Paul Kingsnorth sees the vaccine wars as symptomatic of a bigger division between two fundamentally different world views: he calls them “thesis” and “antithesis.” When it comes to Covid, “thesis” is the establishment viewpoint: that lockdowns are needed to contain the virus, masks work, vaccines are safe, and people who question them are wrongheaded or worse.
When Covid-19 first struck, Kingsnorth took the “thesis” viewpoint. But over the last few months, his perspective changed. As he writes in today’s UnHerd, the crystallising moment arrived when he woke up to the news that the Austrian government had ‘interned an entire third of the population’. This move, he writes, sent a ‘chill down my spine’.
The “antithesis” view can be summed up as: lockdowns are not needed, masks do not work, the safety and efficacy of the vaccines are being oversold, vaccine passports will not only fail but further segregate society, and in the near future we can expect Giradian scapegoating of the unvaccinated. In other words, we are positioned on the precipice of a slippery slope that leads towards increasingly draconian biopolitical control measures, the grip of which is unlikely to release even once the pandemic is over.
In a conversation with Freddie Sayers on this week’s UnHerdTV, he explains this division and the bigger epistemological divides it reveals. “People are arguing about vaccines,” he says, “but they’re really under the surface arguing about what kind of person you are if you have taken these things, whether you’re a good or a bad person, or clean or unclean one”.
In Kingsnorth’s view, each of us has a line that cannot be crossed. And his has now been reached.
CP&S comment. Yesterday was a First Friday, a day traditionally dedicated to the love and honour of the Sacred of Jesus. Countless blessings, graces and miracles have been poured down upon the Church over the last centuries thanks to this singular devotion, the burning love of Christ for Mankind, depicted in this burning and bleeding image of His Sacred Heart crowned with thorns and pierced by a sword. Holy Popes, saints, martyrs and even ordinary Catholics struggling along in this vale of tears have called upon the Sacred Heart of Jesus in times of peril and have never beendisappointed. Then… along to the Papacy comes Jorge Bergoglio SJ (tainted by the errors of Modernism that had seeped into the Jesuit Order) and perhaps, just perhaps, he will decide to call it a day and attempt to do away with this beautiful grace-filled devotion! What will our response be to this infernal attack on our Faith?
Imagine this – what if Pope Francis attempted to abolish the traditional image of the Sacred Heart of Jesus? What if Francis issued a motu proprio called “Custodians of Tradition” which declared that the only image of the Sacred Heart of Jesus in the Latin Church is the image of the Divine Mercy, introduced by St. Faustina Kowalska in the twentieth century? And, further, what if Francis declared that the veneration of the traditional image of the Sacred Heart of Jesus, revealed by Jesus to St. Margaret Mary Alocoque in the seventeenth century (with the devotion going back many centuries before that), would now be subject to severe restrictions and, if it be the will of the bishops, complete suppression?
Imagine also that Pope Francis enacted the law on the pretext of being faithful to the Second Vatican Council and the reforms that followed (which, as we all know, never mandated the suppression of the Sacred Heart image). In particular, imagine that Francis explained his new law by emphasizing his desire to facilitate the acceptance of the new canonization procedures after Vatican II, which some “traditionalists” have called into question, which led him to declare the image given to us by the post-Vatican II saint (the Divine Mercy of Sr. Kowalska) to be the only image of the Sacred Heart in the Latin Rite. Finally, imagine that Pope Francis claimed that his new law was based on an undisclosed and undocumented survey of the bishops, as well as undisclosed and undocumented consultation with the Congregation for the Doctrine of the Faith, with the ultimate goal of achieving “ecclesial communion” in the Church.
Do you think any reasonable Catholic would take such a law, and the reasoning behind the law, seriously? Do you think faithful Catholics would respond to this declaration by removing from their homes these beautiful and blessed images of the Sacred Heart, which have nourished their spirituality and devotion, and those of their forefathers, for centuries? Do you think priests would actually feel compelled, under obedience, to remove these sacred images (pictures, statues) from their churches, and replace them with an image that does not even show Our Lord’s Sacred Heart? Especially under the specious pretext of Vatican II (which did not order the suppression) and the ultimate objective of achieving “ecclesial unity,” whatever that means? Would this make sense to anyone with a modicum of the sensus catholicus?
While the analogy is not perfect, I make it to underscore how shameful and indefensible Pope Francis’ attempted suppression of the 1962 Missal is, which is the most ancient of all liturgies in the Roman Rite. After all, while my analogy above regards venerating an image of the Sacred Heart of Jesus (which wasn’t dispersed throughout the Latin Church until the seventeenth century), the Traditional Mass regards the worship of the actual Sacred Heart of Jesus, immolated in the Altar, in the ancient rite that has existed from time immemorial, originating in substance back to the Apostles themselves, which is “the most beautiful thing this side of Heaven” (Fr. Faber).
Although those who attend the Novus Ordo Mass are not generally going to be affected by the Pope’s attempted suppression of the Traditional Mass, many of them would be bewildered, if not angered, by a suppression of the traditional image of the Sacred Heart, which is venerated in countless homes and churches throughout the Latin Rite, and the Universal Church as well (I, like many of the patrons of OnePeterFive, grew up seeing this image in the homes of so many of my family members, who did not attend the Old Mass). Indeed, the image of the Sacred Heart is the most recognized and venerated religious image in western Catholicism, other than the Crucifix. And, likewise, the Traditional Mass is the most recognized liturgical rite in all of western Christendom.
Both the traditional image of the Sacred Heart (revealing Our Lord’s sacred humanity, by which He, as Mediator, propitiates the Father’s wrath), and the Traditional Mass (the sacramental representation of the actual propitiatory Sacrifice), express the lex credendi of the Church in the most perfect way. But the latter (the Mass) is infinitely more valuable than the former (an image depicting Our Lord), however beautiful, because He, Who is the true image of the invisible God, is made really and truly present to us – Body, Blood, Soul and Divinity – in the expression of the Roman rite, which has developed under the guidance of the Holy Ghost since the apostolic age.
The Pope Must Safeguard the “Received and Approved” Rites
The mind of the Church speaks throughout the centuries about the duty of the Pope to preserve the Church’s received and approved rites, which represent her ecclesiastical traditions and are rooted in the divine law of Christ. The Modernists’ desire to constantly change (or suppress) the rites and traditions of the Church is based on an ignorance of the inerrancy and incommutability of the Church’s ecclesiastical traditions. The substance of the Church’s ecclesiastical tradition is the infallible and immutable expression of the Deposit of Faith, which is inspired and nurtured by the Holy Ghost throughout the ages, Who preserves the Church from error. Whereas Sacred Tradition refers to the doctrine of the Church, ecclesiastical tradition refers to the expression of that doctrine whether in liturgies, monuments, art, music, or anything else that is preserved and passed down, approved by the Church.
The divine mandate to preserve the ecclesiastical traditions is found in Scripture itself. For example, before St. Paul teaches the Corinthians details concerning the Holy Mass (e.g., about the Offertory, consecration formula, Communion), he prefaces his teaching by stating: “For I have received of the Lord that which I also delivered unto you” (1Cor 11:23). St. Paul says again: “For I delivered unto you first of all, which I also received” (1Cor 15:3). In these and other verses, St. Paul emphasizes that the Church hands on what she has “received” from Christ and the Apostles, which has been “delivered” unto us, and which includes the substance of the liturgical rites of the Church.
Thus, the Second Council of Nicea (A.D. 787) teaches that “the tradition of the Catholic Church…comes from the Holy Spirit who dwells in her.” Because the Holy Ghost guides the Church in forming her ecclesiastical traditions, Nicea II pronounced the following: “We declare that we defend free from any innovations all the written and unwritten ecclesiastical traditions that have been entrusted to us.” The Council condemned:
All who dare to think or teach anything different, or who follow the accursed heretics in rejecting ecclesiastical traditions, or who devise innovations, or who spurn anything entrusted to the Church…or who fabricate perverted and evil prejudices against cherishing any of the lawful traditions of the Catholic Church…
The Council further declared: “If anyone rejects any written or unwritten Tradition of the Church, let him be anathema.”
There is no question that the liturgical rite expressed in the 1962 Missal of Pope John XXIII, codified in Quo Primum by St. Pius V in 1570 as the received and approved Roman rite, and traced back, in essence, to the Gregorian and Gelasian sacramentaries of the eighth century, and further to the Leonine sources of the sixth century, and all the way back to Saints Peter and Paul in Rome, represents an “ecclesiastical (Church) tradition” that must be preserved (and the substance of the rite, i.e., the words of consecration of Our Lord, are revealed).
Popes, above all, as “custodians of tradition,” are bound to preserve the received and approved rites of the Church (and have no right to suppress them arbitrarily, or delegate to the bishops the power to do so). While there is no question that the Pope can change the “accidents” of a rite, he cannot change the “substance” of a rite (what has been received from Christ or the Apostles), nor can he suppress a received and approved rite arbitrarily, as if he were an absolute monarch. Rather, it is a matter of faith that the Pope, in a sense, is “bound” (though not strictly legally) to the received rites of the Church, which would preclude him, at least morally, from suppressing them at his will and pleasure.
For example, in the Papal Oath of Coronation, which originates at least as far back as Pope St. Agatho in 678 A.D., every Pope swore to change nothing of the “received tradition.” The Council of Constance (1418 A.D.), Session 39, explains:
Since the Roman pontiff exercises such great power among mortals, it is right that he be bound all the more by the incontrovertible bonds of the faith and by the rites that are to be observed regarding the church’s sacraments.
In light of this truth, the council “decreed and ordained” that the elected Pope must swear to “follow and observe in every way the rite handed down of the ecclesiastical sacraments of the Catholic Church,” even “to the point of death and the shedding of my blood.”
In the same spirit, the Council of Trent (1545-1563) infallibly declared:
If anyone says that the received and approved rites of the Catholic Church, accustomed to be used in the administration of the sacraments, may be despised or omitted by the ministers without sin and at their pleasure [i.e., arbitrarily], or may be changed by any pastor of the churches to other new ones, let him be anathema.
In light of Scripture and the Church’s perennial teaching, the council condemned the arbitrarysuppression of the received and approved rites of the Church. Pope Pius IV’s Tridentine Profession of Faith likewise expresses this principle by requiring adherence to the “received and approved rites of the Catholic Church, used in the solemn administration of the sacraments.” Even the modern (“post-Vatican II”) Catechism of Pope John Paul II, in paragraph 1125, states: “Even the supreme authority in the Church may not change the liturgy arbitrarily, but only in the obedience of faith and with religious respect for the mystery of the liturgy” (emphases added).
Putting aside the argument that the Pope has supreme authority over the rites of the Church and is not bound by ecclesiastical (human) laws or disciplines, this same “supreme authority” cannot “change the liturgy arbitrarily,” which would include arbitrarily suppressing the liturgy, especially the most ancient and venerable liturgical rite of the Latin Church. Moreover, the Pope is bound by the moral virtues of prudence and justice, which must necessarily guide him in carrying out the divine law of God, in order to be a faithful “custodian of tradition,” as his office demands. Further, as Msgr. Van Noort teaches in his dogmatic manual Christ’s Church, even “ecclesiastical laws” which “do not possess a binding power for the pope, do nonetheless normally have a directive power for him” (p. 283).
The Suppression Will Further Divide the Church
It seems evident that Pope Francis chose not to be guided by the moral virtues or the directive power of the Church’s ecclesiastical tradition which he, as Vicar of Christ, has the gravest duty to be led by. Even if Francis truly believes the use of the 1962 Missal has been exploited by some to create division in the Church (which, we do see, for example, among the Sedevacantist and other schismatic clergy), this certainly cannot be said for those clergy who celebrate the Mass in union with the Pope and bishops, such as the priests of the Institute of Christ the King and the Fraternity of St. Peter. If, by issuing this motu proprio, Francis’ goal was really to facilitate “ecclesial communion” among Catholics in the Latin Church, his initiative is going to have the opposite effect.
Already we see Catholics, many new to the traditional movement, reacting to the motu proprioby expressing contempt for the Pope and the bishops, and publicizing the same throughout the world (i.e., internet), which is causing further division in the Church (publicly inciting animosities or hatred against the Apostolic See or an ordinary due to an act of power is actually to be punished by an interdict or other just penalty under canon 1373). Some are even leaving the Church for independent chapels, where traditional Masses are celebrated without the consent of the local ordinaries, thereby creating further division and new wounds to the Mystical Body of Christ.
But a mass exodus of Catholics from the Church in the name of “tradition” may be the Great Apostasy forewarned by Our Lady of Fatima. This will happen when Catholics no longer worship in union with their bishops, and thus rupture their juridical bonds with the Church, particularly that of governance. We must remember that the Church is, first and foremost, by its nature, a juridical institution, with a “juridical mission” (Pius XII), willed as such by Christ, which is the most obvious attribute by which we know it is Christ’s true Church. Leaving the legal institution of the Church is currently what some Catholics are being tempted to do, and doing, because they do not understand the nature of the Church. The unjust suppression of the Traditional Mass and the suffering it is causing is no doubt a punishment for the Popes’ repeated failures to obey Our Lady’s command to consecrate Russia to Her Immaculate Heart, which will result in the apostasy prophesied by the same Lady, Queen of Prophets.
It’s hard to conceive how Pope Francis could actually believe his actions will bring unity to the Church. And Francis evidently hasn’t considered the possibility (nay, fact!) that it has been the Novus Ordo reforms, and not the traditional Roman Missal, that has “widened the gaps, reinforced the divergences, and encouraged disagreements that injure the Church, block her path, and expose her to the peril of division” (in the words of Francis in his accompanying letter to the bishops). But are Francis’ actions really that inconsistent with the stated intention of his pontificate, which was to “make a mess” during his reign? Indeed, suppressing the immemorial Mass of the Roman rite on the false pretext of a desire for unity, which will have the opposite effect, and even result in Catholics leaving the Church, creates a horrible spiritual mess of unthinkable proportions. But would we put it past Francis the First to intend such an evil consequence, which is so deceitful and harmful to souls? God help us.
God first allowed us to be punished by a civil interdict when, following Francis’ unconscionable act of idolatry of Pachamama in the Eternal City, civil authorities shut down churches throughout the world in the name of a phony pandemic, and almost all of the bishops capitulated to the lunacy. Now, God is allowing another punishment, a sort of ecclesiastical interdict, coming from the Pope himself. This punishment seeks to bar faithful Catholics from celebrating the Traditional Mass of all time, in favor of the mundane, Protestantized and often sacrilegious worship of the New Mass (which we must resist). And while the censure of interdict (a censure prohibiting one from participating in certain rites) can only be justly administered against one who has committed a crime, God is allowing this punishment against us Traditional Catholics – indeed, us, who believe we are being the most faithful to the Church.
While we have rightly abhorred the liberal errors on the Left (contraception, abortion, false ecumenism, anti-death penalty, lay ministers, Communion in the hand, etc.), many of us have committed errors on the Right (attacking the Pope and bishops indiscriminately, inciting contempt for the hierarchy, disregarding legitimate authority, assisting at illicit Masses, condemning those who celebrate the New Mass, etc.). As St. Paul revealed, “For all have sinned, and need the glory of God” (Rom 3:23). Yes, we are in a “mess,” and we need God’s grace. But the only way out of this mess, which Our Lady revealed, is the papal consecration of Russia to the Immaculate Heart, which will finally bring a period of peace and conversion to the world. If that event doesn’t happen soon (perhaps by 2029, the one hundredth anniversary of Our Lady’s command), it would appear that humanity will have to endure the reign of the antichrist and the loss of countless souls. Suppression of the Traditional Mass will only be a miniscule part of the torture to come. God forbid.
May God either convert Pope Francis or take him out of this world, so that we might be blessed with a better Pope, who will do God’s will and restore all things in Christ through the consecration of Russia. And let us not be scandalized by the silence of our bishops, for just as the Apostles remained silent during the Passion of Christ, so the successors of the Apostles (almost all of them) are remaining silent during the Passion of the Church, which is mysteriously unfolding before our very eyes. Thus, let us pray for our bishops, that they take heed to themselves and their flocks, wherein the Holy Ghost has placed them bishops, to rule the Church of God, which He has purchased with his own blood (cf. Acts 20:28). May God give them wisdom and courage, so that they will refrain from unjustly suppressing the Traditional Mass in their dioceses as the Pope has authorized them to do, lest they further facilitate division in the Church, which will lead to the Great Apostasy and time of antichrist. Amen.
To illustrate the absurdity of Pope Francis’ Traditionis Custodes, I present the analogy of the hypothetical suppression of the image of the Sacred Heart below, by editing the motu proprio to replace references to the Traditional Mass with references to the Sacred Heart image, while also adding quotations from the Second Vatican Council. My edits are italicized. I hope this analogy helps those with authority in the Church to see just how indefensible and spurious this law really is, so that they reject implementing its harmful and iniquitous prescriptions. Our Lady of Fatima, please pray for us.
Guardians of the tradition, the bishops in communion with the Bishop of Rome constitute the visible principle and foundation of the unity of their particular Churches. Under the guidance of the Holy Spirit, through the proclamation of the Gospel and by means of the celebration of the Eucharist, they govern the particular Churches entrusted to them.
In order to promote the concord and unity of the Church, with paternal solicitude towards those who in any region adhere to the veneration of images promoted by saints canonized antecedent to those canonized after the Vatican Council II, my Venerable Predecessors, Saint John Paul II and Benedict XVI, granted permission to venerate the traditional image of the Sacred Heart of Jesus, given to us through St. Mary Alocoque. In this way they intended “to facilitate the ecclesial communion of those Catholics who feel attached to some earlier forms of venerating images” and not to others.
Indeed, as the Second Vatican Council taught, “The saints have been traditionally honored in the Church and their authentic relics and images held in veneration. For the feasts of the saints proclaim the wonderful works of Christ in His servants, and display to the faithful fitting examples for their imitation.” Thus, the holy council instructed that “the practice of placing sacred images in churches so that they may be venerated by the faithful is to be maintained.”
However, in discerning a new path for the Church for venerating images, the council stated: “Nevertheless their number should be moderate and their relative positions should reflect right order. For otherwise they may create confusion among the Christian people and foster devotion of doubtful orthodoxy.”
Hence, led by the Holy Spirit, who carves a path that we all see within the dynamic of Tradition, the holy council declared that “there is to be an early revision of the canons and ecclesiastical statutes which govern the provision of material things involved in sacred worship. These laws refer especially to the…proper ordering of sacred images…Laws which seem less suited to the reformed liturgy are to be brought into harmony with it, or else abolished; and any which are helpful are to be retained if already in use, or introduced where they are lacking.”
In line with the wishes of my Venerable Predecessors and the council Fathers of Vatican II, the Congregation for the Doctrine of the Faith carried out a detailed consultation of the bishops in 2020. The results have been carefully considered in the light of experience that has matured during these years.
At this time, having considered the wishes expressed by the episcopate and having heard the opinion of the Congregation for the Doctrine of the Faith, I now desire, with this Apostolic Letter, to press on ever more in the constant search for ecclesial communion. Therefore, I have considered it appropriate to establish the following:
Art. 1. The image of the Divine Mercy, given to us by St. Faustina Kowalska, who was canonized by Saint John Paul II, in the spirit of Vatican Council II, is the onlyexpression of the image of the Sacred Heart of Jesus in the Roman Rite.
Art. 2. It belongs to the diocesan bishop, as moderator, promoter, and guardian of the whole liturgical and sacramentallife of the particular Church entrusted to him, to regulate the veneration of images in his diocese. Therefore, it is his exclusive competence to authorize the veneration of the traditional image of the Sacred Heart, given by St. Margaret Mary Alocoque, in his diocese, according to the guidelines of the Apostolic See.
Art. 3. The bishop of the diocese in which until now there exist one or more groups or persons that venerate the image of the Sacred Heart of Jesus antecedent to image introduced by St. Kowalska:
1. is to determine that these groups do not deny the validity and the legitimacy of the reforms, especially the new process of canonizing saints, coming forth from Vatican Council II and the Magisterium of the Supreme Pontiffs;
2. is to designate one or more locations where the faithful adherents of these groups may gather for the veneration of the traditional image of the Sacred Heart of Jesus (not however in the parochial churches and without the erection of new personal parishes);
3. to establish at the designated locations the days on which the veneration of the traditional image of the Sacred Heart of Jesus are permitted.In these celebrations the prayers to the Sacred Heart are proclaimed in the vernacular language, using translations of the Sacred Scripture approved for liturgical use by the respective Episcopal Conferences;
4. to appoint a priest who, as delegate of the bishop, is entrusted with these celebrations and with the pastoral care of these groups of the faithful. This priest should be suited for this responsibility, with knowledge of the traditional practices of venerating images, and animated by a lively pastoral charity and by a sense of ecclesial communion. This priest should have at heart not only the correct veneration of the traditional image, but also the pastoral and spiritual care of the faithful;
5. to proceed suitably to verify that the parishes canonically erected for the benefit of these faithful who still wish to venerate the traditional image of the Sacred Heart are effective for their spiritual growth, and to determine whether or not to retain them;
6. to take care not to authorize the establishment of new groups that would venerate the traditional image of the Sacred Heart.
Art. 4. Priests ordained after the publication of the present Motu Proprio, who wish to publicly venerate the traditional image of the Sacred Heart, should submit a formal request to the diocesan Bishop who shall consult the Apostolic See before granting this authorization.
Art. 5. Priests who already publicly venerate the traditional image of the Sacred Heart in their communities should request from the diocesan Bishop the authorization to continue to enjoy this faculty.
Art. 6. Institutes of consecrated life and Societies of apostolic life, erected by the Pontifical Commission Ecclesia Dei, fall under the competence of the Congregation for Institutes of Consecrated Life and Societies for Apostolic Life.
Art. 7. The Congregation for Divine Worship and the Discipline of the Sacraments and the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, for matters of their particular competence, exercise the authority of the Holy See with respect to the observance of these provisions.
Art. 8. Previous norms, instructions, permissions, and customs that do not conform to the provisions of the present Motu Proprio are abrogated.
Everything that I have declared in this Apostolic Letter in the form of Motu Proprio, I order to be observed in all its parts, anything else to the contrary notwithstanding, even if worthy of particular mention, and I establish that it be promulgated by way of publication in “L’Osservatore Romano”, entering immediately in force and, subsequently, that it be published in the official Commentary of the Holy See, Acta Apostolicae Sedis.
Given at Rome, at Saint John Lateran, on 16 July 2021, the liturgical Memorial of Our Lady of Mount Carmel, in the ninth year of Our Pontificate.
There is a man who at this moment in time terrifies the hierarchy of the anti-Catholic church of Bergoglio. This man has been the object of tremendous and evil attacks by the mainstream media. They have been trying to smear him and depict him as a criminal or as someone who is putting society in great danger. This man is Archbishop Viganò. His Excellency has become like a polar star of hope for those Catholics and even non-believers who have thirst for justice and common sense in this upside-down world. Viganò has been speaking calmly but his gentle voice has terrified the powerful people of the world. Viganò has exposed the Great Reset and the plan to destroy mankind. He clearly denounced the infiltration of Freemasonry into society and into the Church.
In other words, Vigano’s guilt is that of having said the truth like a humble pastor of God. In this interview that His Excellency granted us, he once again tells us in what kind of historical period we are living. He also consoles us by reminding us that being persecuted for loving God and having Faith is the greatest honor that we may have. This is probably why so many people look up to this man in this historical period. He’s one of the few pastors that can speak simply to the hearts of ordinary men. Here you can find his words addressed to any one of us.”
Your Excellency, in recent days you have been the victim of harsh attacks in the Italian media, and the attacks seem to be increasing in intensity. Massimo Giannini, editor of La Stampa of Turin, went so far as to call you a “scoundrel.” Another prominent Italian journalist, Bruno Vespa, said God should “forgive you” for your statements about the vaccines and the so-called pandemic. Could you explain why Italy’s mainstream media increasingly seems to consider you a sort of “public enemy”? Why are they seemingly so afraid of you?
As I have previously noted, it is typical of any totalitarian regime to seek to delegitimize any and every form of dissent, at first by ridiculing the adversary, making him the object of derision so as to discredit him before the eyes of the public opinion. Then, after delegitimizing the person as pathological, or in need of psychiatric care, suggesting that the adversary is mentally unstable who should be hospitalized in a mental institution. Finally, this process ends with the complete criminalization of all dissenters. In this way, the regime creates the necessary premises to separate all its adversaries from civil society.
Lies, insults and personal attacks — like the most recent that I have received from the Italian magazine “Venerdì” (published by the newspaper “La Repubblica”) — are part of this charade, a type of theatrical production in which the “high priests” of COVID tear their vestments, lamenting every objection to their lies. We should recall that “La Stampa” and “La Repubblica” belong to the Elkann family, a family related to the Rothschilds since the 1500s. As a matter of fact, John Elkann wrote the preface to Klaus Schwab’s book, The Fourth Industrial Revolution, in which the WEF (World Economic Forum) chairman describes the “Great Reset” in minute detail. In their adherence to the official narrative, the spokesmen for the elite also end up employing this tactic of discrediting and smearing those who oppose them, a typical practice of conspiratorial groups.
Certainly, given the deafening silence of the bishops and the propaganda of Santa Marta (Editor’s Note: the residence of Jorge Bergoglio), it is clear that a discordant voice that denounces the ongoing coup d’état being carried out by the globalist élite irritates and seems intolerable for those who ask for an unreasoning approval to their contradictory declarations.
In this context, the Italian media has gone so far as to send spies to attend the Masses celebrated by those priests, like Fr. Giorgio Ghio, who are denouncing the harm caused by the vaccines and the general anti-Christian spirit that seems to becoming ever more to dominate Western society. It seems that the spirit of the real, traditional Church is not only not dead, but even being rekindled. Do you believe that the globalist power is particularly afraid of this renewal of the traditional Catholic faith?
I would like to point out first of all that intrusion by the civil authorities in Church affairs is in direct violation of the Concordat between the Holy See and the Italian Republic. Moreover, the Episcopal Conference of Italy (CEI) does not have any authority to negotiate with the government protocols and agreements, so such agreements, in so far as agreed to by those who have no right to negotiate or ratify such agreements, have no validity whatsoever. Having said that, I think that every priest has the right, or rather the duty, to warn his faithful about the real danger – not at all merely hypothetical – represented by the inoculation of this experimental medical product. This is especially the case when the entire psycho-pandemic farce clearly aims to lead toward the establishment of a dictatorship, whose purpose is to control the citizens through a violation of their constitutional and natural rights under the guise of a health emergency.
The submission of the Catholic Hierarchy, of the Episcopal Conferences, of the Bishops and the Priests to this official narrative, is so brazen and servile as to make evident that infiltration by the “deep church” that I have denounced many times. This infiltration began at least 70 years ago, and today has become quite obvious due to its arrogance and to its persecution of all dissenting voices concerning both the alleged pandemic emergency and the even graver doctrinal, moral, and disciplinary deviations (of the present Church leadership) and the disturbing complicities of this leadership with the “deep state.”
This blatant betrayal by the Church’s pastors has sparked, as also has occurred in the area of civil government, a spontaneous opposition from the “base,” from the people, both ordinary lay people, and ordinary priests, and this opposition has concerned, significantly, both the response to the pandemic and the crisis of the Church hierarchy. On one hand, we have the promoters of the “Great Reset” with their anti-Catholic and anti-Christic ideology, supported by the Bergoglian church. On the other hand, we have those who are standing against the New World Order and who see their moral values and vision fulfilled in the perennial Catholic magisterium and in the traditional Catholic liturgy. The two cities, the City of the Devil and the City of God: the division is always the same because the opposing forces are drawn up based on positions that are ontologically opposed and inimical to one another.
A Russian Colonel who once served in the Soviet secret services, Vladimir Kvachov, has called the pandemic as a sort of “terrorist operation” that has been expressly conceived to enforce a global population reduction and usher in a global dictatorship. In an article published by the Rockefeller Foundation in 2010 whose title is “Operation Lockstep”, the outbreak of a pandemic is expressly mentioned. This pandemic allows world governments to implement authoritarian and repressive measures against personal freedom that are essential to move toward a one-world government. These restrictive measures are basically the same that we have been seeing enforced during the last year and a half, such as face masks and social distancing, which have brought mass psychosis and social hate seemingly unprecedented in Western societies. Do you think that this entire situation is an engineered crisis conceived by the globalist powers to drag mankind towards a state of constant fear and pave the way for the global Leviathan?
I do think so, and I have been saying this since the beginning of the psycho-pandemic, when in May 2020 I exposed the dangers and the absurdities of this grotesque farce. I am quite familiar with the scenarios of the Rockefeller Foundation, as well as with the ones depicted by the “Great Reset” of the World Economic Forum (WEF), whose president met the former Italian Prime Minister, Giuseppe Conte, in November of 2019 and the present Italian Prime Minister, Mario Draghi, just a few days ago. Likewise, I am also aware of the UN plan called Agenda 2030.
This operation required meticulous preparation and needed the participation of large parts of the public institutions and the private sectors, including the complicity of the Judiciary, of law enforcement and the media. These combined efforts are a real coup d’état and the pandemic is just a pretext – the profasis – through which is introduced the seeming inevitability of the violation of fundamental rights and the consequent establishment of the totalitarian regime of the New Order. In this New Order the pandemic superstition reigns supreme, with its magicians, its vaccine temples, its irrational rituals and its excommunications of sinners vitandi (“to be avoided” or “to be shunned”) — those who do not agree to give up their reason even before apostatizing from their Faith in order to embrace this insane ideological madness.
In the “Great Reset” society that Your Excellency has denounced on numerous occasions, the “transhumanist” ideology plays a fundamental role. Modern technology is advancing at a very fast pace and we are now speaking openly about the possibility of controlling human behavior through brain microchip implants. One who favors this new model of “human/robot” is Klaus Schwab, a character whom we have met in the previous questions, the head of the World Economic Forum. Do you think that the final purpose of transhumanism is really this, to deprive man of his God-given free will?
Transhumanism is a hellish project, in which the Devil mocks the creation of God by perverting and corrupting it. Obedience to the “easy yoke” of the Law of God is replaced by the enslavement and submission to Satan’s tyranny, in which there is no tolerance for good and everyone is forced to commit evil, accept evil, and legitimize evil. And despite the fact that only God can read our consciences, Satan tries to violate the sanctuary of our inner spiritual part in order to control it and induce us to commit evil even against our own will. In his recent book, The Great Reset, Klaus Schwab wrote the following:
“We are also studying new ways to use and implant internal devices that monitor our levels of activity, the hematochemical values and the ways in which these can be associated to wellbeing, to mental health, and to productivity at home and at work. We are also learning better the functioning of the brain and witnessing exceptional developments in the neurotechnology area.”
It is a delirium that only Lucifer can conceive, and it is destined to complete failure because of it Antichristic matrix, its defying of the divine Kingship of Jesus Christ. It is a delirium where the creature, rebelling against the divine laws, pretends to reach the place of the Highest and repeats, with the same disgraceful determination, the “Non serviam” (“I will not serve”) of Lucifer.
Satan is simia Dei (“an ape of God”): in everything that he does to keep us away from God and drag us toward Hell, we can always see his mocking attempt to imitate the Savior, to usurp His sovereignty, to pervert His teachings and to steal souls from Him. The Devil wants to be worshipped in the place of God. He wants the Antichrist to rule over the world and subjugate mankind to his tyranny by replacing the Church of Christ with the anti-Church of Satan, which is the Religion of Mankind, an ecumenical and ecological one.
In your videos and articles, you have spoken about the threat represented by the New World Order (NWO). Several statesmen and prime ministers, such as George H. Bush, Henry Kissinger, Nicolas Sarkozy, and David Rockefeller – just to name a few– used this expression in their public statements. These politicians describe the NWO as a sort of “Eden” we all should aim for. During the COVID crisis, we have been often hearing these words. Can you explain the idea that drives the New World Order and why the vaccines play a very important role in the fulfillment of this goal?
The New World Order is neither New nor Order: it represents the foolish ambition of Satan to overthrow the providential plan of God, to cancel the true Religion that leads to eternal salvation and finally to replace the “ordo christianus” (“the Christian order”) with infernal chaos. In this disorder, the lie replaces the Truth, injustice and abuse of power replace justice, whim instead of obedience to the law of God, death instead of life, illness instead of health, the legitimization of Evil and the condemnation of Good, the persecution of good people and the praising of evil ones, ignorance in the place of culture and wisdom, ugliness and horror instead of beauty, division and hatred instead of harmony and love. Satan doesn’t want to be worshipped by adopting the qualities of God, but by demanding to be an object of adoration through everything that is evil, obscene, false, absurd, and monstrous. He seeks complete subversion, a subversion ontologically devilish and Antichristic: a “New Order” obtained by means of a global coup d’état imposed under the guise of an engineered planned emergency.
The vaccine campaign, lacking any scientific validity, serves first of all as the apparent legitimization for implementing global tracking and controls, today under the pretext of limiting COVID spread (a pretext which is false, because, among other reasons, the vaccinated can still become infected and be contagious). But tomorrow, this campaign aims to expand its reach, extending the “Green Pass” to include information used in a “social credit system” to confront a “green emergency,” which will be likewise false and specious. The “Green Pass” is being conceived as something like the Mark of the Beast mentioned in the Apocalypse of Saint John to allow or forbid people to buy, sell, travel, spend, eat and live.
Secondly, the inoculation of people with an experimental genic serum that provokes a weakening of our natural immune system represents a very grave crime, because it turns ordinary healthy people into chronically ill people, and consequently into customers of the health care companies and private care. This situation hugely inflates the profits of the globalist élite and brings a general impoverishment of the population. Even this aspect, apparently secondary, reveals the subversive character of the “Great Reset,” because the “Great Reset” does not represent only an attack against the health of an individual, but also an attack against the national security of the States, because their armed forces are harmed by the side effects of the vaccine, while the not-vaccinated soldiers are banned from active duty. I think that this is a point not enough considered by those who are analyzing the present crisis, and it shows the malice of those who, once in power, cooperate for the destruction of nations in order to subjugate them to the New Order.
Speaking again about the New World Order, Your Excellency said in one of your videos that Vatican II played a fundamental role in the early 1960s in paving the way for this plan. In this regard, the Council may be considered as the event that built a “new liberal Church” separated from the Catholic tradition. This “liberal Church” has embraced the spirit of the modern world, rather than trying to contain it. Essentially, the institution that should have been the “katechon,” the force that impeded the manifestation of the Antichrist, instead became the spokesman and promoter of the Antichrist. Is it possible to say the masonic forces that infiltrated the Church planned this transition? Do you think that the present Church is living the apostasy predicted by Leo XIII in 1884, and predicted by other relevant prophecies such as the ones of Fatima in 1917 and Akita in 1973?
As one of the main characters of Vatican II (1962-1965), Cardinal Leo Joseph Suenens said, the conciliar revolution represented “the 1789 of the Catholic Church” [Editor’s note: The year 1789 was the beginning of the French Revolution which overthrew the entire pre-French Revolution society.] In this view, ever since Vatican II, the Church has embraced the revolutionaries’ principles, liberal ideology, Communism, collectivism, and more generally “the spirit of the world”; gender theory, and the dissolution of Christianity, not only in the doctrinal area but also in the moral and cultural area, that is, as the vital element of Christian Civilization. This betrayal was accomplished in ways not unlike the ones that were used by the masonic Lodges against the Catholic Monarchies, and it was realized through an infiltration plan that was unfolded on two fronts: one ideological, and one practical.
On the ideological side, we witnessed the corruption of orthodoxy through heresies and philosophical errors of which we are still suffering the nefarious consequences; on the practical side, we witnessed the corruption of people’s morality, subjecting individuals to passions to dominate them, enslaving them to their own vices in order to blackmail them, promoting the most corrupt to the highest posts of institutions which, through their outrageous conduct, were delegitimized and discredited. What kind of credibility may the Church claim in matters of moral sexuality when its highest prelates are corrupt perverts? What kind of credibility may the Church claim, when officials of the Holy See are implicated in financial scandals and obscure market speculations?
Therefore, a return to Tradition is necessary, and to those values that have today been removed and forgotten, such as honesty, the sense of duty, fidelity, love of Country, honor, discipline. It would be a return to the ordo christianus in the civil sphere, which would involve a radical reform of the States; the same should be done in the ecclesial sphere with the removal of the false pastors and the restoration of everything that was destroyed by the ideological fury of Vatican II. If we want to end the hard test that Providence is demanding of us, it is fundamental that we remove the cause of the chastisements that the Lord is inflicting upon us. And the inner cause is this entire Antichristic system that was conceived by masonic principles and by the Revolution.
We must restore authority as an expression of the power of Christ, and we must give a moral and spiritual education to those who govern us. It is certainly a hard task, but we should do it if we really want to transmit to our children the values that make them good Christians and good citizens, accountable before God and desirous of obeying Him, of proclaiming Him King, and of giving Him public honors. Once we have acknowledged Him again as King, Our Lord will not allow His children to perish in battle, and He will reward them with a great victory. However, until we understand the error that lies at the base of the present horrors, we cannot hope in the intervention of God.
Recently, Bergoglio has clearly said that it will be necessary to give birth to the “Great Reset,” and he has also pointed out that there will not be a return to normal. Bergoglio has turned himself into an apostle of the universal religion desired by the masonic lodges, whose ultimate goal is to completely remove Christianity. Does it have sense to state that Bergoglio is the natural conclusion of Vatican II? Do you think that the apostasy of the Church, which was foreseen in several prophecies and in the visions of the Venerable Holzhauser, has already reached its peak and is close to its conclusion?
Bergoglio is one of the most convinced adherents of the globalist religion: he embraces all of its goals, he pushes its plans, he promotes its doctrines, and he fights its enemies. If he were not to have the role that he has within the ecclesial hierarchy, he could be considered the prophet of the New World Order and the main enemy of the Church of Christ. The fact that he is universally considered as the head of the Church shows us an evident contradiction, an extremely grave conflict of interests, a blatant betrayal of the authority he possesses.
The same ways that allowed him to replace the outgoing Benedict XVI reveal the intervention of forces hostile to the Church. The manipulations of the so-called Saint Gallen mafia are a direct proof of this hostile intervention, planned beforehand also by the “deep state,” as emerges from the emails of John Podesta, who spoke about a “springtime of the Church” in which the Church would embrace the spirit of the world and abandon the proclamation of the Gospel.
This “pontificate” is the coherent application of the principles of Vatican II, as Bergoglio himself has proudly claimed. Everything that he has said and done since 2013 is aligned with the errors woven into various ambiguous passages of the Conciliar texts, from his intransigent silences to his misleading ambiguities. But like everything that comes from the Devil, this project has no hope to succeed and serves only to allow us to understand a very clear truth that we are still not able to recognize: the only hope of Salvation rests in the complete embracing of the Catholic Faith, as Our Lord taught it to the Apostles and as the Holy Church has proposed it for belief for 2000 years. All the errors, all the attempts to adapt the faith to the mentality of this age, all the compromises to carve out a place for the Church in the world, and all the betrayals in exchange for power come from Satan, and as such are destined to failure.
If Christ the King will return to reign in the Church, even before coming back to reign in civil society, He will grant the Church good and holy Pastors, a courageous Pontiff who will denounce apostasy, fight errors, gather around the Cross of Christ the good. Because the Church, the Mystical Body of Christ, is also destined to suffer Her own Passion, but in the dignity and wholeness of Her being, precisely, the Bride of the Immaculate Lamb, and not the concubine of the eternal defeated.
This is why I hope and pray that Providence would grant the world a time of peace and conversion, in order to lead back the Pastors and the Flock to fidelity to the Gospel, so that they will be able to face with dignity the final persecution before the Universal Judgement. If this propitious time were to be ushered in by the Consecration of Russia to the Immaculate Heart, I think that we could truly read the present facts in that eschatological vision that finds fulfillment in the victory of Christ over the Devil.
Your Excellency has launched a public appeal in recent days in which you call for the formation of an “anti-globalist Alliance.” Do you think that the headquarters of this alliance should be Italy, a country that is historically hated by Freemasonry and by the globalist powers?
Italy is a nation blessed by God and by the presence of the papacy. Its civilization — represented by the historical, cultural and artistic legacy of its cities, but also united in the bond of the Catholic Faith – has always been the object of the dissolving action of satan and his servants. Freemasonry hates Italy, hates its glorious history, which is intrinsically tied to the birth of Christianity, first, and then its later spread. Freemasonry also hates the traditions of this country, which are impregnated by Christianity, hates its art, deeply Christian, hates its culture and civilization, which is an eloquent voice of the power of the Faith in influencing every walk of life. It hates its Saints, who through their preaching and their example drew away from hell millions of souls; it hates its people, whose character seems still to hint to show that authenticity and passion that is profoundly Catholic, expressed by small gestures, by generosity, by a moral sense that is truly Christian.
This is why I believe Italy should have a key role in the opposition against the tyranny of the New Order, by proposing itself as a natural headquarters for this World Anti-Globalist Alliance. And considering the fact that the return of a Catholic Monarch seems quite hard to imagine in this moment, I think that the form of government of the pre-Union Communes and States [Editor’s note: the form of government of the Italian city states prior to the Union of Italy in 1870] could greatly inspire those who would like a reform of Italian civil society aligned with Christian principles and, at the same time, compatible with the needs of modern society. In this regard, I think in particular at The Allegory of Good Government fresco in Siena’s town hall [Palazzo Comunale], in which the theological Virtues enlighten and guide the cardinal and civic Virtues.
Many people are suffering serious personal problems due to the discrimination caused by the “Green Pass” that was enforced by Draghi’s government. Many people are giving up their jobs and salaries to avoid taking this vaccination, and many others are protesting in the streets against this unprecedented authoritarian society. What would you like to say to those who are suffering the consequences of this dystopic society and to those who are giving in to loss of hope, indeed, to desperation?
I would like to answer with the words of Our Lord: “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world (John, 16, 33).
To those who are suffering their own discrimination and the one of their beloved ones; to those who were forced to take a vaccination because the civil authority shamefully blackmailed them, with the outrageous complicity of the ecclesial authority; to those who with courage refuse to surrender to illegitimate and tyrannical laws; to those who are deprived of their means of support due to their coherence, I say this: you are the proof that the strength and the violence of Evil can possibly affect you in your belongings, in your body and in your family; but they cannot ever, ever, strip away from you the peace of having stayed loyal to the Lord.
Do you think that the martyrs were people gifted with special powers? The real martyrs were, are, and will be persons like you and I, persons with a thousand flaws maybe, but driven by the love for Christ, that is, driven by Charity, who are ready to sacrifice their lives in order to not renounce that supernatural and divine love. And if they were able, with the help of God, to face death accompanied by horrible pains, do you think that you today are not able, under the mantle of the most holy Virgin Mary, to stand up against these tyrants, as cruel as they are cowardly? Feel honored by the privilege that is granted to you of meriting Heaven: your fidelity, your strength against the impositions of a hostile power, will merit you the help and protection of Heaven even in the littlest things.
Remain in the Grace of God, which is the only good that no one can ever take away from you: all the rest will be in the hands of Her whom we invoke as the Help of Christians. And when the Virgin intervenes, Hell trembles.
Because of a scandal, the Archbishop of Paris, who sharply and without very good reasons – what else given Taurina cacata … Traditionis custodes – restricted the use the Vetus Ordo, has resigned.
My Parisian friends are now waiting for the next guy.
Let us all stop and say a prayer that the next Archbishop have strong faith, a sharp intellect, and an open heart. Let us ask God to guide the choice of the successor to the important see of Paris so that the Vetus Ordo will flourish there and there will be many good fruits and priestly vocations as a result.
I will ask Parisian saints for intercession.
St. Vincent St. Jane St. Denis St. Germain St. Genevieve!
St Monica and St Rita were born on different continents over a thousand years apart. Obviously, they could have had no contact with one another, albeit that St Rita eventually entered an Augustinian convent in Cascia in central Italy, and thus became a spiritual daughter of St Monica’s natural son, St Augustine. However, there is something that these two female saints have in common, which is more important than time and space and of particular importance to the time of Advent. It is their inexhaustible work for the conversion of souls.
St Monica (331-387) was born in modern-day Algeria. She was raised as a Christian but given in marriage to a Roman pagan, Patricius, who is said to have had a violent temper and dissolute manners. Monica’s piety annoyed Patricius, but he always respected her. A year before Patricius’s death, Monica’s ceaseless prayers and sacrifices were rewarded with his baptism. Their son, Augustine was then seventeen years old. However, another seventeen years of prayer would be needed for Augustine, led astray by heresy and impurity. Augustine himself wrote in his Confessions that “she shed for him more tears than other mothers shed over a coffin”.1
Today we may find the Roman Catechism startling in its gentle reproach for our natural inclination towards the good of physical life over our spiritual good when we read: “[i]t sometimes happens that persons feel more intense sorrow for the death of their children than for the grievousness of their sins”.2 This certainly was not the case with St Monica. One bishop, whom she tried to persuade to speak to her son, declined because he saw no hope of success; seeing the intensity of her prayers, however, the bishop consoled her, saying, “it cannot be that the child of your tears will perish”.3 After Augustine’s marvellous conversion and baptism at the hands of St Ambrose, Bishop of Milan, Monica saw that her work was done. She said to him:
“Son, what more is left for me? I care now for nothing in this life. What shall I now do and why am I here? I know not. Now all my hope in this world is accomplished. There was but one reason I wished to linger in this life a little longer: that I might see you a Catholic Christian before I died. So perfectly has God granted me this that I see you even despise earthly happiness to become His servant. What do I here?” 4
Very shortly after that, she died.
St Rita (1386-1456) was born in Umbria, Italy. As a young girl, she had a strong desire for the religious life but, in obedience to her parents, she married at the age of twelve. By all accounts, it was a difficult marriage, as her husband was a cruel and immoral man who had many enemies. Throughout their eighteen years of marriage, during which they had two sons — both as tempestuous as their father — St Rita distinguished herself by her patience, docility, and forbearance. Finally, her husband turned away from his abusive ways but was murdered soon after by a member of a feuding family. Rita publicly forgave the murderer but her two sons were expected to avenge their father. While Rita prayed that God would spare the boys from the guilt of blood, both boys died of natural causes the following year. Thereafter, Rita sought to enter the Augustinian convent in Cascia. She was refused several times, because she was a widow and still associated with the feud of her husband’s family; much feared, as there were nuns from the rival family in the convent. Rita implored the help of St John the Baptist, St Augustine and St Nicholas of Tolentino and, incredibly, managed to persuade both parties to sign a peace agreement and bury la Vendetta. After she had been accepted, her three patron saints are said to have carried her into the convent at night through the bolted gates. Many miracles were associated with her there, which continued after her death. At the age of sixty, she received a small, deep wound on her forehead as if pierced by a thorn from the crown of our Lord. This wound remained open until the day she died, uniting her ever more closely to the Passion of Christ, for the souls of sinners.
Whenever I am in Rome, I visit a certain cheese seller at a local market, who is originally from Cascia. All of his excellent merchandise also comes from that region. With every piece of cheese I purchase, he assures me that St Rita is most deservedly the patron of impossible causes; that there is nothing she cannot handle; that her body is incorrupt; that she is the best. The unrivalled love of Italians for their saints is beautifully illustrated in this man. Such an attitude of complete confidence in our heavenly friends is most instructive. Time has no relevance: what was possible for Rita is possible for us if we foster proper zeal for souls.
What does this zeal consist of? It is characterised by the ardent desire for the good of our neighbour and the glory of God. The spiritual classic Divine Intimacy instructs:
“It is true that the primary end of God’s action is His own glory, but He who is infinitely good wills to obtain this glory especially through the salvation and the happiness of His creatures. In fact, nothing exalts His goodness, love and mercy more than the work of saving souls. Therefore, to love God and His glory means to love souls; it means to work and sacrifice oneself for their salvation.” 5
Complementing this, Butler’s Lives of the Saints exhorts:
“There is no prayer more pleasing to God than that which has for its object the conversion of those who lead lives of sin, particularly sins against the faith.” 6
It would serve us well to recall the example of St Monica and St Rita, as we are preparing for Christmas and thinking of gifts for our family and friends. What is the greatest gift we have received? Is it not our Catholic faith — so glorious and so complete that those who embrace it will want for nothing? However, the reality in the world and in the Church today inevitably means that most of us are, in some way, familiar with the situation of St Monica and St Rita — with family members and friends who are far from the nourishment of the true faith. What more beautiful or more necessary gift could we give them than our patient work for their conversion?
Humanly speaking, most of the time, there is little that can be done. Attempts to bring about anyone’s conversion by our own means would be imprudent and fruitless. God has created us free and He respects the freedom of His creatures even to the point of their rejection of Him. What is required of us, rather, is our dedication to prayer and sacrifice on their behalf. This is a real interior work that, if consistent and supported by a good Christian life, can bear abundant fruit, as amply proved by St Monica and St Rita.
Of course, there are countless other saints who have been instrumental in the conversion of those around them. St Cecilia converted her new husband, Valerian, and his brother, Tiburtius, in a very short period of time; St Catharine converted the learned men of the Emperor’s court; and St Alban his own executioners. These and many other extraordinary examples are truly inspiring but, today, it is the persistence of St Monica and St Rita and their long-suffering devotion to prayer and sacrifice that we seem to be most in need of. Perhaps, like them, our efforts will be met with ignorance, ingratitude, denial and disbelief for many years. And yet, when we truly love our neighbours, we must persevere, even if there seems to be no prospect of winning them for Christ. We are called to give ourselves up unreservedly for souls; above all, for those closest to us; so that they may share the true gift of faith that lights the way to heaven; especially now when the face of our beloved Church seems so disfigured and humiliated.
In heaven, there are no spectators. Everyone who desires to go there must become a saint. Pope Pius XI explains:
“Christ has called the whole human race to the lofty heights of sanctity. (…) There are some who say that sanctity is not everyone’s vocation; on the contrary, it is everyone’s vocation, and all are called to it (…) Let no-one believe that sanctity belongs to a few chosen people, while the rest of humanity can limit itself to a lesser degree of virtue. Everyone is included in this law; no-one is exempt from it.” 7
What more could we wish for ourselves and for those we love? And how can we reward better those who love us enough to pray for our sanctification than to persevere in prayer for the conversion of others and desire heaven for them? This is not a gift that we can present to them wrapped-up on Christmas Day, but it is a gift that those who do not know the faith are most in need of: to be summoned with the shepherds, if only in our prayers, to the manger of our newborn Lord.
Let us ask for the grace never to grow tired, never give up. In this lifelong work, let us always draw new strength and hope from the examples of St Monica and St Rita, who persevered until the end:
“It is impossible to set any bounds to what persevering prayer may do. It gives man a share in the Divine Omnipotence. St Augustine’s soul lay bound in the chains of heresy and impurity, both of which had by long habit grown inveterate. They were broken by his mother’s prayers.” 8
St Augustine Confessions, Book III, ch. 2.
The Catechism of the Council of Trent, Baronius Press, 2018, p. 254.
St Augustine Confessions, Book III, ch. 12.
St Augustine Confessions, Book IX, ch. 10.
Father Gabriel of St Mary Magdalen OCD, Divine Intimacy, Baronius Press, 2008, p. 924.
Butler’s Lives of the Saints, Dover Publications, 2005, p. 403.
Father Gabriel of St Mary Magdalen OCD, Divine Intimacy, Baronius Press, 2008, pp. 6-7.
Butler’s Lives of the Saints, Dover Publications, 2005, p. 169.
Lucifer, the original “light bearer,” was created higher than the other angels, with extraordinary intelligence, brilliance and power. But, for him, it was not enough. He could not accept what God would give to humans. He could not accept that the Incarnate Son would become human and die for them. The light in Lucifer, who is now called Satan, turned to darkness. The praise of God in his heart was replaced by rage.
St. Faustina was granted a vision of the seven tortures of hell. The last was a hatred of God, vile words, curses and blasphemies. Out of Satan’s mouth, and the damned souls, come an eternity of rage against God. They blame God for their hellish lot.
On the other hand, the Saved are full of gratitude and thanksgiving. They are forever: “Singing to the Lord … in [their] hearts, giving thanks always and for everything” (Eph 6:19-20). Mystics having had a glimpse of heaven often speak of the heavenly music of countless souls joyfully praising God and giving thanks.
A great sign of the Elect on this earth is a grateful heart. It is no accident that the word for the great sacrament of the Church comes from the Greek, eucharistia, “thanksgiving.”
A critical part of an exorcism is healing any anger and unforgiveness embedded in the hearts of the possessed. I take them through a short forgiveness ritual. “Repeat after me,” I say, “In the holy name of Jesus, I willingly forgive [insert names], and I ask God to bless them.” As the Scriptures say, “Bless those who persecute you, bless and do not curse them” (Rm 12:14). Without letting go of inner angers and the cursing of others, I have little hope the possessed, or anyone, will be freed.
In our day, we see waves of rage and violence sweeping over the land. At times, I become discouraged at the direction of our nation. But on Thanksgiving Day, a sea of souls gathered around the Table to give thanks to their Creator. I thought I heard an echo of the song of heaven. And I gave thanks.
We are now in the season of Advent and we are approaching the Feast of St. Andrew on Nov 30.
We are going to start a worldwide St. Andrew’s Novena to ask Jesus and Mary to deliver our world from the barbarous and horrific fetal industry.
We are also going to make reparation with our sacrifices and prayers in order to make reparation for these horrible crimes against the unborn which cry out to God in heaven.
We are living in the chastisement that Our Lady of Fatima prophesied so long ago. Part of the chastisement is that Russia would spread Her errors, and that, as you know, has tragically happened. Besides Marxism, one of the errors of Russia was abortion, which started there and was promoted throughout the world.
Harvesting fetal cells and tissue from still living aborted babies is an extension of that error and has also spread throughout the world. Especially through the current Covid-19 vaccines on the market that are abortion-tainted.
I personally believe that the vaccine mandate and the dystopian society being pushed on the world right now, especially in countries like Australia, Canada, Germany, and Austria are part of the chastisement – a punishment from God for the fetal industry.
To lessen this chastisement, especially for our families, and to make war on the vaccine mandate, I was inspired to start a St. Andrew’s Novena to end this brutal practice and to make reparation to Our Lord “who is already much offended”.
Every day from Nov 30 to Christmas Eve, I invite you and your families to pray this novena prayer and also a special prayer that His Excellency Bishop Athanasius Schneider has composed to combat the fetal industry.
St. Andrew’s Novena Hail and blessed be the hour and moment in which the Son of God was born of the most pure Virgin Mary, at midnight, in Bethlehem, in piercing cold. In that hour, vouchsafe, O my God! to hear my prayer and grant my desires,
For an end to the monstrous fetal industry throughout the world
through the merits of Our Saviour Jesus Christ, and of His Blessed Mother.
Pray this Saint Andrew’s Novena 15 times. Then close with the Prayer for An End to the Monstrous Fetal Industry.
Prayer for An End to the Monstrous Fetal Industry Almighty and eternal God, Most Holy Trinity, Father, Son, and Holy Spirit, Mercifully look upon mankind, steeped in the grievous sin of abortion and the trafficking and the exploitation of the bodies of murdered unborn babies through the monstrous fetal industry.
Have mercy on us, we beseech Thee, and through the intercession of the Immaculate Heart of the blessed and glorious Virgin Mary, deliver us from these evils in every land and nation, that men may no longer offend Thee, who art already so grievously offended.
We wish to make amends to Thy Divine Majesty for this genocide, and for the cruel and barbarous use of their tiny bodies in medical research and manifold products.
Receive this our prayer and act of reparation, through the Sorrowful and Immaculate Heart of Mary Most Holy.
Holy Innocents of Bethlehem, pray for us.
Saints Francisco and Jacinta of Fatima, pray for us!
The essence of a cliché is that it is unoriginal and often repeated. However, as the old Latin phrase goes, repetita iuvant… repeated things help. Allow me to get an initial cliché out of the way: with the 1st Sunday of Advent we begin a new liturgical year. There.
But wait. Perhaps it isn’t cliché to begin in this way. The fact is that, year in and out, century in and out, millennia in and out, Holy Mother Church unfolds again and again the whole of salvation history and the mysteries of the life of our Savior through lovingly polished cycles of seasons and feasts. For a child or older student repetitio est mater studiorum, repetition is the mother of all learning. We, as neophyte liturgical children or as seasoned Catholics, by frequenting – in the classical, Latin sense both of crowding together often and also of recapitulating or summing up separately stated arguments – the celebration of the sacred mysteries, especially on Sundays, are helped in the ongoing transformation of our lives by grace and by doctrine. Liturgy is doctrine. To create what I hope becomes a “cliché,” in the sense of it being oft repeated, “We are our rites.”
Think of our entrance into a new liturgical year of grace in philosophical terms. St. Thomas Aquinas (+1274) lays down the dictum (another kind of cliché) that, “Quidquid recipitur ad modum recipientis recipitur… Whatever is received, is received according to the ability of the one receiving it” (cf. STh, Ia, q. 75, a. 5; IIIa, q. 5, etc.).
To illustrate, were I to write the rest of this in Latin, some of you would get it while most of you would not. However, were you to learn Latin and then come back to read it, you would get it. Another illustration. Point a hose at a paper cup and most of the water is not going to wind up in the cup: it is not proportioned to receive what is being given. Point that same hose at a swimming pool and there is a different result.
Consider your own participation in the sacred mysteries at the beginning of a new liturgical year. The sacred mysteries we are exposed to in our liturgical worship don’t change. That is one of the advantages of a perennial, nay rather, millennial and traditional manner of worship. The mysteries don’t change but we do. Each year we are little different, changed by our defeats and accomplishments, our expanding experiences and our pains and sufferings, our growth in knowledge and grace and our physical struggles against the march of time.
On the 1st Sunday of a new Advent we are not the same receivers as we were last year.
What are you going to do with your new opportunities? What is your plan for this new liturgical year of grace? Will it be the same ol’ same ol’, or perhaps something more expansive and, therefore, more receptive? More receptive in passivity or, better, in activity? The essence of what the Council Fathers wanted at Vatican II in their proposals for reforms of sacred worship was a people who were active participants, in the sense of being actively receptive to what the Lord, the true High Priest, offers to the baptized during the sacred mysteries of Holy Mass and other liturgical rites. Reminder: we are our rites. Our participation in them shapes who we are. Having been shaped by them, we are more and more able to receive what God wants us to have. Quidquid recipitur. Repetita iuvant.
Allow me to repeat a suggestion I’ve made before in these columns and on the blog.
A good way to prepare for the Holy Sacrifice of the Mass on Sunday is to begin to look at the antiphons, orations and readings – the Mass formulary – a few days ahead of Sunday. On Thursday you might start looking, for a few minutes each day, perhaps with your morning coffee, the Mass texts for the upcoming Sunday or great feast. That way, when you are in church for Sunday Mass, you are a better active recipient of what is being annually repeated to you for your own good. Then, having received your gifts at Sunday Mass, review them on Sunday evening and again for a few days, Monday through Wednesday, so that they sink in. On Thursday, repeat the process. Try it.
After these hectoring suggestions, here are a few orienting words about this 1st Sunday of Advent.
Advent is mainly focused on our preparation for our personal encounter with the Just Judge and King at the Second Coming (or at our death, whichever comes first). This season is also about other ways in which Our Lord comes to us. For example, the Lord comes to us when the priest says, “This is my Body.” He comes in Holy Communion, actual graces, the words of Scripture, the person of the priest, and in all who need our “righteous deeds,” especially corporal and spiritual works of mercy. With His help we must “Make straight the paths!”, as the liturgy of Advent cries out with the words of Isaiah and John the Baptist.
Adventus translates Greek parousía, which is the term for the Second Coming, the day of the “visitation” of the Lord. In Latin, a visitatio, also known as an adventus, was when the governor or emperor came to take account of the state of things. For those who are well-prepared ahead of time, the visitatio could be less frightening than the contrary state of lack of preparation. Think of the somewhat archaic meaning of the phrasal-verb “visit upon,” as in “the Lord visited a great plague upon the city.” Whether it is the wrath of God or the ineffable joy of the Visitation of Mary to Elizabeth (the adventus of the Man-God King of the Universe still in the womb which made pre-born John leap with joy) a sacred arrival – a divinely informed Advent – must never be taken lightly.
With great wisdom our Holy Mother the Church has given us on this Sunday, century in and century out, the Blessed Apostle Paul’s admonition to “put on the armor of light.” It’s almost as if we belong to a “militant” Church or something. As a matter of fact, week in and out, if we drill down into our orations at Holy Mass we often find military imagery and terms. The Latin content of the traditional orations shapes us. We are our rites. Change the prayers and you change, over time, our identity. Just look at the last 50 or so years of the larger Church’s life.
Notice anything different about the state of the Church?
For those attending the Traditional Latin Mass at least, as well as in quite a few of the altered orations of the Novus Ordo, there are strong verbal reminders that we are members of the Church Militant. In the military you drill a lot: you repeat things. You pay attention to orders for the uniform of the day, communicated or announced in the morning. As Advent begins your uniform of the day is the armor of light.
It might be a good idea to figure out what that means for you, in your God given vocation. To begin that drill, go to confession.
“Come therefore, Lord Jesus, seek Thy servant, seek Thy weary sheep.” — St. Ambrose of Milan
“Quaere, inquit, servum tuum, quoniam mandata tua non sum oblitus. Veni ergo, Domine Jesu, quaere servum tuum, quaere lassam ovem tuam; veni, pastor, quaere sicut oves Joseph. Erravit ovis tua, dum tu moraris, dum tu versaris in montibus. Dimitte nonaginta novem oves tuas, et veni unam ovem quaerere quae erravit. Veni sine canibus, veni sine malis operariis, veni sine mercenario, qui per januam introire non noverit. Veni sine adjutore, sine nuntio, jam dudum te expecto venturum; scio enim venturum, quoniam mandata tua non sum oblitus. Veni non cum virga, sed cum caritate spirituque mansuetudinis.”
The sacred time of Advent is of ancient institution and we find mention of it from around the fifth century, as a moment of the Liturgical Year destined for the preparation of the Nativity of Our Lord Jesus Christ secundum carnem. Indeed, Advent marks the beginning of the Liturgical Year, allowing us to seize this opportunity to follow, with holy resolutions, the voice of the Church.
The discipline of penance and fasting during Lent in preparation for Easter is certainly of apostolic origin, whereas that in expectatione Domini comes after and inspired by the former, becoming less rigid with the passage of centuries to only abstinence on certain days of the week. “It is true that Saint Peter Damian, in the eleventh century, still supposes that the fast of Advent was of forty days, and that Saint Louis, two centuries later, continued to observe it in this measure; but perhaps this holy king practiced it in this way out of a transport of particular devotion.” The softness of modern generations has induced the maternal wisdom of the Church to mitigate the rigorous disciplines of former times, without preventing them from being practiced voluntarily; but maybe the present situation leads us to consider as opportune — precisely because they are not imposed — the privations practiced by our ancestors in obedience of an ecclesiastical precept.
The liturgy of the Advent season is indebted to the labors of St Gregory the Great, not only for the texts of the Office and the Mass, but also for the very plainchant compositions. The ancient trope Sanctissimus namque, which introduces the Introit Ad te levavi of the First Sunday of Advent, recalls the inspiration of the Holy Pontiff by the Holy Ghost, Who appeared in the form of a dove. Initially consisting of six weeks and then five, the weeks of preparation for the Holy Nativity were reduced to four between the end of the ninth century and the beginning of the tenth, which means the current use is at least a thousand years old. The Ambrosian Church still maintains six weeks, for a total of forty-two days, modelled after Lent.
Amongst the first authors of homilies on the subject of Advent, we find Saint Ambrose, Doctor and Father of the Church. It is with a prayer that we find in the Commentary on Psalm 118 that I would like to begin this meditation. The incipit of the prayer is Quaere, inquit, servum tuum. As you yourselves can see [note 1, below], the entire text is punctuated with quotations from Sacred Scripture: not in order to show off a biblical expertise, which the Holy Bishop of Milan certainly possessed, but because of that understanding of the Word of God which is the fruit of an intimate and vital assiduity for the soul, just as air is indispensable for breathing. This led Saint Ambrose to speak and write himself using the words of the sacred Author, not with an intent to plagiarize divine Wisdom, but because he had made them so much his own and repeated them in turn almost unaware.
When we approach the writings of the Saints, we can in some way feel disoriented or confused, like laymen; but if we have the grace to unite ourselves to the liturgical prayer by attending Holy Mass and with the recitation of the Divine Office in the traditional form, we find that it is the voice of the Church herself that accompanies us in this meditation on the Scriptures, right from the Invitatory at Matins. And this is true also for the Advent liturgy: Regem venturum Dominum, venite adoremus, the singing of the first prayer, intoned in the middle of the night in anticipation of the rising of the true Unconquered Sun. Following this solemn invitation to adore the divine King is the beginning of the book of the Prophet Isaiah, ringing forth as a severe rebuke to His people:
“Hear, O ye heavens, and give ear, O earth, for the Lord hath spoken. I have brought up children, and exalted them: but they have despised me. The ox knoweth his owner, and the ass his master’s crib: but Israel hath not known me, and my people hath not understood. Woe to the sinful nation, a people laden with iniquity, a wicked seed, ungracious children: they have forsaken the Lord, they have blasphemed the Holy One of Israel, they are gone away backwards. For what shall I strike you any more, you that increase transgression? the whole head is sick, and the whole heart is sad. From the sole of the foot unto the top of the head, there is no soundness therein: wounds and bruises and swelling sores: they are not bound up, nor dressed, nor fomented with oil.” (Is 1:2-6)
The Prophet’s revelation shows the Lord’s indignation at the unfaithfulness of His people, obstinate in their rebellion against His holy Law. But the literal or historical sense of Isaiah’s passage concerning the Jews is accompanied by the moral sense, that is, concerning what we must do. It is therefore to us that the Majesty of God turns: “For the Lord hath spoken” (ibid., 2) once again to admonish us, to show us our betrayals, to spur us to conversion.
Thus, while we ask the Lord to deliver us de ore leonis et de profundo lacu, we realize how little we deserve God’s mercy, how unworthy of His pity and how deserving we are of His punishments. Deus, qui culpa offenderis, pœnitentia placaris… The prostitutions — as Scripture calls them — into which the Jews fell are now joined by new and far worse prostitutions, not by a people to whom the Redeemer was promised, but a people which was born of His side, the Mystical Body of the Redeemer Himself; or rather, of that ilk who call themselves Catholics, but who by their unfaithfulness dishonor the Bride of the Lamb, as members both of the learning and teaching Church. The new Israel has shown itself no less rebellious than the old, and the new Roman Sanhedrin is no less guilty than those who made the golden calf and offered it for the adoration of the Jews. If therefore the Prophet threatens terrible scourges upon those who disobeyed the Lord without having seen the coming Messiah, how much greater must be the words of a Prophet “of the end times” in light of the rebellion of humanity redeemed by the Blood of that divine Messiah, having been able to see the fulfilment of the Prophecies and the Incarnation of the Second Person of the Most Holy Trinity?
In the dramatic crisis that now for 60 years afflicts the Church of Christ, and which today is showing itself in all its gravity, a pusillus grex [little flock] asks their Lord to save humanity that has gone astray, when corruption and apostasy have penetrated even the sacred enclosure and unto the highest Throne. And it is pusillus [little] because the majority of those who have been regenerated in Baptism and have thus deserved to be called “sons of God” daily deny the promises of that Baptism, under the leadership of hirelings and false shepherds.
Think of how many believers, raised in absolute ignorance of the fundamentals of the Faith despite having attended Catechism, are steeped in heretical philosophical and theological doctrines, convinced that all religions are equivalent; that man is not wounded by original sin but naturally good; that the State must ignore the true Religion and tolerate error; that the mission of the Church is not the eternal salvation of souls and their conversion to Christ, but the protection of the environment and the indiscriminate welcoming of migrants. Think of those who, even though they fulfil their Sunday obligation, do not know that the Body, Blood, Soul, and Divinity of Our Lord are contained in the Holy Host, and think it is only a symbol; think of those who are convinced that repenting to themselves is sufficient to approach Communion, without calling to mind the torments that hang over those who receive the Lord’s Body and Blood unworthily. Think of how many priests, how many professed religious, all the sisters and monks who believe that the Council had brought a breath of renewal in the Church, or fostered a knowledge of Sacred Scripture, or enabled the laity to understand the liturgy, hitherto ignored by the masses and jealously guarded by a caste of rigid and intolerant ecclesiastics. Think of those who saw in it an indestructible beacon against the darkness of the world, a concrete and impregnable fortress in the face of the assaults of the ‘modern’ mentality, of widespread immorality, of the defence of life from its conception to its natural end. Finally, think of the irrepressible satisfaction of the enemies of Christ to see the prostration of His Church before the world, with ideologies of death, the idolatry of the state, of power, of money, of the myths of false science; a Church willing to deny her glorious heritage, to adulterate the Faith and Morals taught to her by Our Lord, to corrupt her liturgy to please heretics and sectarians: not even the most delirious ravings of the worst Freemason could have hoped to see the fulfilment of Voltaire’s cry: Écrasez l’infame! [Crush the loathsome thing!]
In Advent we find ourselves symbolically at the gates of the temple, like Ash Wednesday in Lent, and watch from afar what happens at the altar: here is the Birth of the King of Israel, and there His Passion, Death and Resurrection. Let us imagine that we have to make an examination of conscience before we can be admitted to the holy place, as individual believers and as part of the ecclesial body. We can only come close to worshipping the King of kings, the Lord of lords, if we understand, on the one hand, the infinite Good that is offered to us in swaddling clothes in the manger; and on the other hand, our absolute unworthiness, which must necessarily be accompanied by the horror of our sins, the pain of having infinitely offended God and the desire to make reparation for the evil done through penance and good works. And we must also understand that, as living members of the Church, we also have a collective responsibility for the faults of the other faithful and of our Pastors; and as citizens, we have a responsibility for the public faults of the nations. For the Communion of Saints enables us to share with the purifying souls and the merits of those of the blessed souls in Heaven, in order to balance in an incomparably more effective way than that “communion of the wicked” which makes the effects of their evil deeds fall upon their neighbors, particularly upon other people who are enemies of God.
“Come to me, those who are tormented by the attack of dangerous wolves,” Saint Ambrose exclaims. “Come to me, those who have been driven out of paradise and whose sores have long since been penetrated by the serpent’s poisons, those who have wandered far from Thy flocks in those mountains.”
We are beginning to realize that we are being besieged by ravenous wolves: by those who sow error, by those who corrupt morals, by those who propagate death and despair, by those who want to kill us in our souls even before they kill us in our bodies. We come to understand how shallow and foolish and proud we have been to allow ourselves to be deceived by the false promises of the world, of the flesh, and of the devil; how untrue were the words of those who, since the expulsion of our First Parents, continue to repeat the same temptations, to exploit our weaknesses, to exploit our pride and our vices in order to bring us down and drag us with them to Hell. We have forgotten that we have been cast out of the earthly paradise, that we bear the marks of the venomous sting of the serpent, that we have sinned by abandoning the secure pasture of the true Faith to let ourselves be seduced by the world, by the flesh, by the devil. For if we were to live conscious of our primordial sin — which is also a collective and hereditary guilt — and of all the evil we commit and that we allow; if we were to meditate on our inability to save ourselves except through the supernatural help that God grants us through Grace; if we would not persuade ourselves that many of our actions are grave offences against the Majesty of God and that we would deserve to be wiped off the face of the earth in a way far worse than what happened to the inhabitants of Sodom and Gomorrah, then we would not even need the Good Shepherd to come looking for us, to abandon the ninety-nine sheep safely in the mountains, where “ravenous wolves cannot attack them”.
The Saintly Bishop adds: “Come without dogs, come without evil doers, come without the hireling, who does not know how to pass through the door. Come without a helper, without a messenger”, because the dogs, the evil doers and the hireling are transient figures, destined to perish, to disperse at the breath that breathes forth from God’s mouth, even if at this moment it seems that the world belongs to them. “Come, then, and seek Your sheep, not by servants, not by hirelings, but by You in person”: the unfaithful servants invite us to be “resilient” and “inclusive”, to listen to the “cry of Mother Earth,” to subject ourselves to vaccination with a serum made with aborted foetuses; the hireling, “cujus non sunt oves propriæ” (…) scatters us, abandons us, does not drive away the ferocious wolves and does not punish the wicked, but rather encourages them.
Why then should the Lord come? Why can we ask Him, “Come Thou in person”? St. Ambrose answers in prayer by quoting the Psalmist: “For I have not forgotten Thy commandments” (Ps 118:176). Our obedience to God’s will finds perfect correspondence — and a divine example — in the obedience of the eternal Son of the Father from all eternity, accepting to incarnate Himself, suffer and die for our salvation: “Then said I: Behold I come: in the head of the book it is written of Me: that I should do Thy will, O God”(Heb 10:7). The Lord comes in obedience to the Father and we must await His coming by being obedient to the will of the Holy Trinity, “for I have not forgotten Thy commandments.”
The reason why we can be sure that the Lord will come after us, delivering us from the onslaught of wolves and the nefarious influence of evil doers and hirelings, is that we must not forget what He has commanded us; we must not take His place by deciding what is good and what is evil; we must not follow the multitude into the abyss for human respect or because of cowardice or complicity, but remain like the ninety-nine sheep in the secure pastures of the Holy Church, “for the ravenous wolves cannot attack them as long as they are on the mountains”, closer to God by being detached from earthly things. In addition, we must exercise Holy Humility, recognising ourselves as sinners: “come and seek out the one sheep that has erred”, for “Thou alone art able to turn back the errant sheep and You will not grieve those from whom You have strayed”, that is, the Catholics of all times, who have remained faithful, safe from the wolves in the high pastures. “And they too will rejoice at the return of the sinner”.
The prayer of Saint Ambrose continues with a very profound and meaningful expression: “Receive me in the flesh that fell in Adam. Receive me, not from Sarah, but from Mary, so that I may be not only a virgin untouched, but a virgin immune, through the effect of grace, from every stain of sin”. In Holy Mary, Sancta Virgo virginum, we find the Mediatrix of all graces; in Her, most pure creature, is incarnated the Eternal Word of God, from Her the Savior is born to the world; through Her we are presented to Her divine Son, and by His merits we may be received “in the flesh that fell in Adam”, by virtue of the Grace that restores us in friendship with God. A most fitting inspiration for meditation as we prepare ourselves for the Holy Nativity.
But there is another very important consideration that St. Ambrose leaves at the end of his oration: “Bring me by the Cross that gives salvation to the wanderers, in which alone there is rest for the weary, in which alone shall all who die live.” Everything revolves around the Cross of Christ, it rises in time and eternity as a sign of contradiction, by which we remember that it is an instrument of Redemption, salvation for the wandering, rest for the weary, life for those who are dying. A 14th-century miniature by Pacino di Buonaguida presents a very rare and highly symbolic image: the Lord climbing up the Cross with a ladder — the scala virtutum — to emphasize the willingness of His sacrifice and the “paradox” of His dual Nature. In 17th-century iconography we find a recurring image of the Child Jesus sleeping on the Cross, an explicit allusion to divine love and the sacrifice of Christ. Christmas and Easter are intrinsically linked; thus, in preparation for the Birth of the Savior, we must always contemplate the centrality and veritable fulcrum of the Cross, on which rests the Child Jesus, and on which ascends, by way of a mystical ladder, the Immaculate Lamb. It is there that we also have to arrive, because it is only on the Cross that we find salvation, in pursuit of the Lord: “And He said to all: If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me” (Lk 9:23).
“Veni, ut facias salutem in terris, in coelo gaudium,” “Come and accomplish salvation on earth, joy in heaven.” Let this be our invocation during the sacred time of Advent, to prepare ourselves spiritually for the trials that await us.
+ Carlo Maria Viganò, Archbishop
November 28, 2021 Dominica I Adventus
 “Seek, he says, Thy servant, because I have not forgotten Thy commandments [Ps 118:176]. Come therefore, Lord Jesus, seek Thy servant, seek Thy weary sheep; come, Shepherd, seek, as Joseph sought the sheep [Gen 37:14]. Thy sheep hast wandered while Thou didst tarry, while Thou hast been about in the mountains. Leave behind Thy ninety-nine sheep, and come seek the one which hath wandered [Mt 18:12 ff; Lk 15:4]. Come without dogs, come without evil doers, come without the hireling, who does not know how to pass through the door [Jn 10:1-7]. Come without a helper, without a messenger. I have been waiting for Thy coming for a long time. For I know that Thou wilt come, for I have not forgotten Thy commandments [Ps 118:176]. Come not with a rod, but with charity and in the spirit of meekness [1 Cor 4:21].” — Saint Ambrose, Expositio Psalmi CXVIII, 22, 28.
 Dom Prosper Guéranger, L’Anno liturgico, I. Avvento — Natale — Quaresima — Passione, trad. it. P. Graziani, Alba, 1959, pp. 21-26.
 “Sanctissimus namque Gregorius cum preces effunderet ad Dominum ut musicum donum ei desuper in carminibus dedisset, tunc descendit Spiritus Sanctus super eum, in specie columbæ, et illustravit cor ejus, et sic demum exortus est canere, ita dicendo: Ad te levavi…” Trope to the Introit of the First Sunday of Advent — Cfr. https://gregobase.selapa.net/chant.php?id=4654.
Littera gesta docet, quid credas allegoria, moralis quid agas, quo tendas anagogia (The letter teaches what has happened, the allegory what you have to believe, the moral what you have to do, the anagogy the goal you have to aim for) — Nicola di Lyra, Postilla in Gal., 4:3.
The days are coming, says the LORD, when I will fulfill the promise I made to the house of Israel and Judah. In those days, in that time, I will raise up for David a just shoot; he shall do what is right and just in the land. In those days Judah shall be safe and Jerusalem shall dwell secure; this is what they shall call her: “The LORD our justice.”
Your ways, O LORD, make known to me; teach me your paths, guide me in your truth and teach me, for you are God my savior.
Good and upright is the LORD; thus he shows sinners the way. He guides the humble to justice, he teaches the humble his way.
All the paths of the LORD are kindness and constancy toward those who keep his covenant and his decrees. The friendship of the LORD is with those who fear him, and his covenant, for their instruction.
First Letter to the Thessalonians3,12-13.4,1-2.
Brothers and sisters: May the Lord make you increase and abound in love for one another and for all, just as we have for you, so as to strengthen your hearts, to be blameless in holiness before our God and Father at the coming of our Lord Jesus with all his holy ones. Amen. Finally, brothers, we earnestly ask and exhort you in the Lord Jesus that, as you received from us how you should conduct yourselves to please God–and as you are conducting yourselves–you do so even more. For you know what instructions we gave you through the Lord Jesus.
Holy Gospel of Jesus Christ according to Saint Luke21,25-28.34-36.
There will be signs in the sun, the moon, and the stars, and on earth nations will be in dismay, perplexed by the roaring of the sea and the waves. People will die of fright in anticipation of what is coming upon the world, for the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. But when these signs begin to happen, stand erect and raise your heads because your redemption is at hand.” Beware that your hearts do not become drowsy from carousing and drunkenness and the anxieties of daily life, and that day catch you by surprise like a trap. For that day will assault everyone who lives on the face of the earth. Be vigilant at all times and pray that you have the strength to escape the tribulations that are imminent and to stand before the Son of Man.”
November 28 is the feast day of Our Lady of Kibeho, and is the only Marian apparition site approved by the Catholic Church on the African continent.
Kibeho is a village located in the southern part of Rwanda, in the administrative district of Nyaruguru. It is 36 km from the Bishop of Gikongoro’s residence and 30 km from the Bishop of Butare’s residence. Kibeho is also the name given to one of the parishes of the diocese of Gikongoro, founded in 1934 and dedicated to Mary, Mother of God.
Today, Kibeho is best known as a place of apparitions of the Blessed Virgin Mary and of pilgrimages to the shrine. The first apparition of Mary was on November 28, 1981, when 16 year old Alphonsine Mumureke, a student of the Kibeho High School, saw a lady of incomparable beauty who presented herself under the name of “Nyina Wa Jambo,” which means “Mother of the Word.” Alphonsine immediately recognised her as the Blessed Virgin Mary, the Mother of Our Saviour Jesus who warned her of the unimaginable: Rwanda becoming hell on Earth if people didn’t come back to God. The apparitions of the Blessed Virgin occurred subsequently and several times in succession, at long or short intervals. The Virgin asked everybody to convert, to keep the faith and to pray without ceasing.
Alphonsine was born on March 21, 1965, in Cyizihira, in the parish of Zaza, Diocese of Kibungo. Her parents were Thaddée Gakwaya and Mary Immaculate Mukagasana. She was baptised when she was 12 years old, on July 27 1977. At the time of the apparitions, she had just been admitted to the Kibeho High School, founded in 1967 by parish priest, Father Grégoire Kamugisha in October, 1981. When Alphonsine was admitted in 1981, it was called Kibeho High school; and later, since 1984, “Ecole des Lettres de Kibeho” (Kibeho School of the Letters), and nowadays, since 1998, “Groupe Scolaire Mère du Verbe” (Mother of the Word High school).
At first Alphonsine was viewed as mad or deranged, a girl possessed by the devil; or, according to some, as a mediocre student wanting to play a prank to make her more accepted in the school conducted by the Congregation of Benebikira Sisters (i.e., Daughters of the Virgin Mary).
Many people demanded signs of credibility. At the time of the ecstasies, students and teachers were allowed to apply tests on the body of Alphonsine in order to check and to verify her sincerity. It was even suggested that if it was really the Blessed Virgin Mary who had visited the school, they would take it seriously, if she at least appeared to other students instead of just that poor Alphonsine from Gisaka, a region which had a reputation for the practice of magic. Alphonsine asked the Virgin to respond to the challenge by appearing to others and exhorted her schoolmates also to ask her for themselves to receive necessary enlightenment.
A short time later, two new alleged visionaries appeared in the high school, one after the other, and in close proximity to Alphonsine: notably Nathalie Mukamazimpaka on January 12, 1982, and Marie Claire Mukangango on March 2, 1982.
Nathalie Mukamazimpaka was born in 1964 in Munini in the present district of Nyaruguru, parish of Muganza, Diocese of Gikongoro. Her father was Laurent Ngango and her mother, Gaudence Mukabaziga. She was baptised on February 2, 1968, when she was 4 years old. During the time of the apparitions, she was also a student in 4th grade at the Kibeho High school. As a seer of the Virgin Mary, Mother of God, Nathalie is especially known for the message of redemptive suffering and unceasing prayer for a world that is in a very bad way with many being at risk of losing their souls.
“The world is in a terrible state”, Our Lady told Nathalie, on August 15, 1982, “if you do nothing to repent and renounce your sins, woe to you!” And: “The world is in rebellion against God, too many sins are committed, there is neither love nor peace…. If you do not repent and convert your hearts, you will all fall into an abyss. I want to free you from the abyss so that you do not fall, but you refuse”. Again: “The time will come when you will want to pray, repent and obey, but it will be too late, unless you begin to do it now, repenting and doing all that I expect from you”.
That is not all. In Kibeho Our Lady warns against another very serious danger: the loss of faith and apostasy, not only in the world, but also within the Church itself. She invites us to pray a great deal for priests, for bishops, for cardinals, and for the whole Church, so that they may always proclaim the true Gospel of God, against the destructive work of Satan who is intent on perverting it.
Since March 2, 1982, Marie Claire Mukangango, schoolmate of Nathalie, declared herself as a seer of the Virgin Mary. Her case was like a bomb exploding inside the high school community, because until then Marie Claire was characterised by her fierce opposition to the “so-called” apparitions claimed by Alphonsine.
Marie Claire was born in 1961 in Rusekera, in the present district of Nyamagabe, parish of Mushubi, diocese of Gikongoro. Her father was Baseka and her mother Véronique Nyiratuza. She was baptised when she was 5 years old, on August 12, 1966. During the apparitions, she too studied at the Kibeho High school in the 4th class. As a visionary, she is especially known for the message of the Rosary of the Seven Sorrows of the Virgin Mary, associated with an urgent call to repentance: “Repent, repent, repent!” the Virgin said to the world through the lips by Marie Claire.
The increased number of the seers complicated the “disconcerting” situation created by Alphonsine, but for others, the two new cases, especially the one of Marie Claire, were interpreted as a good sign coming from heaven to show that the prayer of Alphonsine had been accepted and to sustain the faith of all those that were still hesitating to take her apparitions seriously. Different witnesses interrogated in the Kibeho High School in 1982, declared that they began to believe in the apparitions after the extraordinary experience of Marie Claire. In short, public opinion tried to find a natural explanation for the phenomenon, but without success, considering the great number of astonishing facts confirmed as the days passed that defied simple human understanding. In spite of the critics and objections of all sorts against the apparitions, a movement of belief then quickly began to develop inside and outside of Kibeho. Before the Christmas holidays of 1981, a group of “converted” students and teachers appeared at a regular prayer meeting with Alphonsine, where they recited the rosary accompanied by hymns in honour of the Blessed Virgin Mary.
After May 1982 the apparitions took on a new dimension and the news began to spread like a bushfire outside the Kibeho High school and the surrounding hills to many even more remote locations until they were attracting crowds estimated at more than 10,000 people of all ages and all social classes.
The apparitions They were also described as using an abundance of words, long ecstasies, with songs, prayers of intercession, blessings (especially by means of water), repeated falls during the same apparition on certain days (from August 15, 1982 until the end of Lent in 1983), and other mortifications. Lent of 1983 was in particular characterised by extraordinary fasting that was closely monitored by a team of physicians from the National University of Rwanda.
Perhaps the most impressive prophecy given by Our Lady during the apparitions is the vision that she showed in sequence to the girls on 15 August 1982. Rivers of blood, fire burning, men killing each other and a huge pit that many people were about to fall in… the girls saw all this while Nyina wa Jambo appeared to them deeply sorrowful and weeping.
“At that time, no one could imagine the meaning of those images. Only later would it be discovered that Our Lady had predicted exactly what would happen twelve years later, with the genocide of the Rwandan people”, Father Jean Claude Mbonimpa – a priest from Musanze, a village in northern Rwanda – explained. These prophecies, which came true in time, were a ‘litmus test’ on the truthfulness of the apparitions of Kibeho, which on June 29, 2001 were officially approved by the Church through the Bishop of Gikongoro, Augustin Misago.
Alphonsine Mumureke is said to have taken a “mystical journey” on March 20, 1982 of several hours’ duration with the Virgin to another “world” throughout “places” that she describes in symbolic language that makes one think of realities such as Hell, Purgatory, and Heaven, but with a vocabulary rather different from the one of the Catechism. Nathalie Mukamazimpaka had a similar experience on October 30, 1982, which was closely observed by a team from the Bishop’s theological commission.
The apparitions of Kibeho officially ended on November 28, 1989, a date on which Alphonsine, the first seer, witnessed her final public apparition of the Virgin Mary. She specified that she would not have any more apparitions publicly. This meaningful fact, which was introduced 8 years after the Virgin’s first apparition at Kibeho, is recognised as an important historical reference for anybody investigating the apparitions and for the ecclesiastical authorities.
HERE is a short video of Immaculée’s horrific ordeal during the Tutsi genocide in 1994 committed by the Hutus, their own countrymen, who just days before the outbreak of the genocide had been their friends and neighbours! Her testimony is a beautiful Christian witness to faith, courage and forgiveness.
Our Lady’s messages reminded us to pray the Rosary daily. Furthermore, she requested that the visionaries reintroduce the Rosary of the Seven Sorrows of the Virgin Mary to the world. She promised that the recitation of this rosary in conjunction with (not in place of) the traditional Rosary would result in forgiveness of our sins as well as the understanding of why we commit such sins, so we can avoid the snares of the devil and fill our hearts with the love of God.
Prayer to Our Lady of Kibeho
Blessed Virgin Mary, Mother of the Word, Mother of all those who believe in Him and who welcome Him into their lives, we are here before you to contemplate you. We believe that you are amongst us, like a mother in the midst of her children, even though we do not see you with our bodily eyes.
We bless you, the sure way that leads us to Jesus the Savior, for all the favours which you endlessly pour out upon us, especially that, in your meekness, you were gracious enough to appear miraculously in Kibeho, just when our world needed it most.
Grant us always the light and strength necessary to accept, will all seriousness, your call to us to be converted, to repent, and to live according to your Son’s Gospel. Teach us how to pray with sincerity, and to love one another as He loved us, so that, just as you have requested, we may always be beautiful flowers diffusing their pleasant fragrance everywhere and upon everyone.
Holy Mary, Our Lady of Sorrows, teach us to understand the value of the cross in our lives, so that whatever is still lacking to the sufferings of Christ we may fill up in our own bodies for His mystical Body, which is the Church.
And, when our pilgrimage on this earth comes to an end, may we live eternally with you in the kingdom of Heaven. Amen.
CP&S comment: A few days ago Father Z wrote an excellent, perceptive article on the recent shocking missive from Francis, Traditionis Custodes, and gave an example of some of its sad consequences as when a certain bishop follows its unjustifiable “spirit”.
This is a collection of short pieces from the internet assembled in chronological order by a wide (but not wide enough) array of, mostly known, writers.
There is general consensus among the writers, not all of whom regularly frequent the Vetus Ordo, that Traditionis custodes was founded on quagmire of inaccuracies, was sloppy and incoherent, and was narrow-minded and cruel.
The book is somewhat crippled by the lack of a thematic index, which couldn’t have made it a more useful tool for defense, response and – let’s use this unpopular world – proselytizing.
One of the more useful pieces is by Walter Card. Brandmüller (one of the Dubia Cardinals whom Francis failed to “accompany” in any way reflecting charity). Card. Brandmüller writes about the necessity of reception of a law for the law to have force. It was originally published on 29 July 2021.
By coincidence, a canonist friend and I were talking about the very same concept that day and I posted on it. HERE Happily, I got right! I did pick up from his piece a quote that I didn’t have in my quiver:
“Leges instituuntur cum promulgantur. Firmantur cum moribus utentium approbantur. Sicut enim moribus utentium in contrariem nonnullae leges hodie abrogatae sunt, ita moribus utentium leges confirmantur” (c. 3, D. 4).
“Laws are established when they are promulgated. They are confirmed when they are approved by the behavior of those who use them. For as due to the behaviors of users in a contrary direction, quite a few laws today have been abrogated, so through the behaviors of the users the laws are confirmed.”
The nutshell is that when people simply ignore a law, it is no law at all. That applies to matters of discipline, rather than moral precepts deriving from divine law and matters of faith that are defined, etc. So, this can apply to something like Traditionis custodes but not the Church’s teaching about, say, contraception in Humanae vitae or John Paul II’s clarification about the impossibility of the ordination of women in Ordinatio sacerdotalis.
And so I arrive at my point.
I read at CNA the dreadful and hurtful news that the bishop of Charleston, SC, Bishop Robert E. Guglielmone, has forbidden confirmation and, even worse, anointing of the sick in the Vetus Ordo. He forbids Christmas Midnight Mass. He forbids the Triduum. He allows one Mass on All Souls. He designated four parishes in diocese for Mass in the Vetus Ordo except for the things he cruelly forbade.
Marriages and funerals are allowed only at the bishop’s discretion. ‘Cause, you know, accompaniment… subsidiarity….
Think about this.
Firstly, those who are inclined to traditional worship wouldn’t seek confirmation from a priest. They would want to be confirmed by a bishop. People will travel across the whole of these USA to have their children confirmed by a bishop. So, forbidding confirmation in the older rite is not that big a deal.
But all the other things, the dates that the bishop has forbidden Mass are super important in the devotion of the Catholic people. They are sensitive days, tied to people’s hearts and fondest memories. Midnight Mass! Triduum!
What about certain moments in people’s lives, such as getting married, yoking yourself sacramentally until your last breath to another for the sake of helping each other get to heaven and bringing children into the world. Not pivotal or important at all, I guess. No reason to be pastorally, paternally sensitive to their “legitimate aspirations” as Saint John Paul II called them. No no… we will permit all sorts of goofy stuff at “normal” weddings, but you people can just shut up and take a seat in the back of the bus.
What about another pivotal moment in your life: DYING. The bishop forbids that a person who truly longs for the traditional form of anointing by denied. Father is supposed to refuse to do it. “Please, Father, anoint me in the old way?” “No. The bishop says you can’t have that.”
“Please, Father, anoint my grandpa with the traditional book?” “Nope. No can do! Here, have a tissue.”
Honestly, I might have a heart as cold as a frog on a mountain, but I don’t think I could look into teary, anxious eyes and deny anointing with the older book.
What priest could do that? What bishop would even suggest that? For the love of all that’s holy… what’s with that?
The Sacrament of Anointing has been one of the most abused sacraments since the Council. It is, as classical theology explains, one of the “sacraments of the living”, that is, to be given to those who are alive in grace rather than dead in mortal sin. The “sacraments of dead”, Baptism and Penance”, bring a person back to life in grace. All the other sacraments must be received in the state of grace, by the “living”.
I wonder if the bishop of Charleston has ever admonished any priest about administering Anointing to those who have been previously confessed, except in danger of death. “Danger of death” is a concept that has been much abused as well, though there is quite a bit of latitude. The latitude is not all-inclusive. In fact, far and wide, there are mass-anointings performed without any sacramental preparation.
So, while it is good to know that there are four – out of how many? – places in that diocese where Holy Mass in the Vetus Ordo can be celebrated, the restrictions placed by the bishops strike exactly at times in people’s lives when they are the most sensitive and the feasts or moments that are most dear.
Traditionis custodes is, in its very spirit, immensely harsh and cruel. What bishop would willingly succumb to that spirit? Are they just signing stuff that some flunky wrote for them? Don’t they think this through? These are young and zealous Catholics who are going to weather the demographic storm we are in. These are the people you want to attack right now?
We are dealing with the single most marginalized group of people in the Church today. And their fathers give them stones instead of bread.
So much better would it be were the bishop himself to celebrate Holy Mass at Midnight on Christmas. Will we see a bishop write to his people that, if they want to be married in the ancient way, he himself would be happy to witness it? Could we conceive of a bishops who, in applying TC, says, “If your loved one is dying and wants Last Rites in the traditional way, I myself will do it it at all possible, or I will find someone who will. After all, as St. Augustine said, ‘I am a bishop for you and a Christian with you.”
In this RTV Special, Michael Matt is interviewed by the high school students of the Youth Apologetics organization. In the wake of Pope Francis’s crackdown on Traditional Catholics, the students ask Mr. Matt to go over the history of this movement and to help them develop strategy moving forward based on how traditionalists did it back when Mr. Matt was a boy.
Complete with photos and vintage video clips, this one might be called Traditionalism101, as Mr. Matt takes us back in time in order to prove his point that we’re much better off today than the pioneer traditionalists were back then, right after Vatican II.
Encouraging, hopeful, and militant, this talk was directed at young adults but it works for anyone looking for answers to the question: Now what do we do?
Move over, Francis! If Paul VI couldn’t shut us down, you sure as heck never will! It’s the Mass that matters!