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Now that November, the special month to remember those in Purgatory, comes to an end, I want to remind Catholics that one of the greatest works of mercy we can do is offer prayers for the dead. It shouldn’t end with November. It should be a daily routine. A couple of great little books by Fr. Paul O’Sullivan explain this well, which you can read here and here.

One of my favorite books of all time on the subject is Fr. Schouppe’s Purgatory. It has affected my life more than any other book outside of Holy Writ. I used to buy copies online and give them away. To this day, I keep a copy on me and read it occasionally. You can read it online here.

The book is filled with teachings from the Church and saints, and hundreds of true stories of those who were given the grace to witness apparitions from Purgatory, or the place itself, and/or have been there and came back to tell about it. Below is one such story found in the book.

– There was in Northumberland a man named Drithelm, who, with his family, led a most Christian life. He fell sick, and his malady increasing day by day, he was soon reduced to extremity, and died, to the great desolation and grief of his wife and children. The latter passed the night in tears by the remains, but the following day, before his interment, they saw him suddenly return to life, arise, and place himself in a sitting posture. At this sight they were seized with such fear that they all took to flight, with the exception of the wife, who, trembling, remained alone with her risen husband. He reassured her immediately: “Fear not,” he said; “it is God who restores to me my life; He wishes to show in my person a man raised from the dead. I have yet long to live upon earth, but my new life will be very different from the one I led heretofore.” Then he arose full of health, went straight to the chapel or church of the place, and there remained long in prayer. He returned home only to take leave of those who had been dear to him upon earth, to whom he declared that he would live only to prepare himself for death, and advised them to do likewise. Then, having divided his property into three parts, he gave one to his children, another to his wife, and reserved the third part to give in alms. When he had distributed all to the poor, and had reduced himself to extreme indigence, he went and knocked at the door of a monastery, and begged the Abbot to receive him as a penitent Religious, who would be a servant to all the others.

The Abbot gave him a retired cell, which he occupied for the rest of his life. Three exercises divided his time — prayer, the hardest labour, and extraordinary penances. The most rigorous fasts he accounted as nothing. In winter he was seen to plunge himself into frozen water, and remain there for hours and hours in prayer, whilst he recited the whole Psalter of David.

The mortified life of Drithelm, his downcast eyes, even his features, indicated a soul struck with fear of the judgments of God. He kept a perpetual silence, but on being pressed to relate, for the edification of others, what God had manifested to him after his death, he thus described his vision : —

“On leaving my body, I was received by a benevolent person, who took me under his guidance. His face was brilliant, and he appeared surrounded with light. He arrived at a large deep valley of immense extent, all fire on one side, all ice and snow on the other; on the one hand braziers and caldrons of flame, on the other the most intense cold and the blast of a glacial wind.

“This mysterious valley was filled with innumerable souls, which, tossed as by a furious tempest, threw themselves from one side to the other. When they could no longer endure the violence of the fire, they sought relief amidst the ice and snow; but finding only a new torture, they cast themselves again into the midst of the flames. “I contemplated in a stupor these continual vicissitudes of horrible torments, and as far as my sight could extend, I saw nothing but a multitude of souls which suffered without ever having repose. Their very aspect inspired me with fear. I thought at first that I saw Hell; but my guide, who walked before me, turned to me and said, ‘ No; this is not, as you think, the Hell of the reprobate. Do you know,’ he continued, ‘ what place this is? ‘No,’ I answered. ‘Know,’ he resumed,’ that this valley, where you see so much fire and so much ice, is the place where the souls of those are punished who, during life, have neglected to confess their sins, and who have deferred their conversion to the end. Thanks to a special mercy of God, they have had the happiness of sincerely repenting before death, of confessing and detesting their sins. This is why they are not damned, and on the great day of judgment will enter into the Kingdom of Heaven. Several of them will obtain their deliverance before that time, by the merits of prayers, alms, and fasts, offered in their favour by the living, and especially in virtue of the Holy Sacrifice of the Mass offered for their relief.’ “

Such was the recital of Drithelm. When asked why he so rudely treated his body, why he plunged himself into frozen water, he replied that he had seen other torments, and cold of another kind.

If his brethren expressed astonishment that he could endure these extraordinary austerities, “I have seen,” said he, “penances still more astonishing.” To the day when it pleased God to call him to Himself, he ceased not to afflict his body, and although broken down with age, he would accept no alleviation.

This event produced a deep sensation in England; a great number of sinners, touched by the words of Drithelm, and struck by the austerity of his life, became sincerely converted.

This fact, adds Bellarmine, appears to me of incontestable truth, since, besides being conformable to the words of Holy Scripture, Let him pass from the snow waters to excessive heat, 1 Venerable Bede relates it as a recent and well-known event. More than this, it was followed by the conversion of a great number of sinners, the sign of the work of God, who is accustomed to work prodigies in order to produce fruit in souls. –

 

 

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One of the main arguments made by pseudo-traditional Catholics is that the heretical novus ordo mass, Second Vatican Council, etc. did not fall under the realm of infallibility. Therefore, the Church [that gave us these things] is not actually heretical. They can resist these abominations and remain in the same church because they weren’t imposed or binding. The Church is still holy.

If we follow this logic, then Protestantism is holy and not actually heretical because Protestants don’t even claim infallibility.

The absurdity is glaring. The Catholic Church can’t teach heresy in any capacity. If it could, it would be essentially no different than the Protestant/Eastern Orthodox religions.

Some Protestants pray the Creed each week saying they believe in “one, holy, catholic, and apostolic church,” but their meaning of those words differs from the Catholic Church’s understanding. Vatican 2’s definition is closer to the Protestant understanding. The only difference is that it declared “the one Church of Christ which in the Creed is professed as one, holy, catholic and apostolic…subsists in the Catholic Church” which alone has “the fullness of grace and truth.” The Protestant and Eastern Orthodox religions don’t have the fullness thereof. According to Vatican 2, the “Church of Christ” which includes Catholics, Protestants, and Eastern Orthodox is “one” even though formally divided. [1]

In principle, the pseudo-Traditional Catholic understanding is exactly like the Protestant/Vatican 2 understanding.

Although the “pope” (and most every bishop and priest) believes, promotes, and defends religious liberty, communicatio in sacris with non-Catholics, novus ordo mass, etc., the pseudo-traditionalists who vehemently oppose such things still believe they are one in faith with their pope and his faithful clergy. For them, formal division in dogma and divine law is canceled out because of their union with their pope or church. For Protestants, it’s canceled out because of their so-called union with Christ. For Vatican 2, it’s canceled out because of baptism.

The absurdity continues with the mark of holiness. For pseudo-traditionalists, heresy and abomination is canceled out because infallibility wasn’t used. For Protestants, it’s canceled out because sola scriptura is foundational. For Vatican 2, it’s canceled out because of the human condition which is fallen.

Whatever argument that’s employed by pseudo-traditionalists against sedevacantism, it always comes down to this: They want you to believe in the absurdity that oneness and holiness of the Church includes formal division, heresy, and abomination just like Protestantism and the teaching of Vatican 2.

 

 

Footnote:

[1] In an interview with the German newspaper, Frankfurter Allgemeine, Ratzinger, aka Benedict XVI, stated:

“When the Council Fathers replace the word ‘is,’ used by Pius XII, with the word ‘subsistit,’ they did so for a very precise reason. The concept expressed by ‘is’ (to be) is far broader than that expressed by ‘to subsist.’ ‘To subsist’ is a very precise way of being, that is, to be as a subject, which exists in itself. Thus the Council Fathers meant to say: the being of the Church as such extends much further than the Roman Catholic Church, but within the latter it acquires, in an incomparable way, the character of a true and proper subject.”

Avery Cardinal Dulles, a member of the International Theological Commission: The Church of Christ is not exclusively identical to the Roman Catholic Church.  It does indeed subsist in Roman Catholicism but it is also present in varying modes and degrees in other Christian communities.” (Toward the Church of the Third Millennium: Verso la Chiesa del Terzo Millennio, Brescia: Queriniana, 1979)

Fr. Edward Schillebeeckx, one of the main drafters of Vatican II documents, stated: “It is difficult to say that the Catholic Church is still one, Catholic, apostolic, when one says that the others (other Christian communities) are equally one, Catholic and apostolic, albeit to a lesser degree. —- at Vatican Council II, the Roman Catholic Church officially abandoned its monopoly over the Christian religion.”

To the contrary, Pope Pius XII repeatedly taught that “the Mystical Body of Christ and the Roman Catholic Church are one and the same thing.” (Mystici Corporis Christi, 1943, Humani Generis, #27, 1950.)

 

 

 

The Remnant Newspaper has once again managed to give us an excellent example of pseudo-traditionalist foolishness. In their latest anti-sede article, Michael Matt writes a blasphemous introduction for a John Salza piece titled “Raymond Cardinal Burke: New Apologist for the Sedevacantists?”

His blasphemy consists in asserting that the “New Mass is a disastrous novelty”, a “devastating sacrilege”, and “Satan’s masterstroke!”

The Council of Trent anathematizes anyone who says the ceremonies, vestments, and outward signs, which the Catholic Church uses in the celebration of Masses, are incentives to impiety rather than the services of piety (Can. 7, sess. XXII).

Since Matt believes the Catholic Church gave us the New Mass [if it wasn’t the Catholic Church, what church was it?], he must also conclude that the Catholic Church is led by Satan in giving us a sacrilegious liturgy.

Matt argues that another one of Satan’s masterstrokes is the fact that Francis is the true pope and the root cause for the crisis in the Church. Matt’s blasphemies are as bad as anything his pope has ever said.

Matt even suggests that his pope Francis hasn’t “officially and unequivocally” denied any dogma in Amoris Laetitia. Yet, his comrade Christopher Ferrara signed the “Filial Correction concerning the propagation of heresies.”

In the same article, Salza writes about the “Correction” as perhaps not being heretical but of “lessor (sic) errors on the scale of theological censures.” I’d be surprised if the signers of the document agree, especially the co-author of his book True or False Pope, Robert Siscoe, who also signed the Correction.

Salza’s main focus in the article is on how a pope loses office. Once again, he brings up the old argument about the formal and material elements of heresy, which as been refuted over and over again. Examples: A Note to John Salza: Heresy ‘Does’ Automatically Sever One from the Church

The Sin of Heresy –  Why John Salza and Robert Siscoe Get It Wrong (Part II)

Salza writes: As we explain in detail in True or False Pope?, if a Pope has not openly left the Church, or publicly admitted that he knowingly rejects what the Church definitively teaches on faith or morals (which none of the conciliar Popes have done), pertinacity would need to be established another way.  The other way, according to Divine law and canon law, is by issuing an ecclesiastical warning to the suspect.

But this is just poppycock. Let’s review:

1. Francis has openly left the Church by heresy. That’s how it works.

2. There is no divine or canon law that says the pope must be issued an ecclesiastical warning to establish pertinacity. Ecclesiastical warnings concern the penal code. [1] Popes and cardinals don’t fall under the penal code and canon law is clear that it is the superior who issues warnings [as seen in the footnote]. Popes don’t fall under the penal code because…

3. The first or primatial see is subject to no ones judgment, canon 1556. The Pope has God alone as his superior.

Salza is full of nonsense.

The experts have told us specifically how a pope relinquishes his office. See Canon 188.4 and Defection of Faith – Why John Salza and Robert Siscoe Get It Wrong (Part III)

Salza concludes: We also affirm with them that a Pope would lose his office for ‘formally professing heresy,’ only if it is according to the judgment of the Church, and certainly not according to the judgment of private individuals. This is not only the teaching of the Church and all her theologians, but common sense – a natural virtue that is often missing among those who have been so scandalized by the crisis.”

Salza still doesn’t understand what formally professing heresy means even when the Church authorities tell him. The Vatican 2 popes have consistently and repeatedly taught heresy after heresy but according to Salza, they aren’t really heretics until they are warned by cardinals who agree with those very heresies, and who have no authority to warn a Pope anyway.

In fact, Salza, Matt, etc., believe the pope can believe, teach, and promote any and every heresy under the sun and he will continue to be pope until “the church” says, “hey, we’re warning you, you’re teaching heresy” and then declares he’s not the Pope. As though the Pope were obliged to listen to what the cardinals tell him!

Sedevacantists simply understand that Francis isn’t Pope because he doesn’t have a Catholic bone in his body. I submit that the real masterstroke of Satan is the counterfeit Catholic Church and how the likes of Michael Matt and John Salza keep defending it with utter foolishness.

 

Footnote:

[1] “When does contumacy exist? The Code, can. 2242, §2, distinguishes between a censure ferendae and a censure latae sententia. The former requires a canonical admonition. Hence the ecclesiastical superior must, according to can. 2143, issue a formal warning…” (Rev. Augustine, A Commentary on the New Code of Law, The Penal Code, book V, p. 117)

According to Lucia, the message of Our Lady:

“When you shall see a night illuminated by an unknown light, know that it is the great sign that God gives you that He is going to punish the world for its crimes by means of war, of hunger, and of persecution of the Church and of the Holy Father.

“To prevent this I come to ask the consecration of Russia to my Immaculate Heart and the Communion of reparation on the first Saturdays. If they listen to my requests, Russia will be converted and there will be peace. If not she will scatter her errors through the world, provoking wars and persecutions of the Church. The good will be martyrized, the Holy Father will have much to suffer, various nations will be annihilated. 6 [Footnote from Walsh’s book states: Explaining this to me in July, 1946, Sister Maria das Dores (Lucia) made the prophecy even more specific, saying that Our Lady desired that Russia (not “the world” as in many inaccurate accounts) be consecrated to her Immaculate Heart by the Pope and all the bishops in the world on one special day. If not, every country in the world without exception will be chastised “by the errors of Russia.”]

“In the end my Immaculate Heart will triumph. The Holy Father will consecrate Russia to me, and a certain period of peace will be granted to the world.

“In Portugal the dogma of the Faith will always be kept.” [Our Lady of Fatima, MacMillion, First Edition 1947, p. 83, by William Thomas Walsh.]

William Thomas Walsh continued on p. 226 with a conversation with Lucia:

Sister Lucia stated, “What Our Lady wants is that the Pope and all the bishops in the world shall consecrate Russia to her Immaculate Heart on one special day. If this is done, she will convert Russia and there will peace. If it is not done, the errors of Russia will spread through every country in the world.”

“Does this mean, in your opinion, that every country, without exception, will be overcome by Communism?”

“Yes.”

A Summary of Facts:

1. The errors of Russia Our Lady was referring to was Communism.

2. The Church did suffer from wars and persecutions from Communism.

3. The good were martyred in Russia.

4. Pope Pius XII most certainly suffered.

5. Communism did spread to several countries, but not throughout the whole world.

6. Some countries were annihilated by Communism such as Ukraine, Belarus, Lithuania, Estonia, and ten other nations.

7. Our Lady said the Holy Father WILL consecrate Russia but didn’t say that he would do it with all the Bishops on one special day as She wished.

8. Pope Pius XII specifically consecrates Russia to the Immaculate Heart on July 7, 1952. http://www.1260.org/Mary/Vatican/Vatican_Pius_XII_Consecration_1952-07-07_en.htm

9. Absolute peace was never promised but a certain period of peace was granted when the dozen or so nations regained their sovereignty.

10. The Immaculate Heart of Mary always triumphs!

The Three Children Seers of Fatima

 

[The following writing is taken from my book, The Greatest Conspiracy Ever.]

It was the story of Fatima that inspired me to become a greater and more devoted Catholic. It entails the great miracle of the sun with a completely soaked countryside dried up in 10 minutes witnessed by 70,000 people whose wet and washed out clothing became as they were pressed and dried during the event. [The hundred year anniversary is just 3 days away.] The three children seers endured great penances (some of them self-inflicted) because of their vision of hell and Our Lady’s messages. It has been documented photographically that the youngest seer, Jacinta Marto, had an incorruptible body 30 years after her death. Lastly, there is the mystery of the three secrets especially the Third Secret that has kept us in suspense.

There are several books and movies about Fatima and even whole apostolates founded, dedicated and devoted to the story of Fatima. What else could be said about Fatima and the Third Secret that has not already been said? It would seem the topic has been exhausted. However, there is one more very important point about Fatima and the Third Secret, which, I believe, has been missed by everybody…Our Lady’s hidden message.

To find this hidden message, one must ask several questions which apparently have never been asked before based on the following information:

Sister Maria das Dores (Lucia de Santos), the oldest seer, once told Father Augustin Fuentes on December 26, 1957, “Father, the Blessed Virgin is very sad because no one heeds her message; neither the good nor the bad. The good continue on with their life of virtue and apostolate, but they do not unite their lives to the message of Fatima. Sinners keep following the road of evil because they do not see the terrible chastisement about to befall them. Believe me, Father, God is going to punish the world and very soon. The chastisement of heaven is imminent. In less than two years, 1960 will be here and the chastisement of heaven will come and it will be very great. Tell souls to fear not only the material punishment that will befall us if we do not pray and do penance but most of all the souls who will go to hell.” (1)

She clearly forewarned of a very great chastisement and it would occur within the next two years.

So what was it?  What very great chastisement befell the world between the years 1958 and 1960?

Was Sister Lucia a false prophet?

Sister Lucia at approximately 40 years of age 

 

From Our Lady, Lucia clearly prophesied the Spanish Civil War under Pope Pius XI and World War II under Pope Pius XII which the world experience just 13 years earlier.

Are we not to suppose that a greater chastisement will befall the world?

The Third Secret, written down by Sister Lucia in 1939, was given to the popes down through the years and was supposed to be revealed by 1960 or after Sister Lucia’s death, which ever happened first, because the world would better understand its contents in that time period. (2)

We know the Third Secret was not revealed by 1960.  I say by 1960 since Sister Lucia was apparently not dead yet, which brings us to ask the questions:

Why did Our Lady say the secret was to be revealed in 1960 or Lucia’s death whichever comes first?

Did Our Lady know that Lucia would die around the year 1960?

If not, why bring up her death at all if 1960 was the time the world would understand the Secret?

All this is very interesting because pictures of the Lucia before 1960 appear to show a different person than the Lucia after that year. Did she die and it was kept hidden from public knowledge as an imposter played her role?

Be that as it may, some other important questions need to be asked:

Since Our Lady foreknew the chastisements of the wars in the 1930’s and 1940’s, how is it she didn’t foresee her Third Secret not being revealed in 1960?

Why did Our Lady say the secret was to be revealed by 1960 if She knew that it wouldn’t happen?

If She did foresee that it wouldn’t be revealed, why did She say that it would be best understood in 1960?

Thus from these questions, we will be able to ascertain a hidden message within Sister Lucia’s prophecy to Fr. Augustin Fuentes and what Our Lady said about the reading of the Third Secret in 1960. 

Before we look at what is this hidden message, we need to hear what was said about the Third Secret from a key figure of the Church… Fr. Malachi Martin.

 

Father Malachi Martin

 

The late Fr. Malachi Martin, doctor, exorcist, linguist, and advisor to several “popes”, and made secret cardinal and bishop by Pope Pius XII, read the Third Secret in 1960 along with Cardinal Bea and John XXIII.

According to Fr. Malachi Malachi, John XXIII did not believe in Fatima and therefore refused to read the Secret because it was not in line with what John XXIII had in mind for the future of the Church. (3) In 1962, at the Second Vatican Council, John XXIII referred to the three seers of Fatima as “Prophets of Doom.”(4) This is interesting since John XXIII called Fatima, “the center of all Christian hopes.”(5) Yet, he refused to read the Third Secret in 1960.

Fr Malachi Martin gave clues to the Third Secret saying the Secret was far worse than even a nuclear war. It would fill confessionals and Churches and it did not involve the chastisements as the earlier wars. (6)

Before Fr. Malachi Martin died, he actually revealed the Third Secret to close friends and began a tell-all book on the New Vatican. With great sadness, he came to hold the sede vacant position after visiting Rome and being told by John Paul II that they did not share the same Faith. (7)

Eleven months after the death of Fr. Malachi Martin, Rome reveals what they say is the contents of the Third Secret, claiming it was about John Paul II and the attempt on his life in 1981. (8)

Since the world was told that it would better understand the meaning of the Third Secret in 1960, we know what Rome revealed in 2000 and their conclusion was a complete fabrication concocted to deflect the real Secret and its meaning.

What modernist Rome revealed was not shocking, would not fill any confessional as it didn’t, nor would there be any reason for John XXIII not to reveal what Rome actually revealed 40 years later, not to mention the fact that it was conveniently revealed after the death of Fr. Malachi Martin, the one man who could have and would have refuted their lie.

With this information, lets again look at the initial questions:

1. Since Our Lady foreknew the chastisements of the wars, how is it she didn’t foresee her Third Secret not being revealed in and by 1960?

Answer: She was fully aware that it would not be revealed and there is no reason to believe She didn’t know.

2. Why did Our Lady say that the secret was to be revealed by 1960 if She knew that it would not be done after saying the secret would be best understood by 1960?

Answer: This is the crux of the issue.  Pope Pius XII had already stated that after him would come the deluge. (9) The 1958 conclave elects a documented modernist and Mason.

So Our Lady is pointing to the time. She already said a Great Chastisement would come between the years of 1958 and 1960. Fr. Malachi said it was not about a war as with earlier chastisements but far worse.

What is far worse than a nuclear war? What happened between the years of 1958 to 1960?

I submit the death of Pope Pius XII and the uncanonically elected Roncalli to the papacy was it.

What is the worst thing that could ever happen to the world? Would it not be what sedevancantists hold to be true? That the papacy has been usurped and the true faith was replaced by a counterfeit version, with millions of Catholics being led astray right into hell? Was not hell and saving souls what Fatima was all about?

The Third Secret did not specifically say anything about the conclave or an election of some antipope or Fr Malachi Martin would have become a sedevacantist immediately, but rather it indicated an apostasy from the top and the coming antichrist, which would initiate the Great Apostasy. How far at the top? If the very top (the pope) were actually an apostate, then he would not be a true pope. It is that simple.

Not revealing the Third Secret was in essence revealing it. It is the message but a hidden message, yet everybody seemed to miss that Our Lady would know that the Secret would not be revealed in 1960 saying it would better understood then. She was telling us what it is by not having it revealed.

If you don’t believe in the approved apparition of Fatima with a verifiable miracle witnessed by over 70,000 people, then you would be viewed by the faithful as faithless. Not revealing a Secret by the Blessed Virgin Mary when asked by her to do so, is saying to all the faithful that you simply don’t trust them to believe the Catholic Faith as it has always been preached. A true pope would not try to usurp the authority of Heaven and this is precisely what John XXIII did.

The truly faithful believe in Fatima because they know the miracles that have come from it could not possibly come from hell or else the Catholic Church already defected by approving it. Remember, the Church was fully aware of the contents of the Secret when She approved the apparition.

John XXIII claimed Fatima was the center of all hope and yet refused to reveal the Secret. Why?  Was he truly faithless, a wicked man, or both?

One more thing as a little side note…Pope Pius XII consecrated specifically Russia to the Immaculate Heart of Mary on July 7, 1952, fulfilling Our Lady’s promise. She never promised he would do it with all the bishops but that he would do it none-the-less. (10)

Consequently, Russia converted out of its Communist ways ending the persecution on her Christians and there was a certain period of peace. The nations that were annihilated into the Soviet Union have regained their sovereignty. (11)

 

Footnotes:

  1. Controversy has surrounded this interview with Fr. Augustin Fuentes. Two years later, an anonymous note came from the episcopal curia of Coimbra denouncing the interview as fraudulent. Sr. Lucy was then silenced. Fr. Joaquin Alonso, who wrote over 5,000 documents on Fatima at the request of the bishop of Fatima, wrote in 1975 that the interview with Fr Augustine Fuentes was authentic.
  2. Our Lady of Fatima, MacMillion, First Edition 1947, p. 211, by William Thomas Walsh, and Sermon, Third Secret of Fatima, Most Reverend Robert F. McKenna O.P.
  3. Coast to Coast AM radio program, May 8, 1998, Art Bell with Fr Malachi Martin
  4. Fr Malachi Martin referred to the opening speech at the Second Vatican Council in the 1998 interview with Art Bell.
  5. Fatima, The Great Sign, Tan, p. 12, by Francis Johnston
  6. Coast to Coast AM radio program, May 8, 1998, Art Bell with Fr Malachi Martin
  7. Private exchanges with his closest friends.
  8. Inside the Vatican, Special Supplement June-July 2000, and Inside the Vatican June-July 2000
  9. The Destruction of Christian Tradition, World Wisdom, p. 132, by Rama P. Coomaraswamy
  10. Fatima, The Great Sign, Tan, p. 89, by Francis Johnston, states that Lucia wrote after the 1952 Consecration of Russia, “I am grieved that it has not yet been carried out as Our Lady had asked. Patience! … Let us hope that Our Lady, as a good Mother, will be pleased to accept it.” The initial quote in 1917 stated by Our Lady, “In the end, …The Holy Father will consecrate Russia to me; it will be converted.”
  11. Our Lady of Fatima, MacMillion, First Edition 1947, p. 226, by William Thomas Walsh, indicates the conversion of Russia referred by Our Lady was conversion out of Communism since this is the error that needed to be corrected by the papal consecration before it spreads to every nation.

 

Angelo Giuseppe Roncalli

 

His election was predicted ahead of time by Dr. Elisabeth Gerstner, Vatican insider, who personally knew Roncalli and the dealings inside the Vatican. “There was, however, a German journalist, Elisabeth Ger­stner, who smelled the truth in the air and, risking accusations of insanity, wrote it and hit the mark. In an article titled “Zur Todesstunde Pius XII” appeared on the “General Anzeiger fùr den Nieder-Rhein” by mid-October 1958, Gerstner wrote in detail, that the Conclave would elect Venice’s patriarch Roncalli, who would open the door to the future Paul VI (4).” Reference : Nikita Roncalli by Franco Bellegrandi published in Italian in 1994 A.D.

Roncalli in 1958 took the name of John XXIII, the same name as the Anti-Pope Baldasar Cossa who incidentally, reigned for 5 years, called for and opened the council of Constance during his 4th year, and died just before the 3rd session just as Roncalli did with his “pontificate” and Second Vatican Council.

After his death, the Vatican sent for Gennar Goglia, who with his colleagues embalmed John XXIII. Goglia injected ten liters of embalming fluid into John XXIII’s wrist and stomach to neutralize any putrefaction. This explains his incorruptible body not to mention he was found face down in his casket as reported.

Keep in mind that John Paul II beatified the man you’re about to read about. Francis I canonized him. Associations with Communists, Marxists, and terrorists would disqualify a man from the FBI and CIA of the USA. John XXIII’s friends and comrades were these very men, yet not only is he defended as a pope of the Catholic Church, but he is revered as a saint.

 

Some highlights of his modernist associations and statements:

-Was influenced by the excommunicated modernist Loisy and by modernist writer Duschene. (The Destruction of the Christian Tradition, updated and revised, 2006, Rama P. Coomaraswamy  p. 134)

-Was involved in the youth organization “Opera Dei Congress” that was dissolved by Pope St. Pius X for modernism. (The Destruction of the Christian Tradition, updated and revised, 2006, Rama P. Coomaraswamy  p. 134)

-Was associated with notorious modernists such as Bishop Radini Tedeschi, Bishop Carlo Ferrara of Milan, Bishop Bonomello of Cremona, and Lamberdo Beauduin. (The Destruction of the Christian Tradition, updated and revised, 2006, Rama P. Coomaraswamy  p. 134 cited Giancarlo Zizola’s, The Utopia of Pope John XXIII (Orbis: N.Y., 1978)

-His closest seminary friends including roommate (later Bishop of Bergamo) who assisted at his ordination were excommunicated for modernism. (The Destruction of the Christian Tradition, updated and revised, 2006, Rama P. Coomaraswamy  p. 134 cited E. Poulat (Integrisme et Catholicisme integral)

-Was a Professor of Patristics at the Lateran University, and removed several months “on suspicion of modernism” and for teaching the theories of Rudolf Steiner, an illuminati member and originator of “The Science of the Spirit known as Anthroposophy.” A file dated to 1925, the Holy Office had maintained a dossier on Angelo Roncalli which read “suspected of Modernism.”

-Roncalli continued a close association with the defrocked priest, Ernesto Buonaiuti, who was excommunicated for heresy in 1926. (Lawrence Elliott, I Will Be Called John, 1973, pp. 90-92)

-When Roncalli was Nuncio to France, he was appointed Observer for the Holy See to the United Nations cultural agency, UNESCO. In July 1951, he gave a speech “lavishly praising UNESCO…” Roncalli called UNESCO “this great international organization…” (Alden Hatch, A Man Named John, p. 117 -118)

-During his Nunciature in Paris, “Cardinal Roncalli attended in civilian clothes the Great Lodge where he found again the Jesuit Riquet. His adviser was Maurice Bredet, author of ‘Mystic and Magic,’ who boasted that he had prophesied the Tiara to Cardinal Roncalli.” (The Hidden, But Victorious Way Of The Free-Masonry, Rev. Fr. Henri Mouraux)

– “When necessary he simply contradicted previous Popes. He rejected in toto Gregory XVI’s Mirari Vos and Singulari Nos, and the Quanta Cura of Pius IX, to which was attached, as appendix, The Syllabus of Errors. John was ruthless in dismissing the views of his predecessors.” When asked about following in the footsteps of so great a man as Pius XII, John XXIII responded, “I try to imagine what my predecessor would have done, and then I do just the opposite.”(‘Pope John XXIII’ Catholic Writer Paul Johnson)

-Again Johnson, “If we take Mater et Magistra and Pacem in Terris together, they effectively demolish most of the internationalist, social, economic, and political teachings of the Popes for the previous hundred years with the one exception of Leo XIII’s Rerum Novarum.”

-Was greatly influenced by super modernist heretic Teilhard de Chardin.

-Greatly admired super modernist Maritain. (Giancarlo Zizola’s, The Utopia of Pope John XXIII, Orbis: N.Y., 1978)

-Calls on a Council and invites everybody, Protestants, Eastern Orthodox and Communists. He thought up the event 2 days from his election.

-Revolutionized the mass in 1962 and eliminated many traditional prayers such as the St. Michael Prayer of Pope Leo from the low masses.

-He refused to read the 3rd Secret of Fatima and called the Fatima seers “Prophets of Doom.” (Malachi Martin)

-Removed the Patron Saint of St. John Vianney off the Calendar, St. Philomena. (Pope Gregory XVI had given her the titles of: “Great Wonder Worker of the 19th century” and “Patroness of the Living Rosary, and then canonized her in 1837.) He, also, removed other great saints.

 

Some highlights involving associations with enemies of the Church:

-When elevated to the College of Cardinals, Roncalli insisted upon receiving the red hat from the notoriously anti-clerical Vincent Auriol, President of the Masonic “Fourth Republic” of France, kneeling before him to have the red hat placed upon his head.  John XXIII said of Vincent Auriol that he was “an honest socialist.” (Alden Hatch, A Man Named John, p. 121)

-John XXIII was also known as a “good friend and confidant” of Edouard Herriot, Secretary of the Anti-Catholic Radical Socialists (of France). “Perhaps Roncalli’s greatest friend was the grand old socialist and anti-clerical, Edouard Herriot.” (Rev. Francis Murphy, John XXIII Comes To The Vatican, 1959, p. 139. Alden Hatch, A Man Named John, p. 114)

-One of John XXIII’s good friends was the Communist and Lenin Peace Prize winner Giacomo Manzu. (Curtis Bill Pepper, An Artist and the Pope, London, England: Grosset & Dunlap, Inc. Front cover & inside slip cover of book; also look at p. 5)

-John XXIII said: “I see no reason why a Christian could not vote for a Marxist if he finds the latter to be more fit to follow such a political line and historical destiny.” (Fr. Joaquin Saenz Y Arriaga, The New Montinian Church, Brea, Ca., p. 570)

– At social functions in Paris Roncalli was frequently seen fraternizing with the Soviet Ambassador, M. Bogomolov, even though the Soviet Union had resumed its pre-war policy of brutal extermination of Catholics in Russia. Also a good friend of Edouard Herriot, Secretary of the anti-Catholic Radical Socialists (of France) (John XXIII Comes To The Vatican, by Rev. Francis X. Murphy, C.SS.R., 1959, p. 139)

 

Some highlights involving Freemasonry:

-Cardinal Angelo Roncalli was a documented Freemason seated next to Edouard Herriot, Secretary of the Radical Socialists whom Roncalli hosted, along with other officials of the Masonic “Fourth Republic” of France, in 1953

-Was Papal Nuncio in Paris and would visit the Grand Lodge of that city in civilian clothes every Thursday evening as testified by several members of the French police appointed to guard him. (This information can be substantiated by Commandant Rouchette, the retired French police at B.P. 151, 18105 Cognac Cedex. France. Also noted in Mary Ball Martinez, The Undermining of the Catholic Church, Hillmac, Mexico, 1999, p. 117)

-Yves Marsaudon, 33rd degree Scottish Rite Freemason: “The sense of universalism that is rampant in Rome these days is very close to our purpose for existence… with all our hearts we support the revolution of John XXIII.” (Yves Marsaudon in his book Ecumenism Viewed by a Traditional Freemason, Paris: Ed. Vitiano; quoted by Dr. Rama Coomaraswamy, The Destruction of the Christian Tradition, p. 144.)

-Yves Marsaudon, the aforementioned French Freemason and author, also claims that Roncalli [John XXIII] became a thirty-third degree Mason while a nuncio at France.

-The Grand Master of the Grand Orient of Italy of Italian Freemasonry told 30 Days Magazine: “As for that, it seems that John XXIII was initiated (into a Masonic Lodge) in Paris and participated in the work of the Istanbul Workshops.” (Giovanni Cubeddu, 30 Days, Issue No. 2-1994 p. 25)

-From 30 Days magazine, Nov. 2, 1994 edition entitled “A John XXIII Update”: “Our readers will remember that in our June 1994 newsletter (Nuclear Horizons) we published a sensational statement by the Grand Master of the Italian Grand Orient Order of Freemasons to the effect that ‘Pope’ John XXIII had been initiated into the Freemasons when he was Nuncio in Paris in the late forties. We pointed out, that if this statement were true, Angelo Roncalli (John XXIII) could not possibly have been validly elected to the Supreme Pontificate. He would have been intrinsically ineligible by reason of his automatic excommunication under Canon Law (No. 2335). Not being a Catholic, it was not possible for him to be head of the Catholic Church.”

-When Angelo Roncalli was the nuncio to France, he appointed a thirty-third degree Freemason and close friend, the Baron Yves Marsaudon, as head of the French branch of the Knights of Malta, a Catholic lay order, causing a major scandal for the Pius XII papacy. (Paul I. Murphy and R. Rene Arlington, La Popessa, 1983, pp. 332-333)

– “If there are still some remnants of thought, reminiscent of the Inquisition, they will be drowned in a rising flood of ecumenism and liberalism. One of the most tangible consequences will be the lowering of spiritual barriers that divide the world. With all our hearts we wish for the success of John XXIII’s Revolution.” (L’oecumenisme vu par un Franc Macon de Tradition, Yves Marsaudon, 1964, Paris, p. 26)

-The dedication and preface for Marsaudon’s book was written by Charles Riandley, Sovereign Grand Commander of the Supreme Council of France (Scottish Rite). Riandley wrote: “To the memory of Angelo Roncalli,… Pope under the Name of John XXIII, Who Has Deigned to Give Us His Benediction, His Understanding and His Protection,… [and] To His August Continuer, His Holiness Pope Paul VI.” Riandley confidently predicted how the policies of Roncalli and Montini would advance the Masonic agenda: “We are convinced of the narrowness of the spiritual, cultural, scientific, social and economic structures which up to our own time, have hindered the actions and the thoughts of man… But these structures have already been shattered in part. Some pontifical decisions have contributed to this. We feel sure that they will be all destroyed eventually… True, not everything is to be rejected; but what cannot be saved will not be saved unless it is renovated.” (L’oecumenisme vu par un Franc Macon de Tradition, Yves Marsaudon, 1964, Paris, pp. 15, 16)

-John XXIII wrote a Masonic type of encyclical Pacem et Terris and was praised by General Secretary of the British Communist Party, John Gollan, before television cameras on April 21, 1963, said the “encyclical (Pacem in Terris) [of John XXIII] had surprised and gladdened” him and, therefore, he had externalized his “most sincere satisfaction at the recent 28th Party Congress.” (Fr. Joaquin Saenz Y Arriaga, The New Montinian Church, Brea, CA., p. 170)

-John XXIII, Pacem in terris #14, April 11, 1963: “Also among man’s rights is that of being able to worship God in accordance with the right dictates of his own conscience, and to profess his religion both in private and in public.”

-When the theologian of the Holy Office, Fr. Ciappi, told John XXIII that his encyclical Pacem in Terris contradicted the teaching of Popes Gregory XVI and Pius IX on religious liberty, John XXIII responded: “I won’t be offended by a few spots if most of it shines.” (Catholic Restoration, March-April 1992, Madison Heights, MI, p. 29)

-The Masonic Bulletin, the official organ of the Supreme Council of the 33rd Degree of the Ancient and Accepted Scottish Rite of Masons, for the Masonic District of the United States of Mexico, located at 56 Lucerna St., Mexico, D.F. (Year 18, No. 220, May 1963):

“THE LIGHT OF THE GREAT ARCHITECT OF THE UNIVERSE ENLIGHTENS THE VATICAN

“Generally speaking, the encyclical Pacem in Terris, addressed to all men of goodwill, has inspired comfort and hope. Both in democratic and Communist countries it has been universally praised. Only the Catholic dictatorships have frowned upon it and distorted its spirit. “To us many concepts and doctrines it contains are familiar. We have heard them from illustrious rationalist, liberal, and socialist brothers. After having carefully weighed the meaning of each word, we might say that, the proverbial and typical Vatican literary rubbish notwithstanding, the encyclical Pacem in Terris is a vigorous statement of Masonic doctrine… we do not hesitate to recommend its thoughtful reading.” (Fr. Joaquin Saenz Y Arriaga, The New Montinian Church, pp. 147-148)

– “The direction of our action: Continuation of the Work of John XXIII and all those who have followed him on the way to Templar Universalism.” (Resurgence du Temple, published and edited by the Knights Templar (Freemasons), 1975   A.D.O. Datus, “Ab Initio,” p. 60)

-From the June 4, 1963, edition of The Reporter (El Informador):

“The Great Western Mexican Lodge of Free and Accepted Masons, on the occasion of the death of John XXIII, makes known its sorrow for the disappearance of this great man who revolutionized the ideas, thoughts, and forms of the Roman Catholic liturgy. His encyclicals Mater et Magistra and Pacem in Terris have revolutionized the concepts favoring human rights and liberty. Mankind has lost a great man, and we Masons acknowledge his high principles, his humanitarianism, and his being a great liberal. Guadalajara, Jal., Mexico, June 3, 1963 Dr. Jose Guadalupe Zuno Hernandez” (Fr. Joaquin Saenz Y Arriaga, The New Montinian Church, p. 147)

-Charles Riandey, a sovereign Grand Master of secret societies, in his preface to a book by Yves Marsaudon (State Minister of the Supreme Council of French secret societies), stated: “To the memory of Angelo Roncalli, priest, Archbishop of Messamaris, Apostolic Nuncio in Paris, Cardinal of the Roman Church, Patriarch of Venice, Pope under the name of John XXIII, who has deigned to give us his benediction, his understanding, and his protection.” (Piers Compton, The Broken Cross, Cranbrook, Western Australia: Veritas Pub. Co. Ptd Ltd, 1984, p. 50)

– “I know Cardinal Roncalli very well. He was a Deist and a Rationalist whose strength did not lie in the ability to believe in miracles and to venerate the sacred.” (Journal de Geneve, by Freemason Carl Jacob Burckhardt, A.D.O Datus, “AB INITIO,” p. 60)

-John XXIII made a notorious Freemason, Umberto Ortolani, a “Gentleman of His Holiness.”

-Cardinal Heenan, who was present at the 1958 conclave which gave us John XXIII, once mentioned: “There was no great mystery about Pope John’s election. He was chosen because he was a very old man. His chief duty was to make Msgr. Montini (later Paul VI), the Archbishop of Milan, a cardinal so that he could be elected in the next conclave. That was the policy and it was carried out precisely.” (Cardinal Heenan’s biography, Crown of Thorns)

After 1958 conclave, he summoned the conclavists back for an unusual overnight post-election session: “John XXIII asked the cardinals to remain in the conclave another night instead of leaving immediately as was customary…to caution them again against revealing the secrets of his election to outsiders…” (Alden Hatch, A Man Named John, Hawthorn Books, 1963, p. 163)

“After greeting and blessing the cheering throng in St. Peter’s Square . . . John XXIII ordered the Cardinals not to disperse. He wished to meet with them in secret. This was a burden on several of the Cardinals who were in their nineties and in failing health, but in deference to the new Pope they all stayed. It must have been a very sensitive meeting, for when Secretary of State Tardini tried to enter, mistakenly believing the conclave was over, he was promptly excommunicated by France’s Cardinal Tisserant.” (Mark Fellows, Fatima in Twilight, p. 154)

In October 1958, the greatest conspiracy ever is made manifest. The Freemasonic plan is finally realized when one of their own is recognized as the visible head of the Catholic Church.

 

Apparition of John XXIII

 

In 1963, two coal miners trapped in a collapsed mine in Central Pennsylvania claimed to see an apparition or vision of John XXIII who had recently died. They testified that John XXIII was wearing a black cassock “like that of a poor parish priest.” He was not dressed as the pope.

 

 

Virgen de Los Remedio Aljaraque

(Our Lady of Remedies of Aljaraque, Spain)

 

The following powerful writing is taken from St. Alphonsus de Liquori’s “The Glories of Mary” pp. 102-104.

The prophet Isaias tells us that when a man is on the point of leaving the world, hell is opened and sends forth its most terrible demons, both to tempt the soul before it leaves the body, and also to accuse it when presented before the tribunal of Jesus Christ for judgment. The prophet says, “Hell below was in a uproar to met thee at thy coming; it stirred up the giants for thee.”3. But Richard of St. Laurence remarks that when the soul is defended by Mary, the devils dare not even accuse it, knowing that the judge never condemned, and never will condemn, a soul protected by this august Mother. He asks, “Who would dare accuse one who is patronized by the Mother of Him who is to judge?”1. Mary not only assists her beloved servants at death and encourages them, but she herself accompanies them to the tribunal-seat of God.

As St. Jerome says, writing to the virgin Eustochia, “What a day of joy will that be for thee, when Mary the Mother of our Lord, accompanied by choirs of virgins, will go to meet thee.”2. The Blessed Virgin assured St. Bridget of this; for, speaking of her devout clients at the point of death, she said, “Then will I, their dear Lady and Mother, fly to them, that they may have consolation and refreshment.”3. St. Vincent Ferrer says that not only does the most Blessed Virgin console and refresh them, but that “she receives the souls of the dying.”4.  This loving Queen takes them under her mantle, and thus presents them to the judge, her Son, and most certainly obtains their salvation. This really happened to Charles, the son of St. Bridget,5. who died in the army, far from his mother. She feared much for his salvation on account of the dangers to which young men are exposed in a military career; but the Blessed Virgin revealed to her that he was saved on account of his love for her, and that in consequence she herself had assisted him at death, and had suggested to him the acts that should be made at that terrible moment. At the same time the saint saw Jesus on his throne, and the devil bringing two accusations against the most Blessed Virgin: the first was, that Mary had prevented him from tempting Charles at the moment of death; and the second was, that this Blessed Virgin had herself presented his soul to the judge, and so saved it without even giving him the opportunity of exposing the grounds on which he claimed it. She then saw the judge drive the devil away, and Charles’s soul carried to heaven.

 

3. “Infernus subter conturbatus est in occursum adventus tul; suscitabit tibi gigantes.” – Is. Xiv.

 

1. “Quis apud Filium accusare audeat, cui viderit Matrem patrocinantem?” – De Laud. V. 1. 2, p. I.

2. “ Qualis erit illa dies, uum tibi Maria, Mater Domini, choris occurret comitata virgineis?” – De Cust. Virg.

3. “ Ideo, ego carissima domina eorum et Mater, occurram eis in morte, ut etiam in ipsa morte consolationem et refrigerium habeant.” – Rev. 1. i. c. 29.

4. “Beata Virgo animas morientium suscipit.”

5. Rev. 1. 7, c. 13.

 

ON CHRISTIAN EDUCATION

ENCYCLICAL OF POPE PIUS XI

DEC. 31 1929

  1. From this it follows that the so-called “neutral” or “lay” school, from which religion is excluded, is contrary to the fundamental principles of education. Such a school moreover cannot exist in practice; it is bound to become irreligious. There is no need to repeat what Our Predecessors have declared on this point, especially Pius IX and Leo Xlll, at times when laicism was beginning in a special manner to infest the public school. We renew and confirm their declarations,[48] as well as the Sacred Canons in which the frequenting of non-Catholic schools, whether neutral or mixed, those namely which are open to Catholics and non-Catholics alike, is forbidden for Catholic children, and can be at most tolerated, on the approval of the Ordinary alone, under determined circumstances of place and time, and with special precautions.[49] Neither can Catholics admit that other type of mixed school, (least of all the so-called “ecole unique,” obligatory on all), in which the students are provided with separate religious instruction, but receive other lessons in common with non-Catholic pupils from non-Catholic teachers.
  2. For the mere fact that a school gives some religious instruction (often extremely stinted), does not bring it into accord with the rights of the Church and of the Christian family, or make it a fit place for Catholic students. To be this, it is necessary that all the teaching and the whole organization of the school, and its teachers, syllabus and text-books in every branch, be regulated by the Christian spirit, under the direction and maternal supervision of the Church; so that Religion may be in very truth the foundation and crown of the youth’s entire training; and this in every grade of school, not only the elementary, but the intermediate and the higher institutions of learning as well. To use the words of Leo Xlll: It is necessary not only that religious instruction be given to the young at certain fixed times, but also that every other subject taught, be permeated with Christian piety. If this is wanting, if this sacred atmosphere does not pervade and warm the hearts of masters and scholars alike, little good can be expected from any kind of learning, and considerable harm will often be the consequence.[50]

The whole document can read here.

 

EDITAE SAIPE

ENCYCLICAL OF POPE PIUS X

MAY 26, 1910

  1. Obviously the need of this Christian instruction is accentuated by the decline of our times and morals. It is even more demanded by the existence of those public schools, lacking all religion, where everything holy is ridiculed and scorned. There both teachers’ lips and students’ ears are inclined to godlessness. We are referring to those schools which are unjustly called neutral or lay. In reality, they are nothing more than the stronghold of the powers of darkness. You have already, Venerable Brethren, fearlessly condemned this new trick of mocking liberty especially in those countries where the rights of religion and the family have been disgracefully ignored and the voice of nature (which demands respect for the faith and innocence of youth) has been stifled. Firmly resolved to spare no effort in remedying this evil caused by those who expect others to obey them (although they refuse to obey the Supreme Master of all things themselves), We have recommended that schools of Christian doctrine be erected in those cities where it is possible.

 

ON CHRISTIANS AS CITIZEN

SAPIENTIAE CHRISTIANAE

ENCYCLICAL OF POPE LEO XIII

JAN. 10, 1890

 

  1. It is, then, incumbent on parents to strain every nerve to ward off such an outrage, and to strive manfully to have and to hold exclusive authority to direct the education of their offspring, as is fitting, in a Christian manner, and first and foremost to keep them away from schools where there is risk of their drinking in the poison of impiety. Where the right education of youth is concerned, no amount of trouble or labor can be undertaken, how great soever, but that even greater still may not be called for.

 

MILITANTIS ECCLESIAE
ENCYCLICAL OF POPE LEO XIII ON ST. PETER CANISIUS
AUGUST 1, 1897

 

  1. These are the things to ensure on this point. First, Catholics should not choose mixed schools but have their own schools especially for children. They should choose excellent and reputable teachers for them. For an education in which religion is altered or non-existent is a very dangerous education. We often see both cases occurring in mixed schools. No one should be ready to believe that instruction and piety can be separated with impunity. In effect, if it is true that We cannot exempt ourselves from the duty of religion at any period of life, in private or public affairs, so much the less should this duty be omitted at any age which is thoughtless, in which the spirit is ardent and exposed to so many inducements to evil.

 

AFFARI VOS
ENCYCLICAL OF POPE LEO XIII ON THE MANITOBA SCHOOL QUESTION
DECEMBER 8, 1897

 

The question at Issue

 

  1. The question at issue is assuredly one of the highest and most serious importance. The decisions arrived at seven years ago on the school question by the Parliament of the province of Manitoba must be remembered. The Act of Union of the Confederation had secured to Catholics the right to be educated in the public schools according to their consciences; and yet this right the Parliament of Manitoba abolished by a contrary law. This is a noxious law. For our children cannot go for instruction to schools which either ignore or of set purpose combat the Catholic religion, or in which its teachings are despised and its fundamental principles repudiated. Wherever the Church has allowed this to be done, it has only been with pain and through necessity, at the same time surrounding her children with many safeguards which, nevertheless it has been too often recognized have been insufficient to cope successfully with the danger attending it. Similarly it is necessary to avoid at all costs, as most dangerous, those schools in which all beliefs are welcomed and treated as equal, as if, in what regards God and divine things, it makes no difference whether one believes rightly or wrongly, and takes up with truth or error. You know well, Venerable Brethren, that every school of this kind has been condemned by the Church, because nothing can be more harmful or better calculated to ruin the integrity of the faith and to turn aside the tender minds of the young from the way of truth.

 

INSTRUCTIONS OF THE HOLY OFFICE TO THE BISHOPS OF THE US

POPE PIUS IX

1875

Those parents who allow their children to frequent schools where it is impossible to avoid the loss of souls… according to Catholic moral teaching, such parents, should they persist in their attitude, cannot receive absolution in the Sacrament of Penance.

 

CANON LAW AND COMMENTARY

Non-Catholic Schools

Can. 1374: Catholic children should not frequent non-Catholic, neutral, or mixed schools, i. e., such as are open also to non-Catholics. It is for the local Ordinary to decide, according to the instructions of the Apostolic See, in what circumstances and with what precautions attendance at such schools may be tolerated, without danger of perversion to the pupils.

There is a term used in this canon which recalls the famous controversy waged about the parochial schools in this country a generation ago. It is tolerari possit,” which was given only for particular cases and in view of special circumstances, and may be called an equitable arrangement departing from the letter of the law. 8 The instructions of the Holy See for our country were contained in a document issued by the Holy Office, 8 Nov. 24, 1875. Others of a similar tenor were given for Canada, Ireland, England and missionary countries. All of them revolve around the question whether the influence of the Church is entirely excluded from the public schools and the Catholic pupils are exposed to danger to the faith ; if so, the bishop shall provide for their instruction as far as lies within his power, and at the same time warn the faithful and announce to them that they cannot in conscience permit their children to frequent schools opposed to the Catholic Church.

The circumstances in which attendance at non-Catholic schools may be permitted are expressed in the above-named Instruction to the bishops of the U. S. as follows: “Generally speaking, such cause will exist if there is no Catholic school in a place, or if the one that is there cannot be considered suitable to the conditions and circumstances of the pupils.” This suitability must not be identified with mere fashionableness, for there is no proportion between the danger to faith and “stylishness.”

Hence said instruction continues: “Parents who neglect to give this necessary Christian training and instruction to their children, or who permit them to go to schools in which the ruin of their souls is inevitable, or, finally, who send them to the public schools without sufficient cause and without taking the necessary precautions to render the danger of perversion remote, and do so while there is a good and well-equipped Catholic school in the place, and while they have the means to send them elsewhere to be educated; — such parents, if obstinate, cannot be absolved, as is evident from the moral teaching of the Church.” (A COMMENTARY ON THE NEW CODE OF CANON LAW, VOL. VII, PP. 414-415, REV. P. CHAS. AUGUSTINE, O.S.B., DD.)

 

Pope Gregory XVI sent the Irish Bishops a letter in 1831 declaring:

The Church cannot approve schools which exclude religion from the curriculum, both because religion is the most important subject in education, and because she contends that even secular education is not possible in its best form unless religion be made the central, vitalizing, and co-ordinating factor in the life of the child. The Church, sometimes, tolerates schools in which religion is not taught, and permits Catholic children to attend them, when the circumstances are such as to leave no alternative, and when due precautions are taken to supply by other means the religious training which such schools do not give. She reserves the right to judge whether this be the case, and, if her judgment is unfavourable, claims the right to forbid attendance.

 

Many reasons are given why the 1955 missal should be rejected. I’ll point out the facts, certain Catholic teachings along with my opinion and let the reader decide the answer.

1. Pope St. Pius X and Pius XII were calling for and working on reforming the liturgy. Pope St. Pius X began with Divino Afflatu November 1, 1911.

2. The Sacred Congregation of Rites promulgated the explanation for the 1955 reform in a general decree that can be read here.

Whatever the final outcome was to be, the changes would not have led to the 1969 Novus Ordo Mass of Paul VI, but to another mass that was fully orthodox because…

3. Pope Pius XII declared a year after the 1955 reform: “the faithful must seek from Scripture, tradition and the sacred liturgy as from a deep untainted source.” Haurietis Aquas, May 15, 1956.

4. Pope Pius XI declared: “Not least among the blessings which have resulted from the public and legitimate honor paid to the Blessed Virgin and the saints is the perfect and perpetual immunity of the Church from error and heresy.Quas Primas, 22, Dec. 11, 1925.

5. Pope Gregory XVI declared: “Furthermore, the discipline sanctioned by the Church must never be rejected or branded as contrary to certain principles of the natural law. It must never be called crippled, or imperfect or subject to civil authority. ” Mirari Vos, 9 (1832).

Other papal teaching could be provided including theologians such as…

6. P. Hermann, Institutiones Theologiae Dogmaticae (4th ed., Rome: Della Pace, 1908), vol. 1, p. 258: “The Church is infallible in her general discipline. By the term general discipline is understood the laws and practices which belong to the external ordering of the whole Church. Such things would be those which concern either external worship, such as liturgy and rubrics, or the administration of the sacraments…”

7. McHugh and Callan, Moral Theology wrote: 415. The dangers of epieikeia also place limitations on its use.

(a) There is the danger that one may be wrong in judging that the lawgiver did not wish to include a case under his law. If this is not certain, one should investigate to the best of one’s ability, and have recourse, if possible, to the legislator or his representative for a declaration or dispensation. It is never lawful to use epieikeia without reasonable certainty that the legislator would not wish the law to apply here and now.

(b) There is the danger that one may be in bad faith in deciding that the common good or justice requires the use of epieikeia; the motive in reality may be self-interest or escape from obligation. Hence, a person should not use epieikeia except in necessity, when he is thrown on his own resources and must decide for himself; and, even then, he must be sure that he acts from sincerity and disinterestedness.

In light of the Catholic teaching, can we ascribe to the 1955 reform that it has “false principles and practices” that are found in the 1969 Novus Ordo Mass of Paul VI?

Can we say that using the 1955 reform promotes the dangerous error that Paul VI’s “reform” was merely one more step in the organic development of the Catholic liturgy? If so, then how was the 1955 reform ever really untainted, perfectly and perpetually immune from error, or perfect as the Church declares the liturgy must be?

Is it absolutely necessary to apply epieikeia?

Who decides?

One thing is certain. To claim the 1955 missal was inherently bad (as all the arguments appear to be), then one is rejecting the 2nd article of Faith at least implicitly.

Is it not really the case that the private interpretation for applying epieikeia to the 1955 missal promotes this dangerous heresy anyway?

On Friday, June 9, 2017, The Remnant Newspaper Blog posted John Salza’s, “Note to Sedevacantists: Heresy Does Not Automatically Sever One from the Church.” [1] In his 5,404 word article, Salza makes the biggest goofball argument against sedevacantism I’ve seen to date.

I would have made a comment on the Remnant blog, but they have a long history of not posting my comments. Therefore, I’m posting my own counterpoint article.

Salza begins his article by quoting the relevant teaching from Pope Pius XII:

For not every offense, although it may be a grave evil, is such as by its very own nature to sever a man from the Body of the Church, as does schism or heresy or apostasy.

In the past, Salza argued that the “offense,” which Pope Pius XII was referring should be translated “crime.” And that crime has to be established by the Church and only then is the person who committed the crime of heresy understood to be severed from the Body of the Church by its nature. Salza writes:

Pope Pius XII is referring to the “offense” or CRIME (not SIN) of heresy, which severs one from the Body of the Church, after the formal and material elements have been proven by the Church. After the crime has been established, the heretic is automatically severed from the BODY (not SOUL) of the Church without further declaration (although most theologians maintain that the Church must also issue a declaration of deprivation). [2]

I responded to that argument Feb. 19, 2016 in an article titled The Sin of Heresy – Why John Salza and Robert Siscoe Get It Wrong (Part II) .

Now Salza introduces a new argument that differs from his old argument:

We affirm that heresy, by its nature, severs one from the Church spiritually (quoad se), and also disposes one to be severed legally (quoad nos, by Church authorities). Said differently, heresy, by its nature, severs the spiritual bond formally, and the legal bond dispositively. As Van Noort said, “internal heresy, since it destroys that interior unity of faith from which unity of profession is born, separates one from the body of the Church dispositively, but not yet formally.” [3]

Salza quotes Van Noort and completely misrepresents him. Van Noort is not saying that external heresy separates one from the body of the Church dispositively. It’s the internal sin that does so. External heresy separates one from the Body of the Church formally and that’s the issue at hand. Pope Pius XII is not referring to the internal sin of heresy. Van Noort explains:

Public heretics (and a fortiori, apostates) are not members of the Church. They are not members because they separate themselves from the unity of Catholic faith and from the external profession of that faith. Obviously, therefore, they lack one of three factors—baptism, profession of the same faith, union with the hierarchy—pointed out by Pius XII as requisite for membership in the Church. The same pontiff has explicitly pointed out that, unlike other sins, heresy, schism, and apostasy automatically sever a man from the Church. “For not every sin, however grave and enormous it be, is such as to sever a man automatically from the Body of the Church, as does schism or heresy or apostasy” (MCC 30; italics ours).

By the term public heretics at this point we mean all who externally deny a truth (for example Mary’s Divine Maternity), or several truths of divine and Catholic faith, regardless of whether the one denying does so ignorantly and innocently (a merely material heretic), or willfully and guiltily (a formal heretic). It is certain that public, formal heretics are severed from the Church membership. It is the more common opinion that public, material heretics are likewise excluded from membership. Theological reasoning for this opinion is quite strong: if public material heretics remained members of the Church, the visibility and unity of Christ’s Church would perish. If these purely material heretics were considered members of the Catholic Church in the strict sense of the term, how would one ever locate the “Catholic Church”? How would the Church be one body? How would it profess one faith? Where would be its visibility? Where its unity? For these and other reasons we find it difficult to see any intrinsic probability to the opinion which would allow for public heretics, in good faith, remaining members of the Church. [4]

Where does Salza find words like spiritual and legal bond? It appears that he creates words to fit his understanding of the canonists and theologians. At least, you don’t see him quoting any of them using the phrase “legal bond.”

However, he lets us in on what he means by “legal bond.” Salza writes:

The Pope heretic is not a member of the Church as far as the substance and form [the spiritual bond] which constitute the members of the Church; but he is the head as far as the charge and action [the legal bond]

[O]ccult heretics are still of the Church, they are parts and members [the legal bond]… therefore the Pope who is an occult heretic is still Pope.

…but would still retain his jurisdiction by which he would influence the Church [the legal bond] in ruling it. Thus he would still be nominally the head of the Church, which he would still rule as head, [Then why does John Salza refuse to let Francis rule him?]though he would no longer be a member of Christ, because he would not receive that vital influx of faith from Christ [the spiritual bond], the invisible and primary head. Thus in quite an abnormal manner he would be in point of jurisdiction the head of the Church [the legal bond], though he would not be a member of it.

The quoad se/quoad nos distinction used by John of St. Thomas harmonizes perfectly with the spiritual/legal bond distinction we have discussed in this article (as well as the Body/Soul distinction used by Bellarmine and others that we did not address here). Those who are united to the Church quoad nos (according to us) remain legal members of the Church (and if they are clerics, they retain their jurisdiction), even if they are spiritually severed from the Church; whereas those who cease to be united to the Church quoad nos (i.e., those who have openly left the Church or who have been declared heretics), do not. Because God alone knows who truly possesses interior faith and are thereby united to the Church quoad se,[19] if only these individuals (i.e., those who possess interior faith) were members of the Church, the Church would not be a visible society (whose members could be known), but rather “an invisible Church of true believers, known to God alone” which is a Protestant heresy that the Sedevacantists have embraced. [This accusation will be answered at the end.]

I think we can safely say that Salza’s meaning behind “spiritual bond” is Soul of the Church and his meaning behind “legal bond” is Body of the Church where persons can operate with authority.

As I also demonstrated in my 2016 article, The Ecclesiastical Review and Msgr. Van Noort explain that Pope Pius XII was speaking about the public external sin of heresy and how this external sin of heresy severs one from the Body of the Church by its nature. The internal forum, the internal sin of heresy and and even the external sin of heresy if occult have never been the issue. The reason Salza keeps bringing it into the equation is to confuse and misrepresent our position while hiding his error on the subject.

Salza then misrepresents and misapplies the plain meaning behind Rev. Sylvester Berry’s teaching below…

A heretic is usually defined as a Christian, i.e., a baptized person, who holds a doctrine contrary to a revealed truth; but this definition is inaccurate, since it would make heretics of a large portion of the faithful. A doctrine contrary to a revealed truth is usually stigmatized as heretical, but a person who professes an heretical doctrine is not necessarily a heretic. Heresy, from the Greek hairesis, signifies a choosing; therefore a heretic is one who chooses for himself in matters of faith, thereby rejecting the authority of the Church established by Christ to teach all men the truths of revelation. (…) A person who submits to the authority of the Church and wishes to accept all her teachings, is not a heretic, even though he profess heretical doctrines through ignorance of what the Church really teaches; he implicitly accepts the true doctrine in his general intention to accept all that the Church teaches.”

After quoting Berry, Salza writes:

As even the Sedevacantists would be forced to concede, all the conciliar Popes acknowledged the Church as the infallible rule of Faith. This means that even if Modernism has so confused their minds that they professed errors or even heresies, this material profession itself would not have formally severed their external and legal bond to the Church (and which, of course, means they retained their office and jurisdiction).

A note to Salza: The church the conciliar popes acknowledge is not the Catholic Church. In fact, modernism is more than merely professing errors and even heresies. Modernism is the “Synthesis of all Heresies” so said Pope St. Pius X. The conciliar popes are practical atheists and don’t acknowledge an infallible rule of faith at all. To call the conciliar pope’s false profession of Faith “material” means they are ignorantly and innocently professing Modernists.

Because the hearts of man can’t be read by mortals, we can’t say that any pope has professed a heresy materially. We can only say he has professed heresy!

Unfortunately, Salza leaves out the rest of Fr. Berry’s teaching (just like he didn’t provide his readers the full scope of Msgr. Van Noort’s teaching). Berry and Van Noort completely undercut Salza’s entire article. Fr. Berry continued:

“A heretic is one who chooses for himself in matters of faith, thereby, rejecting the authority of the Church established by Christ to teach all men the truths of revelation. [Notice here that Berry is talking about rejecting the teaching authority of the Church, not simply the profession of a heretical doctrine.] He rejects the authority of the Church by following his own judgment or by submitting to an authority other than that established by Christ. A person who submits to the authority of the Church and wishes to accept all her teachings, is not a heretic, even though he profess heretical doctrines through IGNORANCE of what the Church really teaches.” [5]

The SIN of heresy that severs one from the Church by its nature as Pope Pius XII taught in MCC is absent when the heresy professed is done through ignorance when that person wishes to accept all the Church’s teachings. However, that sin can be either occult or public which leads to different conclusions with his membership either in the Body or Soul of the Church.

Berry went on to say:

“A person may reject the teaching authority of the Church knowingly and willingly, or he may do it through ignorance. In the first case he is a formal heretic, guilty of grievous sin; in the second case, he is a material heretic, free from guilty. Both formal and material heresy may be manifest or occult. Heresy is manifest when publicly known to such an extent that its existence could be proved in a court of law; it is occult if not externally manifested by word or act, or if not sufficiently public to allow proof of its existence in court.

EXCLUDED FROM MEMBERSHIP. Manifest heretics and schismatics are excluded from membership in the Church. Heretics separated themselves from the unity of faith and worship; schismatics from the unity of government, and both reject the authority of the Church.  So far as exclusion from the Church is concerned, it matters not whether the heresy or schism be formal or material. Those born and reared in heresy or schism may be sincere in their belief and practice, yet they publicly and willingly reject the Church and attach to sects opposed to her; they are not guilty of sin in the matter, but they are not members of the Church. For this reason, the Church makes no distinction between formal and material heresy when receiving converts into her fold.

There is no need to adduce arguments from Scripture or tradition for a truth that is practically self-evident. St. Jerome says:  “An adulterer, a homicide, and other sinners are driven from the Church by the priests (I.e., by excommunication); but heretics pass sentence upon themselves, leaving the Church by their own free-will.” [Notice that heretics have left the Church which is the definition of defection of faith. Joining another sect is not necessary as Very Rev. H. A. Ayrinhac taught in his “General Legislation in the New Code of Canon Law” on Can. 188.4.] 19 St. Augustine gives expression to the same doctrine: “If you do not wish to belong to the Church,…separate yourself from her members, put yourselves off from her body. But why should I now urge them to leave the Church, since they have already done this? They are heretics, and therefore already out.”

Rev. Berry’s teaching says it all. The heretics Fr. Berry is talking about as being excluded from membership in the Church, regardless of whether they’re innocent or guilty of the sin of heresy, are those who “reject the teaching authority of the Church”, which would mean Protestants, etc., not simply Catholics who happen to say something heretical without meaning to go against the teaching authority of the Church.

Now getting back to Salza’s statement below…

The quoad se/quoad nos distinction used by John of St. Thomas harmonizes perfectly with the spiritual/legal bond distinction we have discussed in this article (as well as the Body/Soul distinction used by Bellarmine and others that we did not address here). Those who are united to the Church quoad nos (according to us) remain legal members of the Church (and if they are clerics, they retain their jurisdiction), even if they are spiritually severed from the Church; whereas those who cease to be united to the Church quoad nos (i.e., those who have openly left the Church or who have been declared heretics), do not. Because God alone knows who truly possesses interior faith and are thereby united to the Church quoad se,[19] if only these individuals (i.e., those who possess interior faith) were members of the Church, the Church would not be a visible society (whose members could be known), but rather “an invisible Church of true believers, known to God alone” which is a Protestant heresy that the Sedevacantists have embraced.

We sedevacantists don’t recognize that the Visible Church is made up of members with the interior faith only. Where did he come up with that nonsense? It’s as if Salza has never read or tried to understand our position. In fact, it’s Salza’s position that is reminiscent of the Protestant heresy because his position is that you can profess any and every heresy under the sun and still be considered a member of the Church unless declared a heretic by authorities. Salza’s visible church is made up of individuals that are divided in faith.

So, if Salza is looking for a Protestant church, he needs to look no further than the institution headed by Jorge Bergoglio, where anything goes, as long as it’s not Catholic.

 

Footnotes:

[1] http://remnantnewspaper.com/web/index.php/fetzen-fliegen/item/3232-note-to-sedevacantists-heresy-does-not-automatically-sever-one-from-the-church

[2] John Salza Responds to Another Sedevacantist

[3]http://remnantnewspaper.com/web/index.php/fetzen-fliegen/item/3232-note-to-sedevacantists-heresy-does-not-automatically-sever-one-from-the-church

[4] Dogmatic Theology Volume II: Christ’s Church, Van Noort, p. 241-242

[5] Rev. Sylvester Berry’s Church of Christ, p 128: