite to the detriment of all humanity. The enslavement of authority is on the other hand the result of a process that began even earlier, with the French Revolution, and which made the political class the servant not of God (whose Lordship it disdainfully disregards) nor of the sovereign people (which it despises and uses only to legitimize itself), but of the economic and financial potentates, of the international oligarchy of bankers and usurers, of multinationals and pharmaceutical companies. In reality, on closer inspection, all these subjects belong to a small number of well-known very rich families.

Equal enslavement is also evident in the media: journalists have accepted — without any scruple of conscience — prostituting themselves to the powerful, going so far as to censor the truth and spread shameless lies without even trying to give them the appearance of credibility. Up until last year journalists counted the numbers of the “victims” of Covid by presenting anyone who tested positive as terminally ill; today those who die after being vaccinated are always and only taken by a vague “illness,” and even before the post mortem examinations they officially decide that there is no correlation between a person’s death and the administration of the gene serum. They twist the truth with impunity when it does not confirm their narrative, bending it to fit their purposes.

What has been happening for a year and a half had been widely announced, down to the smallest detail, by the creators of the Great Reset themselves; just as we were told the measures that would be adopted. On February 17, 1950, testifying before the United States Senate, the well-known banker James Warburg said, “We will have a world government, whether you like it or not. The only question that arises is whether this world government will be established by consensus or by force.” Four years later, the Bilderberg Group was born, which has counted among its members characters such as [Italian businessman Gianni] Agnelli, Henry Kissinger, Mario Monti, and the current Italian Prime Minister Mario Draghi. In 1991, David Rockefeller wrote: “The world is ready for a world government. The supranational sovereignty of an intellectual elite and world bankers is certainly preferable to the national self-determination practiced in past centuries.” And he added: “We are on the verge of a global transformation. All we need is the ‘right’ global crisis and the nations will accept the New World Order.” Today we can affirm that this “right crisis” coincides with the pandemic emergency and with the “lockstep” outlined since 2010 by the Rockefeller Foundation document “Scenarios for the Future of Technology and International Development,” in which the events we are now witnessing are all anticipated (here).

In short, they have created a false problem in order to be able to impose population control measures as an apparent solution, cancel small and medium-sized businesses with lockdowns and the green pass to the benefit of a few international groups, demolish education by imposing distance learning, lower the cost of manpower and employees with “smart working,” privatize public health for the benefit of Big Pharma, and allow governments to use the state of emergency to legislate in derogation of the law and impose so-called vaccines on the entire population, making citizens traceable in all their movements and either chronically ill or sterile.

Everything the elite wanted to do, they have done. And what is incomprehensible is that in the face of the evidence of the premeditation of this terrible crime against humanity, which sees the leaders of almost the whole world as accomplices and traitors, there is not a single magistrate who opens a file against them to ascertain the truth and condemn the guilty and complicit. Those who disagree are not only censored but pointed out as public enemies, as infectors, as non-persons for whom no rights are recognized.

Deep State and Deep Church

Now, in the face of a criminal plan it would be at least logical to denounce it and make it known, in order to then be able to avert it and try those who are guilty. The list of traitors should start with the heads of government, with cabinet members and elected officials, and then continue with the virologists and corrupt doctors, the complicit officials, the leaders of the armed forces incapable of opposing the violation of the Constitution, the sold-out journalists, the cowardly judges and the obsequious unions. In that long list that will perhaps be drawn up one day, the leaders of the Catholic Church should also be listed, starting with Bergoglio and not a few of the Bishops, who have become zealous executors of the will of the prince against the mandate received from Christ. And certainly, in that list, one would know the extent of the conspiracy and the number of the conspirators, confirming the crisis of authority and the perversion of civil and religious power. In short, it would be understood that the corrupt part of the civil authority — the deep state — and the corrupt part of ecclesiastical authority — the deep church — are two sides of the same coin, both instrumental to the establishment of the New World Order.

However, in order to understand this alliance between civil and religious power, it is necessary to recognize the spiritual and eschatological dimension of the present conflict, framing it in the context of the war that Lucifer, ever since his fall, has waged against God. This war, whose outcomes have been decided ab æterno with the inexorable defeat of Satan and the Antichrist and the overwhelming victory of the Woman encircled with the stars, is now approaching its conclusion. This is why the forces of darkness are so wild at present, so impatient to cancel the name of Our Lord from the earth, to not only destroy His tangible presence in our cities by tearing down churches, demolishing crosses, and suppressing Christian holidays; but also by eliminating memory, cancelling Christian civilization, adulterating its teaching, and debasing its worship. And in order to do this, the presence of a faithful and courageous Hierarchy, ready to suffer martyrdom in order to defend Christian faith and moral teaching, is certainly an obstacle. This is why, from the very initial phase of the globalist plan, it was essential to corrupt the Hierarchy in morals and doctrine, to infiltrate it with fifth columns and sleeper cells, to deprive it of any supernatural yearning, and to make it vulnerable to blackmail thanks to financial and sexual scandals; all with the purpose of excluding it and eliminating it once its purpose has been achieved, according to established practice.

This infiltration operation began at the end of the 1950s, when the project of the New World Order was just taking shape. It began its own work of subversion a few years later, with the Second Vatican Ecumenical Council [1962-1965], in view of which the election of Roncalli and the expulsion of Cardinal Siri, Pacelli’s “dauphin” or probable successor as pope, represented a reason for enthusiasm both for the progressive and modernist element within the Church, as well as for the communist, liberal, and Masonic element of the civil world. Vatican II represented within the ecclesial body what the Tennis Court Oath [of the French Revolution] was for civil society: the beginning of the Revolution. And if on many occasions I have drawn attention to the subversive nature of the Council, today I believe that a historical analysis deserves attention in which apparently disconnected facts acquire a disturbing significance, explaining many things.

Liaisons Dangereuses

As Michael J. Matt has reported in a recent video at The Remnant (here), today we are beginning to put together all the pieces of the mosaic, and we discover — by the very admission of one of the protagonists — that Msgr. Hélder Câmara, Archbishop of Olinda and Recife in Brazil, had a meeting in those years with the young Klaus Schwab, the founder of the World Economic Forum and theorizer of the Great Reset. Once Schwab recognized Câmara for his opposition to the traditional Church and his revolutionary and pauperist theories, he invited him to the Davos Forum, considering his participation in this event as extremely important in view of the project of the New Order. We know that Hélder Câmara was among the organizers of the “Pact of the Catacombs,” which was signed by about forty ultra-progressivist Bishops on 16 November 1965, a few days before the closing of the Council. Among the heretical theses of that document, there is also collaboration in the establishment of “another, new social order” (here, n. 9) based on justice and equality. And we are not surprised to learn that among the signatories there was also Msgr. Enrique Angelelli, the auxiliary bishop of Cordoba in Argentina, “[a] point of reference for then-Father Jorge Mario Bergoglio” (here). Bergoglio himself declared right from the beginning of his Pontificate that he agreed with the demands of the Pact of the Catacombs. On 20 October 2019, during the Synod on the Amazon, the celebration of the pact between the conspirators was repeated in the Catacombs of Santa Domitilla (here), confirming that the plan begun at the Council had found fulfillment precisely in Jorge Mario Bergoglio. Far from distancing himself from the ultra-progressivists who support him and who determined his election at the last Conclave, Bergoglio never misses an opportunity to give proof of his perfect coherence with the plan of the New World Order, beginning with the collaboration of Vatican commissions and dicasteries with environmentalism of a Malthusian matrix and their participation in the Council for Inclusive Capitalism, a global alliance with the Rothschilds, the Rockefeller Foundation, and large banks. So on the one hand we have David Rockefeller with the Trilateral Commission, and on the other we have Klaus Schwab, who is related by marriage with the Rothschilds (here), with the World Economic Forum, and both of them are arm-in-arm with the head of the Catholic Church to establish the New Order by means of the Great Reset, as has been planned since the 1950s.

The World Depopulation Plan

Among the associates of this pactum sceleris there must also be counted some members of the Pontifical Academy for Life, which recently had its organizational structure overturned by Bergoglio himself when he removed the members who were most faithful to the Magisterium, replacing them with supporters of depopulation, contraception, and abortion. There should be no surprise at the Holy See’s support for vaccines: in June 2011 the Sovereign Independent carried the headline on its front page: “Depopulation Through Forced Vaccination: The Zero Carbon Solution!” (here). Beside the headline, a photograph of Bill Gates was accompanied by a quote from him: “The world today has 6.8 billion people. That’s headed up to about 9 billion. Now if we do a really great job on new vaccines, health care, reproductive services [abortion and contraception], we lower that by perhaps 10 or 15 percent.” This is what Bill Gates said eleven years ago. Today he is one of the shareholders of the Black Rock group that finances the pharmaceutical companies that produce the vaccines, one of the main sponsors of the World Health Organization (WHO), and also of a myriad of public and private entities connected to health. At his side we curiously find George Soros, the “philanthropist” of the Open Society, which together with the Bill and Melinda Gates Foundation recently invested in a British company that produces swabs for Covid testing (here). And since we are talking about economic issues, I would like to recall that the Holy See has held shares worth about €20 million in two pharmaceutical companies that have produced a contraceptive drug (here), and more recently it invested in a fund that guaranteed very high profits in the event of a geopolitical or pandemic crisis thanks to speculation on international currencies, the “Geo-Risk” fund managed by the Merrill Lynch investment bank, which had to close it because of its skyrocketing yields after the first few months of the pandemic (here). Other capital, coming from the “Peter’s Pence” collection, had been used to finance various other initiatives, even collaborating with [Italian businessman] Lapo Elkann, whose endeavors include Rocketman, the autobiographical film of Elton John. To say nothing of the real estate speculations and the purchase of the London building at 60 Sloane Avenue that the news coverage has amply informed us on, a purchase that I know, from a reliable source, was decided on by Bergoglio himself. And then there’s China: always in the name of “coherence” and the “church of the poor for the poor” that is so dear to Bergoglio’s heart, there are those who believe that the secret Accord prepared by the Jesuits and former-Cardinal Theodore McCarrick may have obtained substantial funding from the communist regime in Beijing in exchange for the Vatican’s silence over the persecution of Catholics and the violation of human rights (here).

The same is true for the immigration racket: among those drawing profit from the industry of welcoming immigrants are the Vatican commissions and the Bishops’ Conferences, to which various nations give substantial funding for the reception of illegal immigrants. The horrid monument with the bronze boat erected by Bergoglio in Saint Peter’s Square is the plastic representation of a hypocrisy that is the distinguishing mark of this pontificate. In a recent Wednesday audience, we were able to hear these words: “Hypocrites are people who pretend, flatter and deceive because they live with a mask over their faces and do not have the courage to face the truth. […] Hypocrisy in the Church is particularly detestable; and unfortunately, hypocrisy exists in the Church and there are many hypocritical Christians and ministers” (here). I believe no comment is necessary.

Deep State Interference

There have been manifold examples of interference by the deep state in the life of the Church. We cannot forget the emails of John Podesta and Hillary Clinton, which show the intention to oust Benedict XVI from the papacy and so to initiate a new “springtime of the Church” that would be progressivist and globalist, which later came about with the resignation of Benedict and the election of the Argentine. Nor can we overlook the interference of entities and institutions that are anything but close to religion, such as the B’nai B’rith, in dictating the direction of the “renewal” of the Church after Vatican II and most of all under this Pontificate. Finally, we should remember on the one hand the disdainful refusals to grant audiences to conservative political and institutional personalities, and on the other hand the passionate smiling encounters with leaders of the Left and of progressivism, along with expressions of enthusiastic satisfaction on the occasion of their election. Many of them owe their success to having attended universities run by the Society of Jesus or circles of Catholicism that in Italy would be called Dossettian,[1] where the network of social and political relations constitutes a sort of progressive Freemasonry and ensures dazzling careers for so-called “adult Catholics,” those who use the name “Christian” without behaving consistently with Christian faith and morality in their service of public affairs: Joe Biden and Nancy Pelosi; Romano Prodi, Mario Monti, Giuseppe Conte, and Mario Draghi; to name only a few. As we can see, the cooperation between the deep state and deep church is long-standing and has now produced the results hoped for by its supporters, with very serious damage to both the State and religion.

The closure of churches in early 2020, even before the civil authorities imposed the lockdowns; the prohibition of the celebration of Masses and the administration of the Sacraments during the pandemic emergency; the grotesque ceremony performed on 27 March 2020 in Saint Peter’s Square (here); the insistence on vaccines and their promotion as morally legitimate despite having been produced with cell lines originating with aborted fetuses; Bergoglio’s declarations that the genetic serum represents a “moral duty” for every Christian; the introduction of the “Green Pass” health passport in the Vatican and more recently in Catholic schools and in some seminaries; the Holy See prohibiting Bishops from announcing that they are against the vaccination obligation, promptly endorsed by certain Bishops’ Conferences — these are all elements that demonstrate the subordination of the deep church to the orders of the deep state, and the way in which the Bergoglian church is an integral part of the globalist plan. If we combine all this with the idolatrous cult of the pachamama right under the arches of Saint Peter’s Basilica; the insistence on irenicist ecumenism, pacifism, and pauperism; the endorsement of situation ethics and the substantial legitimization of adultery and concubinage in Amoris Laetitia; the declaration that the death penalty is morally illicit; the endorsement of left-wing politicians, revolutionary leaders, and abortion activists; the words of understanding for LGBT issues, homosexuals, and transsexuals; the silence over the legitimization of homosexual unions and the even more disconcerting silence over the blessing of sodomitical couples by German Bishops and priests; and the prohibition of the Tridentine Mass with the abolition of Benedict XVI’s Motu Proprio Summorum Pontificum, we realize that Jorge Mario Bergoglio is carrying out the task entrusted to him by the globalist elite, which wants him to be the liquidator of the Catholic Church and the founder of a philanthropic and ecumenical sect of Masonic inspiration that is meant to constitute the Universal Religion in support of the New Order. Whether this action is being carried out with full awareness, out of fear, or under blackmail, nothing detracts from the gravity of what is happening, nor from the moral responsibility of those who promote it.

The Luciferian Matrix of the New World Order

At this point, it is necessary to clarify what is meant by the “New World Order,” or rather what its creators mean, regardless of what they say publicly. Because on the one hand, it is true that there is a project, that certain people conceived it and are charged with carrying it out; but on the other hand it is also true that the inspiring principles of the project are not always disclosed, or at least they cannot be openly admitted to be closely related to what is happening today, since such an admission would arouse opposition even from those who are the most peaceful and moderate. It is one thing to impose the “Green Pass” with the excuse of the pandemic; but it is quite another to recognize that the purpose of the passport is to accustom us to being tracked; and still another to say that this total control is the “mark of the Beast” of which the Book of the Apocalypse speaks (Rev. 13:16-18). The reader will forgive me if, in order to demonstrate my argument, I must resort to using quotations of such gravity and wickedness that they arouse bewilderment and horror — but this is necessary if we are to understand what the real intentions of the architects of this plot really are, and the true nature of the epochal battle they are waging against Christ and His Church.

In order to understand the esoteric roots of the thought that lies at the foundation of the United Nations, once longed for by [19th-century Italian political activist] Giuseppe Mazzini, we cannot fail to consider characters such as Albert Pike, Eliphas Levi, Helena Blavatsky, Alice Ann Bailey, or other disciples of Luciferian sects. Their writings, published since the late nineteenth century, are quite revealing.

Albert Pike, a friend of Mazzini and a fellow Freemason, gave an address in 1889 in France to the highest levels of Freemasonry, which was then reprinted on 19 January 1935 by the English journal The Freemason. Pike declared:

That which we must say to the crowd is, we worship a god, but it is the god one adores without superstition […]. The Masonic religion ought to be maintained in the purity of Luciferian doctrine by all of us who are initiates of the highest degrees. If Lucifer were not God, would Adonay [sic] [the God of the Christians] whose deeds prove his cruelty, perfidy and hatred of man, barbarism and repulsion of science, would Adonay and his priest calumniate him?

“Yes, Lucifer is God, and unfortunately Adonay is also God. For the eternal law is that there is no light without shade, no beauty without ugliness, no white without black, for the absolute can only exist as two gods: darkness being necessary to light to serve as its foil as the pedestal is necessary to the statue, and the brake to the locomotive… the doctrine of Satanism is a heresy; and the true and pure philosophical religion is the belief in Lucifer, the equal of Adonay; but Lucifer, God of Light and God of Good, is struggling for humanity against Adonay, the God of Darkness and Evil.

This profession of faith in the divinity of Satan is not only an admission of who the real Great Architect that Freemasonry adores is, but also a blasphemous political project that passes through the ecumenism of Vatican II, whose first theorist was Freemasonry:

The Christian, the Jew, the Moslem, the Buddhist, the follower of Confucius and Zoroaster can unite as brothers and join together in prayer to the only god who is above all the other gods (cf. Albert Pike, Morals and Dogma, ed. Bastogi, Foggia 1984, vol. VI, p. 153).

And the identity of the “only god who is above all the other gods” has been well explained in the preceding quotation.

In another letter, Pike wrote to Mazzini:

We will unleash the nihilists and atheists and provoke a formidable social cataclysm that will clearly demonstrate to the nations, in all its horror, the effect of absolute atheism, the origin of barbarism and bloody subversion. Then citizens everywhere, forced to defend themselves against a world minority of revolutionaries, […] will receive the true light through the universal manifestation of the pure doctrine of Lucifer, finally revealed to the public’s view; a manifestation that will be followed by the destruction of Christianity and also of atheism, which will be conquered and crushed at the same time! (cf. Letter of 15 August 1871 to Giuseppe Mazzini, Library of the British Museum, London).

It will not escape notice that the “great heresy of separativeness” sounds curiously in agreement with the ecumenism condemned by Pius XI in his Encyclical Mortalium Animos, an ecumenism that was adopted by the Declaration Dignitatis Humanae and recently merged into the doctrine of “inclusivity” formulated by those who allowed idolatrous worship to the pachamama to be offered in Saint Peter’s Basilica. It is clear that the term “separativeness” intends to designate in a negative key the necessary separation of good from evil, of true from false, of the right from wrong that constitutes the criterion of moral judgment of human behavior. “Inclusivity” opposes this distinction, allowing oneself to be deliberately contaminated by evil to adulterate the good, equating the true and the false in order to corrupt the former and give legitimacy to the latter.

The Shared Ideological Roots of Ecumenism

If one does not understand that the ideological roots of ecumenism are intrinsically linked to Masonic Luciferian esoterism, one cannot grasp the connection that links the doctrinal deviations of Vatican II to the plan of the New World Order. The revolution of 1968 was a sad example of those pacifist and ecumenist ambitions, in which the “Age of Aquarius” was celebrated by the musical Hair (1969) and then by John Lennon with Imagine (1971):

Imagine there’s no heaven. It’s easy if you try.

No hell below us. Above us only sky.

Imagine all the people, living for today.

Imagine there’s no countries. It isn’t hard to do.

Nothing to kill or die for, and no religion too.

Imagine all the people, living life in peace.

You may say I’m a dreamer, but I’m not the only one.

I hope someday you’ll join us, and the world will be as one.

Imagine no possessions. I wonder if you can.

No need for greed or hunger, a brotherhood of man.

Imagine all the people, sharing all the world.

This manifesto of Masonic nihilism can be considered the hymn of globalism and the new universal religion: it is no coincidence that it was used as the theme song for the 2012 Olympic Games in London, and more recently for those in Tokyo. A soul that is not led astray can only feel horror at these blasphemous words. The same is true for the words of Lennon’s no-less-blasphemous song God (1970):

God is a concept by which we measure our pain. […]

I just believe in me.

I understand that for many it is distressing to accept that the Hierarchy may have allowed itself to be deceived by its enemies, making their requests their own in questions that touch the very soul of the Church. It is certain that there were Masonic prelates who succeeded in introducing their ideas into the Council by disguising them, but in the full awareness that they would inexorably lead to the realization of that demolition of Religion that is the premise for the establishment of the New Era — the Age of Aquarius — in which Our Lord is banished from society in order to welcome the Antichrist. One can then understand the winking indulgence given to Freemasonry by many Catholic personalities — I am thinking of Cardinals Martini and Ravasi, among the many — and their opposition to the excommunications that the Popes renewed against the sect. One also understands the reason for the enthusiasm of the Masonic Lodges at the election of Bergoglio, and conversely their ill-concealed hatred toward Benedict XVI, considered as the kathèkon [“the one who restrains” (cf. 2 Thess 6:7)] to be eliminated.

It should also be remembered, with some embarrassment, that certain statements by Ratzinger suggest an attempt to “Christianize” the globalist project, without condemning it as antichristic and anti-Christian:

Let the Child of Bethlehem take you by the hand! Do not fear; put your trust in Him! The life-giving power of His light is an incentive for building a new world order (here).

These words, unfortunately, confirm the fallacy of Hegelian thought, which influenced the professor from Tubingen right up to the Throne. Certainly the Pontiff’s failure to take a position permitted him to be considered in some way an ally of the globalist plan, if Italian President Giorgio Napolitano was able to affirm in his 2006 year-end address speech to the Italian people: There is harmony between Pope Benedict and me in supporting a New World Order” (31 December 2006). On the other hand, the Hegelian process of thesis-antithesis-synthesis echoes the motto of alchemy, Solve et Coagula, which was adopted by Freemasonry and by Luciferian esoterism. It is the motto that appears on the arms of Baphomet, the infernal idol adored by the highest levels of the Masonic sect, as is admitted by its most authoritative members. In his essay Lucifer Rising, Philip Jones specifies that the Hegelian dialectic “combines a form of Christianity as thesis with a pagan spiritualism as antithesis, with the result of a synthesis that is very similar to the Babylonian mystery religions.”

The Globalist Pantheism of Teilhard de Chardin

Ecumenism is one of the key themes of globalist thought. This is confirmed by Robert Muller, who was the Assistant Secretary-General of the United Nations: “We must move as quickly as possible towards a one-world government, a one-world religion, and a single world leader.” Before him, one of the advocates of the League of Nations, Arthur Balfour, created the “Synthetic Society,” which had as its purpose the creation of the “one-world religion.” Pierre Teilhard de Chardin himself, a Jesuit heretic condemned by the Holy Office and today a celebrated theologian of progressivism, considered the United Nations as “the progressivist institutional incarnation of his philosophy,” expressing his hope that “a general convergence of religions on a universal Christ who fulfills them all…seems to me to be the only possible conversion of the world, and the only form in which a religion of the future can be conceived” in order to “reduce the gap between pantheism and Christianity by drawing out what could be called the Christian soul of Pantheism or the pantheistic aspect of Christianity.” It will not escape notice that the pachamama and the attribution of Marian connotations to Mother Earth turns these concepts of Teilhard de Chardin into a disturbing reality. And that’s not all: Robert Muller, the world government theorist who is also a disciple of the theosophist Alice A. Bailey, declares: “Teilhard de Chardin influenced his companion [the Jesuit Father Emmanuel Saguez de Breuvery, who held important positions at the UN], who in turn inspired his colleagues, and they in turn initiated a rich process of global and long-term thought within the United Nations, which has affected many nations and people all over the world. I was profoundly influenced by Teilhard.” In his book The Future of Man, Teilhard writes: “Even if its form is not yet visible, tomorrow humanity will wake up in a pan-organized world.” Muller was the founder of the World Core Curriculum, which aimed “to orient our children towards global citizenship, earth-centered beliefs, socialist values and the collective mindset, which are becoming a requirement for the work force of the 21st century” (New Man Magazine). And if he proudly claims Alice A. Bailey among his inspirers, we discover that she was a disciple of the Theosophic Movement founded by Helena Blavatsky, a declared Luciferian. In order to correctly understand Blavatsky’s character, here are a few citations from her writings:

Lucifer represents Life, Thought, Progress, Civilization, Liberty, Independence… Lucifer is the Logos, the Serpent, the Savior.

And, almost anticipating the pachamama:

The Celestial Virgin thus becomes, at the same time, the Mother of Gods and Demons, because she is the ever-loving beneficent Divinity… But in antiquity and in reality the name [of this god] is Lucifer. Lucifer is the divine and earthly Light, both the Holy Spirit and Satan at the same moment.

And last but not least:

It is Satan who is the god of our planet and the only god.

It was Alice A. Bailey who founded the Lucifer Publishing Company, which is now known as the Lucis Publishing Company, closely related to the Lucis Trust, formerly the Lucifer Trust, recognized as an NGO by the United Nations. If we add to this heap of infernal ramblings the words of David Spangler, the Director of the Planetary Initiative Project of the United Nations, we will realize how terrible is the threat that is hanging over all of us:

No one will be part of the New World Order unless he carries out an act of worship to LuciferNo one will enter the New Age unless he receives a Luciferian initiation. (Reflections on the Christ, Findhorn, 1978)

Alice A. Bailey writes about the New Age:

The achievements of science, the conquests of nations and the conquests of territory are all indicative of the method of the Age of Pisces [the age of Christ], with its idealism, its militancy, and its separativity in all fields — religious, political, and economic. But the age of synthesis, of inclusivity, and understanding is upon us, and the new education of the Age of Aquarius [the age of the Antichrist] must very delicately begin to penetrate the human aura.

Today we see how the teaching methods theorized by Muller in the World Core Curriculum have been adopted by almost all nations, including LGBT ideology, gender theory, and all other forms of indoctrination. This is confirmed by the former director of the WHO, Dr. Brock Chisolm, explaining what the UN educational policy would like to achieve:

In order to achieve a world government, it is necessary to remove from the minds of men their individualism, fidelity to family traditions, national patriotism, and religious dogmas. (cf. Christian World Report, Marzo 1991, Vol. 3)

Behold once again the fil rouge that links not only Klaus Schwab to Hélder Câmara, but also Robert Muller and Alice A. Bailey to Pierre Teilhard de Chardin and Emmanuel Saguez de Breuvery, always in a globalist key and under the ill-omened inspiration of Luciferian thought. An in-depth analysis of these disturbing aspects will make it possible to shed light on the truth and reveal the complicity and betrayals of not a few churchmen who are enslaved to the enemy.

Our Response to the Crisis of Authority

The corruption of authority is such that it is very difficult — at least in human terms — to hypothesize a peaceful way out. In the course of history, totalitarian regimes have been overthrown by force. It is difficult to think that the health dictatorship that has been established in recent months can be fought differently, since all the powers of the State, all of the means of information, all the international public and private institutions, all of the economic and financial potentates are complicit in this crime.

Faced with this bleak scenario of corruption and conflict of interest, it is indispensable that all those who are not subservient to the globalist plan unite in a compact and cohesive front, in order to defend their natural and religious rights, their own health and that of their loved ones, their freedom, and their goods. Where authority fails in its duties and indeed betrays the purpose for which it has been established, disobedience is not only lawful but obligatory: non-violent disobedience, at least for now, but determined and courageous. Disobedience to the illegitimate and tyrannical diktats of ecclesiastical authority, wherever it shows itself to be an accomplice of the infernal plan of the New World Order.

Conclusion

Allow me to conclude this reflection with a brief spiritual thought. Everything that we know, discover, and understand about the global conspiracy currently unfolding shows us a tremendous reality that is also at the same time sharp and clearly-defined: there are two sides, the side of God and the side of Satan, the side of the children of Light and the side of the children of darkness. It is not possible to come to terms with the Enemy, nor is it possible to serve two masters (Mt 6:24). The words of Our Lord must be engraved in our minds: “Whoever is not with Me is against Me, and whoever does not gather with Me scatters” (Mt 12:30). Hoping to build a world government in which the Divine Kingship of Jesus Christ is outlawed is insane and blasphemous, and no one who has such a plan will ever succeed. Where Christ reigns, peace, harmony and justice reign; where Christ does not reign, Satan is a tyrant. Let us consider this well, whenever we have to choose whether to make agreements with the adversary in the name of a false peaceful coexistence! And let those prelates and civil leaders who think that their complicity only affects economic or health issues, pretending not to know what is behind all this, also consider this well.

Let us turn to Christ, Christ Who is the King of hearts, of families, of societies, and of nations. Let us proclaim Him as Our King and Mary Most Holy as Our Queen. Only in this way can the wicked project of the New World Order be defeated. Only in this way can the Holy Church be purified of traitors and renegades. And may God listen to our prayer.

+ Carlo Maria Viganò, Archbishop

28 August 2021
S. Augustini Episcopi et Confessoris et Ecclesiae Doctoris


[1] Father Giuseppe Dossetti (1913-1996) is considered the founder of the “Bologna School” of “progressive Catholicism.” He served as a peritus at Vatican II to Cardinal Giacomo Lercaro, archbishop of Bologna, and was highly influential in controlling the procedures of the Council.

Sunday 1 August 2021

Archbishop Carlo Maria Viganò on Traditionis Custodes

On this Tenth Sunday After Pentecost, we post here from Catholic Family News, the statement issued after much consideration by Archbishop Viganò. It is hard-hitting, he holds nothing back and accuses Bergoglio of being a liar with regards to the survey sent to bishops around the world. The Archbishop reads the statement in the video below, the emphasis within the text is my own.

Bergoglio has committed an evil act by his action against the Holy Mass in the traditional Missal. The argument that he is the supreme lawgiver is moot. The legal right versus the moral right makes a mockery of Canon Law. Bergoglio, as Pope, the Vicar of Christ and my servant, your servant, we are not his servants. (Clearly, my comment regarding St. Catherine of Sienna's "Sweet Christ on Earth" has caused some consternation. I don't accept it. Never have and it has always turned my stomach, even under others than Francis. It is not an article of faith. I have a hard time believing that St. Peter would have called himself "Sweet Christ on Earth." This exaggerated view of the papacy and the "alter Christus" of the priesthood has led to horrors of sexual abuse and predation and an exaggerated view of the papacy that gives credence to Protestants and makes Jack Chick prophetic. It has led directly to the ultramontanist situation we are in today and to this abuse of papal authority! The topic here is the letter from Vigano, period.)

Bergoglio will not win this. He has declared war on the Faith and my family. Govern yourself accordingly, Jorge. "So let it be written; so let it be done."



 

 

LAPIDES  CLAMABUNT 

Dico vobis quia si hii tacuerint, lapides clamabunt. 

I say to you that if these are silent, the stones will cry out.  Lk 19:40

Traditionis custodes: this is the incipit [“beginning” or “first words”] of the document with which Francis imperiously cancels the previous Motu Proprio Summorum Pontificum of Benedict XVI. The almost mocking tone of the bombastic quotation from Lumen Gentium will not have escaped notice: just when Bergoglio recognizes the Bishops as guardians of the Tradition, he asks them to obstruct its highest and most sacred expression of prayer. Anyone who tries to find within the folds of the text some escamotage [“sleight of hand” or “trickery”] to circumvent the text should know that the draft sent to the Congregation for the Doctrine of the Faith for revision was extremely more drastic than the final text: a confirmation, if ever it were needed, that no particular pressure was needed from of the historical enemies of the Tridentine Liturgy – beginning with the scholars of Sant’Anselmo – to convince His Holiness to try his hand at what he does best: demolishing. Ubi solitudinem faciunt, pacem appellant. [They make a wasteland and call it peace. – Tacitus, Agricola] 

The Modus Operandi of Francis 

Francis has once again disavowed the pious illusion of the hermeneutic of continuity, stating that the coexistence of the Vetus and Novus Ordo is impossible because they are expressions of two irreconcilable doctrinal and ecclesiological approaches. On the one hand, there is the Apostolic Mass, the voice of the Church of Christ; on the other there is the Montinian “Eucharistic celebration,” the voice of the conciliar church. And this is not an accusation, however legitimate, made by those who express reservations about the reformed rite and Vatican II. Rather it is an admission, indeed a proud affirmation of ideological adherence on the part of Francis himself, the head of the most extremist faction of progressivism. His dual role as pope and liquidator of the Catholic Church allows him on the one hand to demolish it with decrees and acts of governance, and on the other hand to use the prestige that his office entails to establish and spread the new religion over the rubble of the old one. It matters little if the ways in which he acts against God, against the Church and against the Lord's flock are in stark conflict with his appeals to parrhesia, to dialogue, to building bridges and not erecting walls: the church of mercy and the field hospital turns out to be empty rhetorical devices, since it ought to be Catholics who benefit from them and not heretics or fornicators. In reality, each of us is well aware that Amoris Laetitia's indulgence towards public concubinage and adulterers would hardly be imaginable towards those “rigid” ones against whom Bergoglio hurls his darts as soon as he has the opportunity.

After years of this pontificate, we have all understood that the reasons given by Bergoglio for declining a meeting with a Prelate, a politician or a conservative intellectual do not apply to the molester Cardinal, the heretic Bishop, the abortionist politician, or the globalist intellectual. In short, there is a blatant difference in behaviour, from which one can grasp the partiality and partisanship of Francis in favour of any ideology, thought, project, scientific, artistic or literary expression that is not Catholic. Anything that even only vaguely evokes anything Catholic seems to arouse in the tenant of Santa Marta an aversion that is disconcerting to say the least, if only in virtue of the Throne on which he is seated. Many have noted this dissociation, this sort of bipolarity of a pope who does not behave like a Pope and does not speak like a Pope. The problem is that we are not faced with a sort of inaction from the Papacy, as could happen with a sick or very old Pontiff; but rather with a constant action that is organized and planned in a sense diametrically opposed to the very essence of the Papacy. Not only does Bergoglio not condemn the errors of the present time by strongly reaffirming the Truth of the Catholic Faith – he has never done this! – but he actively seeks to disseminate these errors, to promote them, to encourage their supporters, to spread them to the greatest possible extent and to host events promoting them in the Vatican, simultaneously silencing those who denounce these same errors. Not only does he not punish fornicating Prelates, but he even promotes and defends them by lying, while he removes conservative Bishops and does not hide his annoyance with the heartfelt appeals of Cardinals not aligned with the new course. Not only does he not condemn abortionist politicians who proclaim themselves Catholics, but he intervenes to prevent the Episcopal Conference from pronouncing on this matter, contradicting that synodal path which conversely allows him to use a minority of ultra-progressives to impose his will on the majority of the Synod Fathers.

The one constant of this attitude, noted in its most brazen and arrogant form in Traditionis Custodes, is duplicity and lies. A duplicity that is a facade, of course, daily disavowed by positions that are anything but prudent in favour of a very specific group, which for the sake of brevity we can identify with the ideological Left, indeed with its most recent evolution in a globalist, ecologist, transhuman and LGBTQ key. We have come to the point that even simple people with little knowledge of doctrinal issues understand that we have a non-Catholic pope, at least in the strict sense of the term. This poses some problems of a canonical nature that are not inconsiderable, which it is not up to us to solve but which sooner or later will have to be addressed. 

Idological Extremism 

Another significant element of this pontificate, taken to its extreme consequences with Traditionis Custodes, is Bergoglio’s ideological extremism: an extremism that is deplored in words when it concerns others, but which shows itself in its most violent and ruthless expression when it is he himself who puts it into practice against clergy and laity connected to the ancient rite and faithful to Sacred Tradition. Towards the Society of Saint Pius X he shows himself willing to make concessions and to establish a relationship as “good neighbours,” but towards the poor priests and faithful who have to endure a thousand humiliations and blackmail in order to beg for a Mass in Latin, he shows no understanding, no humanity. This behaviour is not accidental: Archbishop Lefebvre’s movement enjoys its own autonomy and economic independence, and for this reason, it has no reason to fear retaliation or commissioners from the Holy See. But the Bishops, priests and clerics incardinated in dioceses or religious Orders know that hanging over them is the sword of Damocles of removal from office, dismissal from the ecclesiastical state, and the deprivation of their very means of subsistence. 

The Experience of the Tridentine Mass in Priestly Life 

Those who have had the opportunity to follow my speeches and declarations know well what my position is on the Council and on the Novus Ordo; but they also know what my background is, my curriculum in the service of the Holy See and my relatively recent awareness of the apostasy and the crisis in which we find ourselves. For this reason, I would like to reiterate my understanding for the spiritual path of those who, precisely because of this situation, cannot or are not yet able to make a radical choice, such as celebrating or attending exclusively the Mass of St. Pius V.  Many priests discover the treasures of the venerable Tridentine Liturgy only when they celebrate it and allow themselves to be permeated by it, and it is not uncommon for an initial curiosity towards the “extraordinary form” – certainly fascinating due to the solemnity of the rite – to change quickly into the awareness of the depth of the words, the clarity of the doctrine, the incomparable spirituality that it gives birth to and nourishes in our souls.  There is a perfect harmony that words cannot express, and that the faithful can understand only in part, but which touches the heart of the Priesthood as only God can. This can be confirmed by my confreres who have approached the usus antiquior after decades of obedient celebration of the Novus Ordo: a world opens up, a cosmos that includes the prayer of the Breviary with the lessons of Matins and the commentaries of the Fathers, the cross-references to the texts of the Mass, the Martyrology in the Hour of Prime… They are sacred words – not because they are expressed in Latin – but rather they are expressed in Latin because the vulgate language would demean them, would profane them, as Dom Guéranger wisely observed. These are the words of the Bride to the divine Bridegroom, words of the soul that lives in intimate union with God, of the soul that lets itself be inhabited by the Most Holy Trinity. Essentially priestly words, in the deepest sense of the term, which implies in the Priesthood not only the power to offer sacrifice, but to unite in self-offering to the pure, holy and immaculate Victim. It has nothing to do with the ramblings of the reformed rite, which is too intent on pleasing the secularized mentality to turn to the Majesty of God and the Heavenly Court; so preoccupied with making itself understandable that one has to give up on communicating anything but trivial obviousness; so careful not to hurt the feelings of heretics as to allow itself to keep silent about the Truth just at the moment in which the Lord God makes himself present on the altar; so fearful of asking the faithful for the slightest commitment as to trivialize the sacred song and any artistic expression linked to worship. The simple fact that Lutheran pastors, modernists and well-known Freemasons collaborated in the drafting of that rite should make us understand, if not the bad faith and willful misconduct, at least the horizontal mentality, devoid of any supernatural impetus, which motivated the authors of the so-called “liturgical reform” – who, as far as we know, certainly did not shine with the sanctity with which the sacred authors of the texts of the ancient Missale Romanum and of the entire liturgical corpus shine. 

How many of you priests – and certainly also many laypeople – in reciting the wonderful verses of the Pentecost sequence were moved to tears, understanding that your initial predilection for the traditional liturgy had nothing to do with a sterile aesthetic satisfaction, but had evolved into a real spiritual necessity, as indispensable as breathing? How can you and how can we explain to those who today would like to deprive you of this priceless good, that that blessed rite has made you discover the true nature of your Priesthood, and that from it and only from it are you able to draw strength and nourishment to face the commitments of your ministry? How can you make it clear that the obligatory return to the Montinian rite represents an impossible sacrifice for you, because in the daily battle against the world, the flesh and the devil it leaves you disarmed, prostrate and without strength? 

It is evident that only those who have not celebrated the Mass of St. Pius V can consider it as an annoying tinsel of the past, which can be done without. Even many young priests, accustomed to the Novus Ordo since their adolescence, have understood that the two forms of the rite have nothing in common, and that one is so superior to the other as to reveal all its limits and criticisms, to the point of making it almost painful to celebrate. It is not a question of nostalgia, of a cult of the past: here we are speaking of the life of the soul, its spiritual growth, ascesis and mysticism. Concepts that those who see their priesthood as a profession cannot even understand, just as they cannot understand the agony that a priestly soul feels in seeing the Eucharistic Species desecrated during the grotesque rites of Communion in the era of the pandemic farce. 

The reductive vision of the liberalization of the Mass 

This is why I find it extremely unpleasant to have to read in Traditionis Custodes that the reason why Francis believes that the Motu Proprio Summorum Pontificum was promulgated fourteen years ago lay only in the desire to heal the so-called schism of Archbishop Lefebvre. Of course, the “political” calculation may have had its weight, especially at the time of John Paul II, even if at that time the faithful of the Society of Saint Pius X were few in number. But the request to be able to restore citizenship to the Mass which for two millennia nourished the holiness of the faithful and gave the sap of life to Christian civilization cannot be reduced to a contingent fact. 

With his Motu Proprio, Benedict XVI restored the Roman Apostolic Mass to the Church, declaring that it had never been abolished. Indirectly, he admitted that there was an abuse by Paul VI, when in order to give authority to his rite he ruthlessly forbade the celebration of the traditional Liturgy. And even if in that document there may be some incongruent elements, such as the coexistence of the two forms of the same rite, we can believe that these have served to allow for the diffusion of the extraordinary form, without affecting the ordinary one. In other times, it would have seemed incomprehensible to let a Mass steeped in misunderstandings and omissions to be celebrated, when the authority of the Pontiff could have simply restored the ancient rite. But today, with the heavy burden of Vatican II and with the now widespread secularized mentality, even the mere liceity of celebrating the Tridentine Mass without permission can be considered an undeniable good – a good that is visible to all due to the abundant fruits it brings to the communities where it is celebrated. And we can also believe that it would have brought even more fruits if only Summorum Pontificum had been applied in all its points and with a spirit of true ecclesial communion. 

The alleged “instrumental use” of the roman missal 

Francis knows well that the survey taken among Bishops all over the world did not yield negative results, although the formulation of the questions made clear what answers he wanted to receive. That consultation was a pretext, in order to make people believe that the decision he made was inevitable and the fruit of a choral request from the Episcopate. We all know that if Beroglio wants to obtain a result, he does not hesitate to resort to force, lies, and sleight of hand: the events of the last Synods have demonstrated this beyond all reasonable doubt, with the Post-Synodal Exhortation drafted even before the vote on the Instrumentum Laboris. Also in this case, therefore, the pre-established purpose was the abolition of the Tridentine Mass and the prophasis, that is, the apparent excuse, had to be the supposed “instrumental use of the Roman Missal of 1962, often characterized by a rejection not only of the liturgical reform, but of Vatican Council II itself” (here). In all honesty, one can perchance accuse the Society of Saint Pius X of this instrumental use, which has every right to affirm what each of us knows well, that the Mass of Saint Pius V is incompatible with post-conciliar ecclesiology and doctrine. But the Society is not affected by the Motu Proprio, and has always celebrated using the 1962 Missal precisely by virtue of that inalienable right which Benedict XVI recognized, which was not created ex nihilo in 2007. 

The diocesan priest who celebrates Mass in the church assigned to him by the Bishop, and who every week must undergo the third degree through the accusations of zealous progressive Catholics only because he has dared to recite the Confiteor prior to administering Communion to the faithful, knows very well that he cannot speak ill of the Novus Ordo or Vatican II, because at the first syllable he would already be summoned to the Curia and sent to a parish church lost in the mountains. That silence, always painful and almost always perceived by everyone as more eloquent than many words, is the price he has to pay in order to have the possibility of celebrating the Holy Mass of all time, in order not to deprive the faithful of the Graces that it pours down upon the Church and the world. And what is even more absurd is that while we hear it said with impunity that the Tridentine Mass ought to be abolished because it is incompatible with the ecclesiology of Vatican II, as soon as we say the same thing – that is, that the Montinian Mass is incompatible with Catholic ecclesiology – we are immediately made the object of condemnation, and our affirmation is used as evidence against us before the revolutionary tribunal of Santa Marta. 

I wonder what sort of spiritual disease could have struck the Shepherds in the last few decades, in order to lead them to become, not loving fathers but ruthless censors of their priests, officials constantly watching and ready to revoke all rights in virtue of a blackmail that they do not even try to conceal. This climate of suspicion does not in the least contribute to the serenity of many good priests, when the good they do is always placed under the lens of functionaries who consider the faithful linked to the Tradition as a danger, as an annoying presence to be tolerated so long as it does stand out too much. But how can we even conceive of a Church in which the good is systematically hindered and whoever does it is viewed with suspicion and kept under control? I, therefore, understand the scandal of many Catholics, faithful, and not a few priests in the face of this “shepherd who instead of smelling his sheep, angrily beats them with a stick”(here). 

The misunderstanding of being able to enjoy a right as if it were a gracious concession may also be found in public affairs, where the State permits itself to authorize travel, school lessons, the opening of activities and the performance of work, as long as one undergoes inoculation with the experimental genetic serum. Thus, just as the “extraordinary form” is granted on the condition of accepting the Council and the reformed Mass, so also in the civil sphere the rights of citizens are granted on the condition of accepting the pandemic narrative, the vaccination, and tracking systems. It is not surprising that in many cases it is precisely priests and Bishops – and Bergoglio himself – who ask that people be vaccinated in order to access the Sacraments – the perfect synchrony of action on both sides is disturbing to say the least. 

But where then is this instrumental use of the Missale Romanum? Should we not rather speak of the instrumental use of the Missal of Paul VI, which – to paraphrase Bergoglio’s words – is ever more characterized by a growing rejection not only of the pre-conciliar liturgical tradition but of all the Ecumenical Councils prior to Vatican II? On the other hand, is it not precisely Francis who considers as a threat to the Council the simple fact that a Mass may be celebrated which repudiates and condemns all the doctrinal deviations of Vatican II? 

Other incongruences 

Never in the history of the Church did a Council or a liturgical reform constitute a point of rupture between what came before and what came after! Never in the course of these two millennia have the Roman Pontiffs deliberately drawn an ideological border between the Church that preceded them and the one they had to govern, cancelling and contradicting the Magisterium of their Predecessors! The before and after, instead, became an obsession, both of those who prudently insinuated doctrinal errors behind equivocal expressions, as well as of those who – with the boldness of those who believe that they have won, propagated Vatican II as “the 1789 of the Church,” as a “prophetic” and “revolutionary” event. Before 7 July 2007, in response to the spread of the traditional rite, a well-known pontifical master of ceremonies replied piquedly: “There is no going back!” And yet apparently with Francis one can go back on the promulgation of Summorum Pontificum – and how! – if it serves to preserve power and to prevent the Good from spreading. It is a slogan which sinisterly echoes the cry of “Nothing will be as it was before” of the pandemic farce. 

Francis’ admission of an alleged division between the faithful linked to the Tridentine liturgy and those who largely out of habit or resignation has adapted to the reformed liturgy is revealing: he does not seek to heal this division by recognizing full rights to a rite that is objectively better with respect to the Montinian rite, but precisely in order to prevent the ontological superiority of the Mass of Saint Pius V from becoming evident, and to prevent the criticisms of the reformed rite and the doctrine it expresses from emerging, he prohibits it, he labels it as divisive, he confines it to Indian reservations, trying to limit its diffusion as much as possible, so that it will disappear completely in the name of the cancel culture of which the conciliar revolution was the unfortunate forerunner. Not being able to tolerate that the Novus Ordo and Vatican II emerge inexorably defeated by their confrontation with the Vetus Ordo and the perennial Catholic Magisterium, the only solution that can be adopted is to cancel every trace of Tradition, relegating it to the nostalgic refuge of some irreducible octogenarian or a clique of eccentrics, or presenting it – as a pretext – as the ideological manifesto of a minority of fundamentalists. On the other hand, constructing a media version consistent with the system, to be repeated ad nauseam in order to indoctrinate the masses, is the recurring element not only in the ecclesiastical sphere but also in the political and civil sphere so that it appears with disconcerting evidence that the deep church and deep state are nothing other than two parallel tracks which run in the same direction and have as their final destination the New World Order, with its religion and its prophet. 

The division is there, obviously, but it does not come from good Catholics and clergy who remain faithful to the doctrine of all time, but rather from those who have replaced orthodoxy with heresy and the Holy Sacrifice with a fraternal agape. That division is not new today, but dates back to the Sixties, when the “spirit of the Council,” openness to the world and inter-religious dialogue turned two thousand years of Catholicity into straw and revolutionized the entire ecclesial body, persecuting and ostracizing the refractory. Yet that division, accomplished by bringing doctrinal and liturgical confusion into the heart of the Church, did not seem so deplorable then; while today, in full apostasy, they are paradoxically considered divisive who ask, not for the explicit condemnation of Vatican II and the Novus Ordo, but simply the tolerance of the Mass “in the extraordinary form” in the name of the much-vaunted multifaceted pluralism. 

Significantly, even in the civilized world the protection of minorities is valid only when they serve to demolish traditional society, while such protection is ignored when it would guarantee the legitimate rights of honest citizens. And it has become clear that under the pretext of the protection of minorities the only intention was to weaken the majority of the good, while now that the majority is made up of those who are corrupt, the minority of the good can be crushed without mercy: recent history does not lack illuminating precedents in this regard. 

The tyrannical nature of Traditionis custodes 

In my opinion, it is not so much this or that point of the Motu Proprio that is disconcerting, but rather its overall tyrannical nature accompanied by a substantial falsity of the arguments put forward to justify the decisions imposed. Scandal is also given by the abuse of power by an authority that has its own raison d’etre not in impeding or limiting the Graces that are bestowed on its adherents through the Church but rather in promoting those Graces; not in taking away Glory from the Divine Majesty with a rite that winks at the Protestants but rather in rendering that Glory perfectly; not in sowing doctrinal and moral errors but rather in condemning and eradicating them. Here too, the parallel with what takes place in the civil world is all too evident: our rulers abuse their power just as our Prelates do, imposing norms and limitations in violation of the most basic principles of law. Furthermore, it is precisely those who are constituted in authority, on both fronts, who often avail themselves of a mere de facto recognition by the rank and file – citizens and faithful – even when the methods by which they have taken power to violate, if not the letter, then at least the spirit of the law. The case of Italy – in which a non-elected Government legislates on the obligation to be vaccinated and on the green pass, violating the Italian Constitution and the natural rights of the Italian people – does not seem very dissimilar to the situation in which the Church finds herself, with a resigned Pontiff replaced by Jorge Mario Bergoglio, chosen – or at least appreciated and supported – by the Saint Gallen Mafia and the ultra-progressive Episcopate. It remains obvious that there is a profound crisis of authority, both civil and religious, in which those who exercise power do so contrary to those whom they are supposed to protect, and above all contrary to the purpose for which that authority has been established. 

Analogies between the deep church and the deep state 

I think that it has been understood that both civil society and the Church suffer from the same cancer that struck the former with the French Revolution and the latter with the Second Vatican Council: in both cases, Masonic thought is at the foundation of the systematic demolition of the institution and its replacement with a simulacrum that maintains its external appearances, hierarchical structure, and coercive force, but with purposes diametrically opposed to those it ought to have. 

At this point, citizens on the one hand and the faithful on the other find themselves in the condition of having to disobey earthly authority in order obey divine authority, which governs Nations and the Church. Obviously the “reactionaries” – that is, those who do not accept the perversion of authority and want to remain faithful to the Church of Christ and to their Homeland – constitute an element of dissent that cannot be tolerated in any way, and therefore they must be discredited, delegitimized, threatened and deprived of their rights in the name of a “public good” that is no longer the bonum commune but its contrary. Whether accused of conspiracy theories, traditionalism, or fundamentalism, these few survivors of a world that they want to make disappear constitutes a threat to the accomplishment of the global plan, just at the most crucial moment of its realization. This is why power is reacting in such an open, brazen, and violent way: the evidence of the fraud risks being understood by a greater number of people, of bringing them together in an organized resistance, of breaking down the wall of silence and ferocious censorship imposed by the mainstream media. 

We can therefore understand the violence of the reactions of authority and prepare ourselves for a strong and determined opposition, continuing to avail ourselves of those rights that have been abusively and illicitly denied us. Of course, we may find ourselves having to exercise those rights in an incomplete way when we are denied the opportunity to  travel if we do not have our green pass or if the Bishop prohibits us from celebrating the Mass of all time in a church in his Diocese, but our resistance to abuses of authority will still be able to count on the Graces that the Lord will not cease to grant us – in particular the virtue of Fortitude that is so indispensable in times of tyranny. 

The normality that frightens 

If on the one hand, we can see how the persecution of dissenters are well-organized and planned, on the other hand, we cannot fail to recognize the fragmentation of the opposition. Bergoglio knows well that every movement of dissent must be silenced, above all by creating internal division and isolating priests and the faithful. A fruitful and fraternal collaboration between diocesan clergy, religious, and the Ecclesia Dei institutes is something he must avert because it would permit the diffusion of a knowledge of the ancient rite, as well as a precious help in the ministry. But this would mean making the Tridentine Mass a “normality” in the daily life of the faithful, something that is not tolerable for Francis. For this reason, diocesan clergy are left at the mercy of their Ordinaries, while the Ecclesia Dei Institutes are placed under the authority of the Congregation of Religious, as a sad prelude to a destiny that has already been sealed. Let us not forget the fate that befell the flourishing religious Orders, guilty of being blessed with numerous vocations born and nurtured precisely thanks to the hated traditional Liturgy and the faithful observance of the Rule. This is why certain forms of insistence on the ceremonial aspect of the celebrations risk legitimizing the provisions of the commissar and play Bergoglio’s game. 

Even in the civil world, it is precisely by encouraging certain excesses by the dissenters that those in power marginalize them and legitimize repressive measures towards them: just think of the case of the no-vax movements and how easy it is to discredit the legitimate protests of citizens by emphasizing the eccentricities and inconsistencies of a few. And it is all too easy to condemn a few agitated people who out of exasperation set fire to a vaccine center, overshadowing millions of honest persons who take to the streets in order not to be branded with the health passport or fired if they do not allow themselves to be vaccinated. 

Do not stay isolated and disorganized 

Another important element for all of us is the necessity of giving visibility to our composed protest and ensuring a form of coordination for public action. With the abolition of Summorum Pontificum we find ourselves taken back twenty years. This unhappy decision by Bergoglio to cancel the Motu Proprio of Pope Benedict is doomed to inexorable failure because it touches the very soul of the Church, of which the Lord Himself is Pontiff and High Priest. And it is not a given that the entire Episcopate – as we are seeing in the last few days with relief – will be willing to passively submit to forms of authoritarianism that certainly do not contribute to bringing peace to souls. The Code of Canon Law guarantees the Bishops the possibility of dispensing their faithful from particular or universal laws, under certain conditions. Secondly, the people of God have well understood the subversive nature of Traditionis Custodes and are instinctively led to wanting to get to know something that arouses such disapproval among progressives. Let us not be surprised therefore if we soon begin to see the faithful coming from ordinary parish life and even those far from the Church finding their way to the churches where the traditional Mass is celebrated. It will be our duty, whether as Ministers of God or as simple faithful, to show firmness and serene resistance to such abuse, walking along the way of our own little Calvary with a supernatural spirit, while the new high priests and scribes of the people mock us and label us as fanatics. It will be our humility, the silent offering of injustices toward us, and the example of a life consistent with the Creed that we profess that will merit the triumph of the Catholic Mass and the conversion of many souls. And let us remember that, since we have received much, much will be demanded of us. 

Restitutio in integrum 

What father among you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent instead? (Lk 11:11-12). Now we can understand the meaning of these words, considering with pain and torment of heart the cynicism of a father who gives us the stones of a soulless liturgy, the serpents of a corrupted doctrine, and the scorpions of an adulterated morality. And who reaches the point of dividing the flock of the Lord between those who accept the Novus Ordo and those who want to remain faithful to the Mass of our fathers, exactly as civil rulers are pitting the vaccinated and unvaccinated against one another. 

When Our Lord entered Jerusalem seated on a donkey’s colt, while the crowd was spreading cloaks as He passed, the Pharisees asked Him: “Master, rebuke your disciples.” The Lord answered them: “I say to you that if these are silent, the stones will cry out” (Lk 19:28-40). For sixty years the stones of our churches have been crying out, from which the Holy Sacrifice has been twice proscribed. The marble of the altars, the columns of the basilicas, and the soaring vaults of the cathedrals cry out as well, because those stones, consecrated to the worship of the true God, today are abandoned and deserted, or profaned by abhorrent rites, or transformed into parking lots and supermarkets, precisely as a result of that Council that we insist on defending. Let us also cry out: we who are living stones of the temple of God. Let us cry with faith to the Lord, so that he may give a voice to His disciples who today are mute, and so that the intolerable theft for which the administrators of the Lord’s Vineyard are responsible may be repaired. 

But in order for that theft to be repaired, it is necessary that we show ourselves to be worthy of the treasures that have been stolen from us. Let us try to do this by our holiness of life, by giving example of the virtues, by prayer and the frequent reception of the Sacraments.  And let us not forget that there are hundreds of good priests who still know the meaning of the Sacred Unction by which they have been ordained Ministers of Christ and dispensers of the Mystery of God. The Lord deigns to descend on our altars even when they are erected in cellars or attics. Contrariisquibuslibet minime obstantibus [Anything to the contrary notwithstanding]. 



+ Carlo Maria Viganò, Archbishop

28 July 2021

Ss. Nazarii et Celsi Martyrum,
Victoris I Papae et Martyris ac
Innocentii I Papae et Confessoris