Return to Fatima, Nov. 26, 2019

 

Retirement

To those friends of our blog who have voiced their concerns about my intention to retire. The internet is a harsh medium to survive in. It demands “fresh content” every single day. Because I can no longer post at that pace, this site gets dropped further down in the search and page rankings. In fact, I believe we may be no longer ranked at all, And so,  it seems we have inadvertently become a “stealth blog”, invisible to most. But even a stealth blog costs a great deal to maintain. I am very blessed to have wonderful volunteers who are incredibly generous, but it is a heavy burden for them. We are wondering whether it is time to consider a platform that would be simpler and easier to maintain.

While we mull that over, I promise those of you who have stayed, I do hope to write whenever I am able, an occasional article, it will just be much less often and will focus on articles which help us fulfill the requests of Our Lady of the Rosary at Fatima. We are on the brink of an even worse crisis; it is the time of winnowing; We have no lack of posers who represent themselves as leading traditional Catholics. But what is needed are generous souls to follow Our Lady, for as Sister Lucia assures us, “she is the seat of mercy, of goodness and of pardon, and (is) the certain door by which we are to enter Heaven.”

Now is the time to prepare for our re-consecrations! The link for our post on the Rosary Novena for the Immaculate Conception of Mary is here: LINK

Continue reading “Return to Fatima, Nov. 26, 2019”

The Synod of Darkness and the Mystical City of God

 

A commenter, Brian, has submitted a quote from Venerable Maria de Agreda’s Mystical City of God, Vol. I. I posted the comment, but it warrants a post of its own:

The quotation from Agreda’s Mystical City of God is taken from her Chapter XVIII,

SEQUEL OF THE MYSTERY OF THE CONCEPTION OF THE MOST HOLY MARY AS DESCRIBED IN THE SECOND PART OF THE TWENTY-FIRST CHAPTER OF THE APOCALYPSE.

(Venerable Maria de Agreda. “The Mystical City of God: Complete Edition Containing all Four Volumes with Illustrations”  Veritatis Splendor Publications. Kindle Edition.)

The angels of which the Evangelist speaks in this place, are seven of those who attend in a special manner at the throne of God and who have received commission and power to punish some of the sins of men. This vengeance of the wrath of the Omnipotent (Apoc. 15, 1) will happen in the last ages of the world; but it shall be a new punishment, greater than which neither before nor after is possible during mortal existence.

ED. NOTE: Agreda here refers to Apocalypse Ch.15,1: “And I saw another sign in heaven, great and wonderful: seven angels having the seven last plagues. For in them is filled up the wrath of God.” We return to Agreda again:

“But since these mysteries are deeply hidden and since not all have been revealed to me, nor concern this history, I do not consider it proper to expatiate upon them, but I will pass on to what more closely concerns my task.

“This angel, of which St. John speaks, is the one through whom God will avenge with an especial and dreadful chastisement the injuries committed against his most holy Mother ; for the insane daring, with which they have despised Her, has roused the indignation of his Omnipotence. As the most holy Trinity has pledged Itself to honor and exalt this Queen of heaven above all human creatures and above the angels, placing Her in this world as a Mirror of the Divinity and as the special Mediatrix of mortals, God has taken it in a particular manner upon Himself to avenge the heresies, errors, outrages, and all injuries committed against Her, since thereby men have not glorified, acknowledged and adored Him in this tabernacle and have not made use of this incomparable mercy.

“These punishments are prophesied to the holy Church. Although the mysterious words of the Apocalypse enshroud in obscurity the rigor of this punishment, yet woe to the unhappy ones, that shall be overtaken by it! Woe to me, who have offended a God so strong and powerful to chastise! I am overwhelmed in the expectation of the great calamity here threatened.” (end of Brian’s quote from Agreda)

The commenter Brian’s quote from the Mystical City of God is from that portion of Ven. Agreda’s work which explains her work’s title; Mystical City of God is the Most Blessed Virgin herself. And she refers extensively to her mystical revelations of the Apocalypse to explain Mary’s exalted role in the Eternal Father’s plan for our salvation. I regret that I am unable to do more than simply provide you with a few brief excerpts from this work, but trust that they will enrich your Rosary meditations and fortify you for our ongoing and ever deepening spiritual battle. To continue with Agreda:

“267. The angel spoke to the Evangelist saying: “Come, and I will show thee the bride, the wife of the Lamb,” etc. The angel declares in this passage, that the holy city of Jerusalem, which he showed to him, is the espoused wife of the Lamb, referring by this metaphor (as I have already said No. 248) to the most holy Mary, whom St. John saw both as a Mother, or Woman, and as a Spouse of the Lamb, that is Christ. The Queen held and fulfilled in divine manner both offices.

“She was the Spouse of the Divinity, the only One (Cant. 6, 8) and incomparable on account of the unequalled faith and love, with which the espousals were entered into and accomplished; and She was the Mother of the same Lord incarnate, giving Him his mortal substance and flesh, nourishing and sustaining Him in his existence as man, which He derived from Her. In order to see and understand such high mysteries the Evangelist was exalted in spirit to a great height of sanctity and light; for without going out of himself and being raised above human weakness, he could not understand them; just as we, imperfect, earthly and abject creatures, cannot encompass them for the same reason.

“Then elevated thus high, he says: “He showed me the holy city of Jerusalem, coming down out of heaven,” for Mary was built up and formed, not on earth, where She was like a pilgrim and a stranger, but in heaven, where the common, earthly material was excluded. For though the material of her being was taken from the earth, it was at the same time so elevated in heavenly perfection as to be fit for the building up of that mystical City in a celestial and angelic, yet divine manner, effulgent with the Divinity. 268. Therefore he adds: “Having the glory of God,” for the most holy soul of Mary was favored with such a participation of the Divinity and of its attributes and perfections, that if it were possible to see Her in her own essence, She would appear as if illumined with the eternal splendor of God Himself.

“Great and glorious things are said in the Catholic church of this City of God, and of the splendor, which She has received from that same Lord; but all of it is insignificant, and all human words fall short of the truth.

I’ll include a few more quotes regarding this most precious and beloved City of God, the Blessed Virgin Mary:

“Above all We shall give to Her dominion and power over the dragon, our enemy, and over all his allied demons. Let them fear her presence and her name and in it, let their deceits be crushed and annihilated. Let all the mortals that fly to this City of refuge, find in it a sure and certain protection, free from all the dread of the demons and their snares.” . . .

“The blessed Trinity made known to Her that before his most just tribunal nothing would ever be denied to Her; that She should command the devil and that She should have power, by virtue of her commands, to keep him away from souls, since She would have at her disposal the arm of the Almighty.

“In saying that this City was surrounded by a great and high wall St. John refers to this God-given prerogative of his Mother, that She was to be the secret refuge: protection and defense of all men, wherein they would find all the security of a city of refuge and of a strong fortress against their enemies.

“He says that the walls are very high, for the power of the most pure Mary to overcome the demon and to raise the souls to grace is so great that it is inferior only to that of God himself. So well armed for all this and so well defended and secure for Herself and for all those, who seek her protection, is this City, that not all the forces created by God outside of Her can overthrow or surmount its walls.

“I desire to mention that the measure of the dignity, the merits and graces of most holy Mary, was none other than the humanity of her most blessed Son, united to the divine Word.

“The Evangelist calls the humanity of Christ a “reed” because He assumed the frailty of our weak and carnal nature, and “of gold,” on account of his Divinity. In accordance with the dignity of the true Godman, Christ, and correspondingly with the gifts and merits of the incarnate God,

“280. From all this can be estimated the greatness of that City of God, the most holy Mary.

I have been struggling for such a long time to bring you, dear readers, to a deeper understanding of the importance of devotion to the Immaculate Heart of Mary to help you enrich your own consecrations to her. Let us leave the hateful darkness of the Synod and walk in the light of faith, in devotion to the Immaculate Heart of our beloved Saviour’s Mother, who has taken us for her own children. How blessed we are!

Thank you for reading. I pray for you all, always!

Remember – Our Lady needs us to obey:  First Saturdays of Reparation, daily rosary, at least 5 mysteries, wear her brown scapular and live your Total Consecration to her Immaculate Heart, offering daily duties in reparation and for the conversion of poor sinners.

  Immaculate Heart of Mary, Queen of our hearts, Mother of the Church, do thou offer to the Eternal Father the Precious Blood of Our Lord Jesus Christ, for the conversion of poor sinners, especially our Pontiff.
  Most Sacred Heart of Jesus, Thy kingdom come! Viva Cristo Rey!
  St. Joseph, protect us, protect our families, protect our priests.
  St. Michael the Archangel, defend us in battle.

~ by evensong for love of the Immaculate Heart of Mary and the Sacred Heart of Jesus Christ, King.
Vouchsafe that I may praise thee, O Sacred Virgin! Give me strength against thine enemies!

La Salette, thoughts on the symbols

 

Today, just a brief discussion on the symbols we see in the Vision of La Salette and their possible meaning to us now.

A reader has just asked me about the depiction of Our Lady of La Salette, “She appears weeping profusely, and dressed in a distinctive manner, is there some special meaning behind this?”  I will venture a few impressions, but dear readers, please feel free to offer your own opinions or those of others.

The first impression, regarding her tears is that she is sorrowing because of the betrayal of her children, and this is especially poignant to her in her most beloved priests. Although this was not as obvious in the mid-19th century as it is today, the betrayal of Our Lord Jesus Christ by His priests is one of the deepest wounds of Our Lord’s present Passion in the Church.

Marxist Pope
“…not a true pastor, but a destroyer.”

The unique Crucifix of La Salette has a hammer on the left and a pincers on the right. Although it was not as clear then, it is much clearer now, isn’t it? The hammer on the left, symbol of hatred and sin, the very malice of Satan, was the tool used to nail the most Sacred Body of Christ to the Cross. And now we recognise it as the symbol of atheistic communism, tool of the anti-christ and now the  treasured symbol of Pope Francis.

Now think, on the left, the hammer which crucifies our Savior, and on the right, the pincers with which the true friends of Christ removed the hateful nails hammered in by Christ’s enemies.

As for the apparition, it was a vision of Our Lady radiant with the same dazzling light as at Fatima and of the same indescribable beauty. The vari-coloured roses call to mind the rays of light in many hues issuing from the rings on the fingers of Our Lady of the Immaculate Conception when she gave the Miraculous Medal to Saint Catherine Laboure, and those rays represented graces. Although I have not seen any explanation, I believe that may be a similar interpretation in this instance, for she is the Mediatrix.

Think a moment on her tears and the hammer: Kneeling at your crucifix in meditation on the sorrowful mysteries, can you not hear that hammer echoing on down through the ages as it drove those nails through Our Dear Lord’s sacred hands and feet?  Can you not imagine that she still hears that hammer, feels in her sorrowful heart the pain of that hammer, those nails, our own hatred, sin and indifference to her Son’s love for us?

All of the symbols, taken in their entirety, point to a particular interpretation, which is a most dire warning.  I believe that Our Lady was announcing the beginning of the true Passion of the Church. She is indicating that just as Satan once infiltrated the close-knit band of Christ’s Apostles with Judas, at the time of her visit to La Salette, Satan had already achieved a very significant foothold within the leadership of the Church. The Pope had already conceded to the Masonic leaders of France the right to choose Bishops. Hence, we saw the virulent opposition of several French bishops – and then joined by those in other countries – to Our Lady’s message at La Salette. Today, again, this is much clearer as we now have a pope who is the perfect example of what a masonic pope would be, put into office by the machinations of a masonic Cardinal Danneels and applauded by Freemasons from Italy to Argentina.

On that remote mountaintop in France, Our Lady warned us that the true Church would be eclipsed. She warned of the same lying wonders we see today as gullible Catholics prefer false apparitions to the sterner stuff of the true Marian apparitions. She foretold the immense apostasy that is so painfully evident today. Our Lady of La Salette is known as “Reconciler of Sinners”, but all discussion of her message has been silenced by those in control of the Church. After the revolution of Vatican II, the Index of Forbidden Books was abolished, allowing heresy to be proclaimed openly and taught in seminaries, but the prohibition against discussing the message of La Salette has not been lifted. That makes only two messages forbidden, La Salette and the true Message of Fatima, for Sister Lúcia has also been silenced.

Since both warned of the satanic control of the Church, we do, as foretold, understand more clearly. Even more than at La Salette, Fatima’s Message is explicitly a call to rigorous reparation. Little children were shown hell and urged to make of everything a sacrifice. But yet, the most influential Catholic leaders today have failed to unite and proclaim the need for First Saturdays of Reparation and the entire Fatima Plan. Please continue to pray that they will do so. I realise that I am tedious in this regard, but for heaven’s sake, this is important!

For so long now, from her message at Quito, on through La Salette and on to Fatima and then, after, to Akita, Our Lady has sorrowfully begged her children to hear her. She is still, with immense sorrow, awaiting our response.

Remember – Our Lady needs us to obey:  First Saturdays of Reparation, daily rosary, at least 5 mysteries, wear her brown scapular and live your Total Consecration to her Immaculate Heart, offering daily duties in reparation and for the conversion of poor sinners.

  Immaculate Heart of Mary, Queen of our hearts, Mother of the Church, do thou offer to the Eternal Father the Precious Blood of Our Lord Jesus Christ, for the conversion of poor sinners, especially our Pontiff.
  Most Sacred Heart of Jesus, Thy kingdom come! Viva Cristo Rey!
  O Mary conceived without sin, pray for us who have recourse thee!
  St. Joseph, protect us, protect our families, protect our priests.
  St. Michael the Archangel, defend us in battle.

Please pray for the Consecration of Russia to the Immaculate Heart of Mary!

~ by evensong for love of the Immaculate Heart of Mary and the Sacred Heart of Jesus Christ, King.
Vouchsafe that I may praise thee, O Sacred Virgin! Give me strength against thine enemies!

Magister’s insight into the Global Educational Alliance

Magister, the Russian Mystic and Bergoglio’s Agenda

Few noted our recent article, A Russian Mystic on the Pan-Amazon Synodin which we discussed the great Russian mystic and philosopher Vladimir Solovyov whose prophecies on the Antichrist have found new relevance in these days of the Bergoglian blight of the faith. Today, the influential commentator Sandro Magister has also observed the relevance of Solovyov’s prophecies regarding the recent and ongoing events in this tragic papacy.

In his post of 19 September, which Sandro Magister provocatively titles, Everyone to the School of the Antichrist. But One Cardinal Rebels.”, Magister notes the relevance of the Russian philosopher Solovyov to the program of Pope Bergoglio. The rebelling Cardinal referred to is Cardinal Biffi, who was brought into prominence by Pope Benedict XVI. It is my own opinion that Pope Benedict did that, as he did similarly with the work of Saint Hildegard von Bingen as a warning about what was brewing – and that is precisely what we are living through now, the blight of the Bergoglian affliction of the faith.

A few excerpts from Magister’s article, please see link above for the full article.

 

While the controversy rages on in view of the synod on the Amazon, which in reality has its epicenter in the Church of Germany, the latest invention of Pope Francis has gone by almost unnoticed.

It is entitled “Reinventing the Global Educational Alliance,” and it is open to “all public figures” who “are engaged on the worldwide level” in the field of education, to whatever religion they may belong. The announcement was made on September 12, and the summit is scheduled for May 14 2020 at the Vatican.

It comes as no surprise that a pope like Jorge Mario Bergoglio, who belongs to the Society of Jesus – for centuries a great instructor of the ruling classes – should take such an interest in the schooling and formation of the new generations. But what is striking is the complete absence from his educational project of any sort of Christian distinction.

In the video message with which Francis launches the initiative there is not the slightest trace of God, nor of Jesus, nor of the Church. The dominant formula is “new humanism,” with its trappings of “shared home,” “universal solidarity,” “fraternity,” “convergence,” “welcome”…

And the religions? These too bunched together and neutralized in an indistinct “dialogue.” In order to “gain back the ground lost to discrimination,” the pope refers to the document “on human brotherhood” that he signed on February 4 2019 with the Grand Imam of Al-Azhar, a document in which even “the pluralism and the diversity of religions” are “willed by God in His wisdom, through which He created human beings.”

The novelty of this initiative of Francis consists precisely in the fact that it is the first time a pope has claimed as his own and put himself at the helm of such a radically secularized global educational pact. Because in reality a “new humanism” without Christ is not an original, but a constant in the thought of the West of the last two centuries.

From the Grand Inquisitor of Fyodor Dostoevsky, to the Gospel according to Leo Tolstoy, to the Antichrist of Vladimir Solovyov, to the “new humanism,” no less, of Edgar Morin – the French philosopher whom Francis received in private audience last June 27 following a conference in Rome precisely on the “convergences” of his thought with the vision of the current pope – there are many forms under which the unique and incomparable person of Christ is dissolved, replaced with a generic love for humanity.

“Within this project,” Luisella Scrosati commented in La Nuova Bussola Quotidiana of September 16, “God too is accommodated nicely, as long as he takes his seat among the guests of this new united humanity and does not claim to be the Bridegroom who calls to the wedding, and even decides to keep out those who do not have the wedding garment.”

In 2005 there was a great theologian and cardinal, named Giacomo Biffi (1928-2015), who powerfully brought attention back to the “great crisis that struck Christianity in the last decades of the nineteen hundreds,” hollowing out its substance in the name of a universal fraternity.

Biffi, in a chapter of one of his books, took up the account of the Antichrist written in 1900 by the Russian theologian and philosopher Solovyov, and applied it to the Church of today.

Here are some of its dazzling passages. As relevant as ever.

*

THE DAYS ARE COMING, AND ARE ALREADY HERE…

by Giacomo Biffi

The Antichrist, says Solovyov, […] believed in goodness, and even in God. […] He gave “the greatest possible demonstrations of moderation, disinterest, and active beneficence.” […] The book that had gained for him universal fame and consensus bore the title: “The Open Road to Universal Peace and Prosperity.” […]

It is true that some men of faith wondered why the name of Christ did not appear even once, but others replied: “If the contents of the book are permeated with the true Christian spirit, with active love and universal benevolence, what more do you want?” […]

Where Solovyov’s presentation shows itself to be particularly original and surprising – and merits greater reflection – is in the attribution to the Antichrist of the qualities of pacifist, environmentalist, ecumenist. […]

In this description of the Antichrist, Solovyov […] alludes above all to the “new Christianity” that Leo Tolstoy was successfully promoting during those years. […]

In his “Gospel,” Tolstoy reduces all of Christianity to five rules of conduct which he derives from the Sermon on the Mount:

1. Not only must you not kill, but you must not even become angry with your brother.
2. You must not give in to sensuality, not even to the desire for your own wife.
3. You must never bind yourself by swearing an oath.
4. You must not resist evil, but you must apply the principle of non-violence to the utmost and in every case.
5. Love, help, and serve your enemy.

According to Tolstoy, although these precepts come from Christ, they in no way require the actual existence of the Son of the living God to be valid. […]

(. . . )

So Solovyov’s teaching was simultaneously prophetic and largely ignored. But we want to repropose it in the hope that Christianity will finally catch on to it and pay it a bit of attention.

For the rest, please see Sandro Magister’s Settimo Cielo here.

† . † . †

I for one, am most grateful to read Magister’s words! And I pray always that readers are “finally catching on to it and pay it a bit of attention”!

If then thou shalt not watch,
I will come to thee as a thief,
and thou shalt not know
at what hour I will come to thee.
For the morning cometh,
also the night:
if you seek, seek: return, come.

 

Remember – Our Lady needs us to obey:  First Saturdays of Reparation, daily rosary, at least 5 mysteries, wear her brown scapular and live your Total Consecration to her Immaculate Heart, offering daily duties in reparation and for the conversion of poor sinners.

†  Immaculate Heart of Mary, Queen of our hearts, Mother of the Church, do thou offer to the Eternal Father the Precious Blood of Our Lord Jesus Christ, for the conversion of poor sinners, especially our Pontiff.
†  Most Sacred Heart of Jesus, Thy kingdom come! Viva Cristo Rey!
†  O Mary conceived without sin, pray for us who have recourse thee!
†  St. Joseph, protect us, protect our families, protect our priests.
†  St. Michael the Archangel, defend us in battle.

Please pray for the Consecration of Russia to the Immaculate Heart of Mary!

~ by evensong for love of the Immaculate Heart of Mary and the Sacred Heart of Jesus Christ, King.
Vouchsafe that I may praise thee, O Sacred Virgin! Give me strength against thine enemies!

Father Pagliarani Interview

 

On September 12, 2019, the Feast of the Holy Name of Mary, Father Davide Pagliarani, gave this interview, reprinted from FSSPX.news.

Interview with Father Davide Pagliarani, Superior General of the Society of Saint Pius X

Father Davide Pagliarani

Rev. Fr. Superior General, a number of important events will take place before the end of the year, such as the Synod for the Amazon and the reform of the Roman Curia. They will have a historical impact on the life of the Church. In your opinion, what place do they occupy in Pope Francis’s pontificate?

The impression that many Catholics are currently experiencing is that of a Church on the brink of a new disaster. If we step back a moment, the Second Vatican Council itself was only possible because it was the result of a decadence that affected the Church in the years before its opening: a dam broke under the pressure of a force that had been at work for some time. This is what makes the great revolutions successful, because legislators are only approving and sanctioning a situation that is already a fact, at least in part. 

Thus, the liturgical reform was only the culmination of an experimental development that dated back to the interwar period and had already penetrated a large part of the clergy. Closer to home, under this pontificate, Amoris lætitia was the ratification of a practice that unfortunately already exists in the Church, especially with regard to the possibility of communion for people who live in a state of public sin. Today, the situation seems to be ripe for further excessively serious reforms.

Can you clarify your judgment on the apostolic exhortation Amoris lætitia three years after its publication?

Amoris lætitia represents, in the history of the Church in recent years, what the atomic bombs of Hiroshima and Nagasaki are in the modern history of Japan: humanely speaking, the damage is irreparable. It is undoubtedly the most revolutionary act of Pope Francis and, at the same time, the most contested – even outside Tradition – because it directly affects marital morality, which has enabled many clerics and faithful to detect the presence of serious errors. This catastrophic document was wrongly presented as the work of an eccentric and provocative personality – what some want to see in the current pope. This is not true, and it is inappropriate to simplify the question in this way.

You seem to be implying that this consequence was inevitable. Why are you reluctant to define the current Pope as an original person?

In fact, Amoris laetitia is one of the results that, sooner or later, was to occur as a result of the principles laid down by the Council. Cardinal Walter Kasper had already admitted and stressed that a new ecclesiology, that of the Council, corresponds to a new conception of the Christian family.1

Indeed, the Council is first and foremost ecclesiological, that is, it proposes in its documents a new conception of the Church. The Church founded by Our Lord would simply no longer correspond to the Catholic Church. It is broader: it includes other Christian denominations. As a result, Orthodox or Protestant communities would have “ecclesiality” by virtue of baptism. In other words, the great ecclesiological novelty of the Council is the possibility of belonging to the Church founded by Our Lord in different ways and to different degrees. Hence the modern notion of “full” or “partial” communion, “with variable geometry”, one might say. The Church has become structurally open and flexible. The new modality of belonging to the Church, which is extremely elastic and variable, according to which all Christians are united in the same Church of Christ, is at the origin of the present ecumenical chaos.

Let us not think that these theological innovations are abstract, they have repercussions on the concrete life of the faithful. All the dogmatic errors that affect the Church sooner or later have an effect on the Christian family, because the union of Christian spouses is the image of the union between Christ and His Church. An ecumenical, flexible and pan-Christian church corresponds to a notion of the family in which the commitments of marriage no longer have the same value, in which the bonds between spouses, between a man and a woman, are no longer perceived or defined in the same way: they too become flexible.

A Pope Consistent with Vatican II’s Principles

Could you be more specific?

In concrete terms, just as the Church of Christ “pan-Christian” would have good and positive elements outside Catholic unity, so would there be good and positive elements for the faithful also outside sacramental marriage, in a civil marriage, and also in any union. Just as there is no longer any distinction between a “true” Church and “false” Churches – because non-Catholic Churches are good although imperfect – all unions become good, because there is always something good in them, if only love.

This means that in a “good” civil marriage – especially when it is concluded between believers – some elements of sacramental Christian marriage can be found. Not that the two should be put on an equal footing; however, civil union is not bad in itself, but simply less good! Until now we have been talking about good or bad deeds, life in grace or mortal sin. Now there are only good or less good actions left. To sum up, an ecumenical Church is an ecumenical family, that is, a family that is recomposed or “recomposable,” according to needs and sensitivities.

Before the Second Vatican Council, the Church taught that non-Catholic Christian confessions were outside the fold of the true Church, and therefore not part of the Church of Jesus Christ. The doctrine of the Dogmatic Constitution on the Church, Lumen gentium (n. 8), opens a way to recognize them as partial realisations of the Church of Christ. The consequences of these errors are incalculable and still in full development.

Amoris lætitia is the inevitable result of the new ecclesiology taught by Lumen gentium, and also of the mad openness to the world advocated by the Pastoral Constitution on the Church In Today’s World, Gaudium et spes. And in fact, with Amoris lætitia, Christian marriage is more and more like marriage as modernity conceives it and profanes it.

Thus, Pope Francis’ objectively confusing teaching is not a strange aberration, but rather the logical consequence of the principles laid down at the Council. He takes these principles to their ultimate conclusions… for the moment.

Has this new doctrine on the Church manifested itself in a particular theological concept?

After the Council, the notion of the People of God replaced that of the Mystical Body of Christ. It is omnipresent in the new Code of Canon Law published in 1983. But a change occurred in 1985. It appeared that the term “People of God” was becoming cumbersome, because it allowed drifts towards liberation theology and Marxism. It has been replaced by another notion, also drawn from the Council: the ecclesiology of communion, which allows an extremely elastic belonging to the Church so that all Christians are united in the same Church of Christ, but more or less, which means that ecumenical dialogue has become like a conversation in Babel, as in the meeting in Assisi in 1986. Like the polyhedron that Pope Francis loves: “a geometric figure that has many different facets. The polyhedron reflects the confluence of all the diversities that, in it, preserve their originality. Nothing dissolves, nothing is destroyed, nothing dominates anything.”
 

Do you see this same ecclesiological root at the origin of the reforms announced in the Instrumentum laboris of the next Synod on the Amazon, or in the project of reform of the Roman Curia?

Everything comes down, directly or indirectly, to a false notion of the Church. Once again, Pope Francis is only drawing the final conclusions from the principles laid down at the Council. In concrete terms, its reforms always presuppose a Church that listens, a Synodal Church, a Church that is attentive to the culture of peoples, their expectations and demands, especially human and natural affairs, specific to our time and always changing. The Faith, the liturgy, the government of the Church, must adapt to all this, and be the result of it. 

The Synodal Church, which is always attentive, is the latest evolution of the Collegial Church, advocated by Vatican II. To give a concrete example, according to the Instrumentum laboris, the Church must be able to assume to itself elements such as local traditions on spirit-worship and Amazonian traditional medicines, which resemble so-called “exorcisms.” As these indigenous traditions are rooted in a soil that has a history, it follows that this “territory is a theological place, it is a particular source of God’s revelation.” This is why we must recognize the richness of these indigenous cultures, because “the non-sincere openness to the other, as well as a corporatist attitude, which reserves salvation only for one’s own faith, destroys this same faith”. It seems that instead of fighting paganism, the current hierarchy wants to assume it and incorporate its values. And the craftsmen of the next synod refer to these things as “signs of the times” – an expression dear to John XXIII – which must be examined as signs of the Holy Spirit.

The Church of Christ Is Not a Forum

And more specifically, what about the Curia?

For its part, the Curia’s reform project advocates a Church that resembles much more a human enterprise than a divine, hierarchical society, depositary of supernatural Revelation, with the infallible charism of guarding and teaching the eternal Truth to humanity until the end of time. As the text of the draft expressly states, it is a question of “updating (aggiornamento) the Curia,” “on the basis of the ecclesiology of Vatican II.” It is therefore hardly surprising to read from the pen of the group of cardinals in charge of this reform: “The Curia acts as a kind of platform and forum for communication between particular Churches and Bishops’ Conferences. The Curia gathers the experiences of the universal Church and, from these, encourages the particular Churches and the Bishops’ Conferences… This life of communion given to the Church is the face of synodality… The people of faith, the Episcopal College, the Bishop of Rome are all listening to each other, and they are all listening to the Holy Spirit… This reform is established in the spirit of ‘healthy decentralization’… The Synodal Church is ‘the People of God walking together’… The service provided by the Curia to the mission of the bishops and to the communio is not one of vigilance or control, neither one of decision-making as a higher authority[.]”

Platform, forum, synodality, and decentralization: all this only confirms the ecclesiological root of all modern errors. In this amorphous magma, there is no longer any higher authority. It is the dissolution of the Church as Our Lord has established it. In founding his Church, Christ did not open a forum for communication or a platform for exchange; he entrusted Peter and his Apostles with the task of feeding his flock, of being columns of truth and holiness to lead souls to Heaven.

How can this ecclesiological error be characterized in relation to the divine constitution of the Church founded by Jesus Christ?

The question is vast, but Archbishop Lefebvre provides us with an answer. He said that the structure of the new Mass corresponded to a democratic Church, and no longer hierarchical and monarchical one. The synodal church of the Franciscan dream is truly democratic. He himself gave the image he had of it: that of an inverted pyramid. Could there be a clearer manifestation of what he meant by synodality? It is a Church that on its head. But let us insist, it only develops the seeds already present in the Council.

Do you not think you are forcing your reading of the current reality, wanting to bring everything back to the principles of the Second Vatican Council, held more than 50 years ago?

It is one of the closest collaborators of Pope Francis who gives us the answer. This is Cardinal Maradiaga, Archbishop of Tegucigalpa and coordinator of the “C6” group of cardinals. He says that, “After the Second Vatican Council, the methods and content of evangelization and Christian education change. The liturgy is changing… The missionary perspective changes: the missionary must establish an evangelizing dialogue… Social action changes, it is no longer only charity and the development of services, but also the struggle for justice, human rights and liberation… Everything changes in the Church according to the renewed pastoral model.” And he adds the following, to show in what spirit these transformations are being accomplished: “The Pope wants to bring the renewal of the Church to a point where it will become irreversible. The wind that pushes the sails of the Church towards the high seas of her profound and total renewal is mercy.”

However, it cannot be denied that many voices have been raised against these reforms and it is reasonable to assume that this will continue in the coming months. How do you rate these reactions?

One can only rejoice at such reactions and at a progressive awareness on the part of many of the faithful and some prelates that the Church is approaching a new catastrophe. These reactions have the advantage and merit of showing that the voice that advocates these errors cannot be that of Christ, nor that of the Magisterium of the Church. This is extremely important and, despite the tragic context, encouraging. The Society of Saint Pius X has a duty to be very attentive to these reactions, and at the same time to try to avoid misguidedness and failure to achieve anything.

Conciliar Pluralism Renders Opposition Structurally Ineffective

What do you mean by that?

First of all, it should be noted that these reactions systematically come up against a brick wall and one must have the courage to ask why. To give an example, four cardinals had expressed their dubia about Amoris lætitia. This reaction had been noticed by many and hailed as the beginning of a reaction that would produce lasting results. In fact, the Vatican’s silence has left this criticism unanswered. In the meantime, two of these cardinals have died and Pope Francis has moved on to the other reform projects we have just mentioned. This means that attention is shifting to new subjects, leaving, by necessity, the battle over Amoris lætitia in the background, forgotten, and the content of this exhortation seems accepted de facto.

To understand the silence of the Pope, we must not forget that the Church that emerged from the Council is pluralistic. It is a Church that is no longer based on an eternal and revealed Truth, taught from above by Authority. We have before us a Church that is listening and therefore necessarily listening to voices that may differ from each other. To make a comparison, in a democratic system, there is always a place – at least apparent – for opposition. They are part of the system because they show that we can discuss, have a different opinion, that there is room for everyone. This, of course, can promote democratic dialogue, but not the restoration of an absolute and universal Truth and an eternal moral law. Thus, error can be taught freely alongside a real but structurally ineffective opposition which is unable to replace the errors with truth. It is therefore from the pluralist system itself that we must emerge, and this system has as its cause, the Second Vatican Council.

In your opinion, what should these prelates and faithful do who have at heart the future of the Church?

First of all, they should have the lucidity and courage to recognize that there is a continuity between the teachings of the Council, the popes of the post-conciliar era, and the current pontificate. Citing the magisterium of “Saint” John Paul II, for example, to oppose Pope Francis’s innovations is a very bad remedy, one that is doomed to failure from the outset. A good doctor cannot simply use a few stitches to close a wound without first evacuating the infection inside the wound. Far from despising these efforts, it is a matter of charity to indicate where the root of the problems lies.

To give a concrete example of this contradiction, it is sufficient to mention one name among others: that of Cardinal Müller. He is presently the most virulent opponent of Amoris lætitia, the Instrumentum laboris, and the Curia’s reform project. He uses very strong language, even talking about “breaking with Tradition.” And yet, this cardinal who has the fortitude to publicly denounce these errors is the same one who wanted to impose the acceptance of the whole Council and the post-conciliar magisterium on the Society of Saint Pius X (in continuity with his predecessors and successors at the Congregation for the Doctrine of the Faith). Regardless of the Society and its positions, Cardinal Müller’s criticism, which focuses only on the symptoms without going back to their cause, gives rise to a most damaging and illogical situation.

The Charity of Transmitting What We Have Received

It is often objected that the Society only knows how to criticize. What does it propose positively?

The Society does not criticize systematically or a priori. She is not a professional misanthrope. She has a freedom of speech that allows her to speak openly, without fear of losing benefits she does not have… This freedom is essential in the current circumstances.

The Society has above all a love for the Church and souls. The present crisis is not only doctrinal: seminaries are closing, churches are emptying, frequentation of the sacraments is falling dramatically. We cannot remain spectators, arms folded, and say to ourselves: “All this proves that Tradition is right.” Tradition has the duty of coming to the aid of souls with the means given to it by Divine Providence. We are not driven by pride, but by charity to “transmit what we have received” (1 Cor. 15:3). This is what we humbly strive to do through our daily Apostolic work. And, it is in the course of this work that we denounce the evils that afflict the Church as being necessary to protect the flock abandoned and dispersed by bad pastors.

What does the Society expect from the prelates and faithful who are beginning to see clearly, in order to give a positive and effective follow-up to their positions?

It is necessary for them to have the courage to recognize that even a sound doctrinal position will not suffice if it is not accompanied by a pastoral, spiritual and liturgical life consistent with the principles to be defended, because the Council has inaugurated a new way of conceiving the Christian life, consistent with its new doctrine.

If true Catholic doctrine is reaffirmed in all its rights, one must begin to live a real Catholic life in conformity with what one professes. Otherwise, this or that declaration will remain only a media event, limited to a few months, even a few weeks… In concrete terms, one must exclusively embrace the Tridentine Mass and all that it means; one must exclusively embrace the Catholic Mass and draw all the consequences from it; one must exclusively embrace the non-ecumenical Mass, the Mass of all time and let this Mass regenerate the lives of the faithful, communities, seminaries, and especially let it transform priests. It is not a question of simply restoring the Tridentine Mass because it is the best theoretical option; it is a question of restoring it, living it, and defending it until martyrdom, because only the Cross of Our Lord can rescue the Church from the catastrophic situation in which it finds itself.

Portæ inferi non prævalebunt adversus eam!
The gates of hell will not prevail against her!

Father Davide Pagliarani, Superior General
Menzingen, September 12, 2019, Feast of the Holy Name of Mary

 

The Seven Sorrows of Blessed Virgin Mary

 

“The Cross is suffering viewed in the supernatural light of faith as an instrument of salvation and sanctification, and therefore, as an instrument of love.”

Today, September 15, is the Commemoration of the Seven Sorrows of Mary.

Crucifixion by Wilhelm Kotarbinski
“O you who pass by the way, attend and see if there be any sorrow like to my sorrow.”

 

Although Our Lord’s own chosen Apostles fled His Passion, no one could keep the Woman away. Unlike the sentimental pictures which sometimes show Mary fainting at the foot of the Cross, Mary stood there, intent on sharing every excruciating detail of the ignominy her beloved Son suffered. Just as she had freely chosen to become His Mother, she chose to behold Him tortured from head to foot and torn from her by the cruelest of deaths. She not only accepted this, she offered this; this sharing in His Passion, sharing even in His death, uniting Their hearts forever for the glory of the Most Holy Trinity and in loving reparation for the sins of men, for our sins, for my sins.

Mary’s heart, like Christ’s whole crushed and bruised being , was transformed with anguish by the sins of mankind … Mary became the Queen of martyrs because, after Jesus, she has endured the greatest martyrdom of heart … her sufferings are fruitful for us in a way that we can scarcely suspect…(from Father Garrigou-Lagrange, “Mary, the Model of Reparation”).

Father Gabriel of St. Mary Magdalen tells us,

“The sacrifice of Jesus became Mary’s sacrifice not only because Mary offered it together with Jesus, and in Him, offered her own Son, but also because by this offering she completed the most profound holocaust of herself, since Jesus was the center of her affections and of her whole life. God, Who had given her this Divine Son, asked on Calvary for a return of His gift, and Mary offered Jesus to the Father with all the love of her Immaculate Heart in complete adherence to the divine will.”  …

“Let us contemplate Mary’s sorrows, sympathise with her and ask her for the invaluable grace of sharing with her in the Passion of Jesus. Let us remember that this participation is not meant to be merely sentimental — even though this sentiment is good and holy — but it must lead us to real compassion, that is, to suffering with Jesus and Mary. The sufferings God sends us have no other purpose.

“The sight of Mary at the foot of the Cross makes the lesson of the Cross less hard and less bitter; her maternal example encourages us to suffer (with her) and makes the road to Calvary easier. Let us go then with Mary, to join Jesus on Golgotha; let us go with her to meet our own cross, and sustained by her, let us embrace it willingly, uniting it with her Son’s Cross.” (Divine Intimacy)

From Blessed Elizabeth of the Holy Trinity:

“You are there, O Mary, at the foot of the Cross, standing in strength and courage; and my Master says to me, ‘Ecce mater tua’. Behold your Mother. He gives you to me for my Mother! And now that He has returned to His Father, and has put me in His place on the Cross so that I may fill up in my flesh for His Body, which is the Church, you are still there, O Mary, to teach me to suffer as He did, to let me hear the last song of His soul which no one but you, O Mother, could overhear.”

It is only when we take His place, accepting the Cross, that we can share the thoughts of her sorrowful heart, and it is only from the Cross that we can see heaven. 

Through her heart, His sorrow sharing, All His bitter anguish bearing, Now at length the sword has passed.
Through her heart, His sorrow sharing,
All His bitter anguish bearing,
Now at length the sword has passed.

 

The Seven Sorrows of Mary
Prophecy of Simeon And after the days of her purification, according to the law of Moses, were accomplished, they carried Him to Jerusalem, to present Him to the Lord And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel; and the Holy Ghost was in him… And Simeon blessed them, and said to Mary his mother: Behold this Child is set for the fall and for the resurrection of many in Israel, and for a sign which shall be contradicted; And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed. (Luke 2, 25-35)

The Flight Into Egypt
…behold an angel of the Lord appeared in sleep to Joseph, saying: Arise, and take the Child and His mother, and fly into Egypt: and be there until I shall tell thee. For it will come to pass that Herod will seek the Child to destroy Him. Who arose, and took the Child and His mother by night, and retired into Egypt: and he was there until the death of Herod:  That it might be fulfilled which the Lord spoke by the prophet, saying: Out of Egypt have I called My Son. (Matt. 2, 13-15)

The Loss of the Child Jesus in the Temple
And not finding Him, they returned into Jerusalem, seeking Him. And it came to pass, that, after three days, they found Him in the temple, sitting in the midst of the doctors, hearing them, and asking them questions….And His mother said to Him: Son, why hast Thou done so to us? Behold Thy father and I have sought Thee sorrowing. And He said to them: How is it that you sought Me? did you not know, that I must be about My Father’s business? And they understood not the word that He spoke unto them. And He went down with them, and came to Nazareth, and was subject to them. And His mother kept all these words in her heart. (Luke 2, 45-51)

Mary Meets Her Son Jesus, Carrying His Cross
“Consider the meeting of the Son and the Mother which took place on this journey (Via Dolorosa). Jesus and Mary looked at each other, and their looks became as so many arrows to wound those Hearts which loved each other so tenderly.” (St. Alphonsus Liguori, The Way of the Cross).

The Crucifixion of Mary’s  Son, Jesus our Savior
Now there stood by the cross of Jesus, His mother … When Jesus therefore had seen His mother and the disciple standing whom He loved, He saith to His mother: Woman, behold thy son. After that, He saith to the disciple: Behold thy mother… (John 19, 25-27)

Mary Holds Her Son’s Body at the Foot of the Cross.
Our Lord having expired was taken from the cross by two of His disciples, Nicodemus and Joseph of Arimathea, who placed Him in the arms of His sorrowful Mother. (The Way of the Cross)

Jesus is Placed in the Tomb
And Joseph buying fine linen, and taking Him down, wrapped Him up in the fine linen, and laid Him in a sepulchre which was hewed out of a rock. And he rolled a stone to the door of the sepulchre. (Mark 15, 46).

Meditating on these Sorrows is a most fruitful spiritual practice. There is also a Chaplet of the Seven Sorrows, which consists of a rosary containing Seven sets of beads, each containing Seven Hail Marys. It is especially conducive to comforting our Blessed Mother who suffers so greatly from the blasphemies of anti-Catholics, especially the anti-Catholics within the Church, in these troubled times.

The Tears of Our Sorrowful Mother

Hail, countless and bitter tears from thy eyes, O Mary, tears of compassion for thy Son, our Savior crucified! May all thy children revere them, all sinners flee to them for refuge, for they spring from thy Sorrowful Heart.

O Mother of Sorrows! Merciful Mother! Even as His Precious Blood flowed, so did thy tears, made bitter by the indifference of thy children who spurn thy Son and Savior’s precious gift.

O burning tears, beautiful, loving tears, which move the angels to pity and touch the heart of the Eternal Father! Soften my hard heart and move it to true sorrow for my sins which cause thy tears!

Holy Tears, wash me! Bitter tears, purify me! Gentle tears, soften my heart! Burning tears inflame my heart! Merciful tears, rich in grace, heal and strengthen me with grace!

O most gentle, sorrowful Mother, sharing thy Son’s passion, mingling thy tears with His precious blood, I beseech thee, grant me the grace of tears and heartfelt contrition for my sins. Grant that I may shed repentant tears over my sins which cause Him such cruel suffering.

O most merciful Virgin, offer thy bitter tears to the Eternal Father in reparation for my tepidity and hardness of heart. Through their merit, obtain mercy for me and pardon for all my sins.

Grant, O dearest Mother, at the hour of death, just one of thy precious tears to cleanse my soul of sin. Amen.

And now, at this time, in this place, we stand with our Sorrowful Mother at the crucifixion of the Mystical Body of Christ. We are not here to faint away, overcome with despair! We will be strong as our Mother is strong. Although on our own we lack that strength, in her we find the grace and virtues we need.

For more on the Sorrowful Heart of Mary, including the Seven Sorrows Devotion, see Our Lady of Sorrows, 2014.

For similar posts, we suggest:

The Message of Fatima for the Post-Synodal Church

Mary’s Promise in the Chastisement

On Mother’s Day to Mary

Thank you for reading. I pray for you always!

   Sorrowful and Immaculate Heart of Mary, obtain for us by your loving intercession the grace and courage to persevere in the coming trials of faith.

 Immaculate Heart of Mary, Queen of our hearts, Mother of the Church, do thou offer to the Eternal Father the Precious Blood of Our Lord Jesus Christ, for the conversion of poor sinners, especially our Pontiff.

 Most Sacred Heart of Jesus, Thy kingdom come! Viva Cristo Rey!

 St. Joseph, terror of demons, protect our families, protect our priests!

 St. Michael the Archangel, defend us in battle!

~ by evensong for love of the Sorrowful and Immaculate Heart of Mary and the Sacred Heart of Jesus Christ, King.
Vouchsafe that I may praise thee, O Sacred Virgin, give me strength against thine enemies!

Saint Pius X’s Lament Against Pope Francis

 

Today, in honor of Saint Pius X, we offer  “Lamentabili Sane”, Saint Pius X’s, Syllabus Against Modernism.  It was his  brave, if unsuccessful, effort to stem the tide of heresy that eventually overwhelmed the Church in the twentieth century.

It is good to refresh our knowledge of these condemned errors, since they are the foundation for the irreversible changes being foisted upon us by the Bergoglian Reformed Church.

As a preface to Lamentabili Sane,we offer a little quote from Pope St. Pius X’s “Notre Charge Apostolique” in which he condemns the Sillon, a precursor of the “social justice” being preached today in place of the Gospel.

The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.

“Our Apostolic Mandate requires from Us that We watch over the purity of the Faith and the integrity of Catholic discipline. It requires from Us that We protect the faithful from evil and error; especially so when evil and error are presented in dynamic language which, concealing vague notions and ambiguous expressions with emotional and high-sounding words, is likely to set ablaze the hearts of men in pursuit of ideals which, whilst attractive, are nonetheless nefarious. Such were not so long ago the doctrines of the so-called philosophers of the 18th century, the doctrines of the Revolution and Liberalism which have been so often condemned; such are even today the theories of the Sillon which, under the glowing appearance of generosity, are all too often wanting in clarity, logic and truth.” 

 

And now for Pope St. Pius X’s beautiful and clear condemnation of the errors of our time, which he proclaimed one hundred and twelve years ago and which is even more relevant today:

 

LAMENTABILI SANE

Pius X July 3, 1907

With truly lamentable results, our age, casting aside all restraint in its search for the ultimate causes of things, frequently pursues novelties so ardently that it rejects the legacy of the human race. Thus it falls into very serious errors, which are even more serious when they concern sacred authority, the interpretation of Sacred Scripture, and the principal mysteries of Faith. The fact that many Catholic writers also go beyond the limits determined by the Fathers and the Church herself is extremely regrettable. In the name of higher knowledge and historical research (they say), they are looking for that progress of dogmas which is, in reality, nothing but the corruption of dogmas.

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The Oath Against Modernism, September 1, 1910

 

On this day 109 years ago, in his Oath Against Modernism, Pope St. Pius X foretold this man, Pope Francis, who presents himself as our first truly humble and merciful pope, and he wrote of him. Indeed, his great encyclical Pascendi Domenici Gregis, written in September, 1907 is filled with prophecies about our little Argentinian treasure – reading the words of St. Pius X, it is hard to believe that he did not have our beloved Bergoglio’s illustrious words on Love, “Amoris Laetitia” in mind as he wrote it.

All joking aside, let’s take a look at a better time, when we had the brave and clear truths spoken by our truly Holy Father, one worthy of the name, Pope St. Pius X, who presciently warned of the false doctrines being promoted by just this pope, most especially in the Pan-Amazon Synod scheduled for next month in Rome.

“The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.” (Pope St. Pius X)

Pope Pius X, promulgated the Oath Against Modernism on September 1, 1910, 109 years ago today. It is instructive to review this oath, which was abolished by Paul VI and today is so widely scorned, reviled or simply ignored by those who currently occupy the seats of power in the Church today.

Saint Pius X, pray for us, pray for our priests!

With the death of this holy pope, the dark force of modernism was once again free to poison the faith, He was succeeded by Pope Benedict XV, a seemingly orthodox pope who nevertheless dismantled St. Pius’s Sodalitium Pianum, the network established to assure orthodoxy in the seminaries. Subsequent popes also contributed their efforts to undermining orthodoxy in sundry ways. Although these popes gave lip service to Our Lady’s message at Fatima, none actually went so far as to obey her. And so, modernism flourished under even those pre-Vatican II popes who appeared to be orthodox, until it burst into florid putrescence in the revolutionary Second Vatican Ecumenical Council.

As you review the Oath Against Modernism that follows, bear in mind that every Conciliar Pope from John XXIII through Benedict XVI had originally sworn this solemn oath, which of course, was violated by those same popes during and after Vatican II. Every single pope until Francis, the quintessential modernist pope; the very apotheosis of Vatican II.

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On the Life and Death of Saint John the Baptist

 

On this day, the Church in her wisdom commemorates the beheading of St. John the Baptist which occurred because he preached the truth about the adulterous King Herod; a truth so unwelcome that it cost him his life. This truth is one of many depicted in the sacred scriptures, truths  which have become unwelcome in this new Bergoglian Church.

RECALLING ST. JOHN’S BIRTH AND DEATH

In recalling to us  St. John’s birth, the Church implicitly emphasises original sin and baptism.

  • John was freed from original sin in his mother’s womb by Jesus, before either were born, through the Blessed Virgin Mary. This was the first miracle worked by our Lord Jesus Christ and was performed through the mediation of His Immaculate Mother.
  • Scripture tells us that John baptised in penance, thus we are called to consider the necessity of repentance and the need for baptism to free each of us from original sin.

Regarding St. John’s life and death,  we are reminded of the gravity of sin, of the necessity for penance and reparation and of the inviolability of marriage between one man and one woman. In Matthew we read this description:

John had his garment of camels’ hair, and a leathern girdle about his loins: and his meat was locusts and wild honey. And his words: Do penance: for the kingdom of heaven is at hand. …And seeing many of the Pharisees and Sadducees coming to his baptism, he said to them: “Ye brood of vipers, who hath shewed you to flee from the wrath to come? Bring forth therefore fruit worthy of penance …For now the axe is laid to the root of the trees. Every tree therefore that doth not yield good fruit, shall be cut down, and cast into the fire. I indeed baptize you in the water unto penance, but He that shall come after me, is mightier than I, whose shoes I am not worthy to bear; He shall baptize you in the Holy Ghost and fire. Whose fan is in His hand, and He will thoroughly cleanse His floor and gather His wheat into the barn; but the chaff He will burn with unquenchable fire.”

Now what are we told of his end? Again, Matthew tells us:

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The Prophetic Silence of Knock

 

The crisis that Our Lady predicted in La Salette, in which Rome becomes the seat of the Antichrist and represents the eclipse of the Church, St. John also prophesied in the Apocalypse. It is this prophecy which is being fulfilled by  the present pope.

Today, we commemorate the eloquently silent apparition of Our Lady at Knock, Ireland, August 21, 1879. By her silence, Our Lady emphasised at once her displeasure that her message at La Salatte was being attacked, and as many believe, she was pointing to the silence recounted in chapter 8 of the Apocalypse.  But there is still another reason for the silence – it is a warning against silencing the Holy Sacrifice of the Mass and outrages against the Holy Eucharist and it beckons us with mysterious silence towards the visions of the Apocalypse.

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