Novus Quodlibet: The New Whatever Liturgy

By Anthony Esolen at Crisis Magazine:

I have attended the Novus Ordo Mass all my life. I do not believe it was necessarily a mistake to have the Mass translated into the vernacular so that people could more readily understand the words and actions. Yet I have great sympathy for people who flock to, or flee to, the traditional rite, and have wondered why, if language alone were the point, the old rite had not simply been translated and otherwise left as it was.

During the week, when I pray from the Baronius Press edition of the old Roman Missal, I am struck by the sheer richness of that old order. It is a work of tremendous theological insight and power, and of artistic beauty. We find subtlety, as the psalms and readings are cunningly arranged to fit the time of day, the season of the year, and the feast being celebrated. We find taste and intelligence, as the hymns combine the specifics of petition or praise with a comprehensive grasp of Scripture. We find breadth, as the hours and the seasons touch upon all of the vicissitudes of human life; sorrow and joy, shame and glory, suffering and exaltation, and sin and redemption. We find a massive power, as in the matins of nine lessons for the major feasts, or the antiphons that place beside one another, in a single sentence or two, verses from Scripture that we do not generally hear simultaneously. The effect is like joining two high voltage wires.

And then I go to Sunday Mass.

When school is in session at Northeast Catholic College, we go to Mass there, and it is superb. Our old parish in Rhode Island (Sacred Heart, West Warwick) is terrific. Elsewhere, it is what I’ll call the Novus Quodlibet: the New Whatever.

I kneel and try to pray before Mass. I’m trying to say those preparatory prayers that used to be in the old missal, but seem to have been banished, certainly from the experience of the churchgoers, because the place is usually abuzz with conversation. Mainly I hear whispers from old ladies. It would tend to be old ladies, as their demographic opposites, young men, seem to have been wiped out in a massacre, and are nowhere to be found.

A woman ascends the pulpit. She says her name, then welcomes everybody. I do not want to know her name, and I am trying to pray. She announces the names of the readers, the Eucharistic ministers, and the altar servers. She announces the name of the priest. At one church, I am urged to get up (if I can; they make allowances for people with disabilities) and greet the people around me by name. I do not want to do this. I find it false. I do not remember the names of strangers, and I do not like to give my name out to strangers, either. It’s an act of aggressive etiquette, parading as bonhomie. I do not go to church for bonhomie. If I ever wanted it, I would go to a bar and order gin and tonic.

The choir, milling about up front, finally puts themselves in order. Then comes the hymn.

Here I am three and four times cursed.

I have read and taught poetry all my adult life. This is one curse. I know English grammar. That is a second curse. My family and I are versed in the long tradition of Christian hymnody; we collect hymnals from all traditions, and we have sung one or two thousand of them, sometimes in languages other than English. This is a third and most terrible curse. And we know our Scripture. Cursed a fourth time, cursed and damned to writhe in eternal pain. Well, not eternal. The pain is transient but real—pain mingled with frustration and disappointment, that well-meaning people should give their talents and energies to stuff that is so worthless, and sometimes worse than worthless. For sometimes it is flat-out heresy.

Well, I won’t sing heresy, and I won’t sing chloroform for the brain, and this means that I hardly ever sing at such Masses. (I say a quiet prayer of gratitude for the goodwill of the singers instead.) No need here to bring up, like ill-digested onions, the specifics. What strikes me, though, is the general liturgical lassitude. I don’t mean that there is not often a lot of energy, with drums, verses projected on the wall, and sometimes applause. I mean that there’s no plan to it, no aim. You are as likely to sing the peculiarly awful “Gather Us In”—well, that’s an onion, sorry—during Advent as in the middle of the summer, and if the choristers, or the lady at the piano, or the tenor at the organ likes it, you may be singing it twenty times a year. The hymns are chosen by the musicians for the same reason as the cartoon-like banners on the wall. Somebody who has wangled his way into the works likes them.

If you go to Mass every Sunday and every holy day during the year, and if four hymns are sung at each Mass, this gives you the opportunity to sing over two hundred different hymns. Need I say that, outside of the Christmas carols and three or four old Easter hymns, the typical Novus Quodlibet church boasts a repertoire of eight or nine? The same, the same, the same, like the drip, drip, drip of cold rain, without meaning, without artistic coherence, and without any feint toward the whole of the liturgical year and the history of salvation.

Many of them are narcissistic, rather like “I Feel Pretty” from West Side Story. “Let us build the City of God,” really? I cannot build the City of God. I can be made, by God, into a stone for the building of that spiritual city, but the action is his, not mine. “We have been sung throughout all of history”? I haven’t been sung even once in my whole life, and if I ever were to be, I would surely want to slug the singer. “Here I am, Lord, is it I, Lord?” Why, who ever would have thought!

But as the music, so the rest.

Often the priest will, after the entrance hymn, arrogate attention to himself, and say hello to the people, and crack a joke, and there’s nothing evil about that, no. It’s all friendly, in a pleasant and shallow way, and it gives you the sure sense that you are there for this reason or that reason, whatever floats your boat. Sometimes the altar servers have nothing to do but stand by and look pretty, while lay people potter about. Everybody gets involved, right, except the churches aren’t full.

In Canada, we have been instructed not to kneel, no, except for the first part of the Eucharistic prayer. We do not kneel after the Agnus Dei. We are not supposed to kneel after communion, but are to remain standing, in solidarity with the other people in line at Tim Horton’s—I mean, in line for communion; and then when everyone has received, why, naturally, everyone sits down. There is no sense to this, no art of prayer.

When I delve into the riches of the Missal, I see order within order: the whole is like a cathedral, in which each element reflects the integrity and the structure of the entire work. You feel the difference between an ordinary day and a feast, between feasts of the second class and feasts of the first class, and between those and first class feasts with an octave: fuller and more complex antiphons after the readings (antiphons set to polyphonic music in the old days, by such composers as Palestrina, Tallis, and Gregorio), special hymns, and a departure from the ordinary series of psalms. In other words, what you say or do not say, or sing or do not sing for a weekday of the third class is oriented toward, for example, what you will be singing on Easter or Pentecost. It all fits together, rather as the largo in a symphony echoes the allegro past and the maestoso to come.

I am not suggesting that laymen should become liturgists. Was that not one of the plagues of Egypt? Most people are not great artists, or even good artists. The work is already given, and the task of the priest, who alone should determine what the ancillary people are doing or not doing, is to conform the praying of the Mass, in word, gesture, and spirit, to that work.

Let us take, for example, one of the many Sundays after Pentecost, and ask what hymns might be sung for that day. Suppose it is the seventeenth Sunday in ordinary time, this year. The first reading tells of how the prophet Elisha fed a hundred people with twenty barley loaves. In the second reading, Saint Paul urges the Ephesians to live with one another in the unity of love, as worthy of their one baptism. In the Gospel, Jesus feeds the multitudes with five barley loaves and two fishes.

On such a day it should be easy for the priest to choose hymns. We have two sacraments, baptism and the Eucharist, and the great miracle recounted by John, just before the Lord’s discourse on his body as true flesh and his blood as true drink. The focus is on God’s nourishing us and making us one in him. Think of hymns accordingly: Shepherd of Souls, The King of Love My Shepherd Is, At That First Eucharist, Pange Lingua Gloriosi, Blest Be the Tie that Binds, In Christ There is No East or West, At the Lamb’s High Feast We Sing, The Lamb’s High Banquet, Adoro Te, Let All Mortal Flesh Keep Silence, and perhaps concluding with Ye Watchers and Ye Holy Ones, sung, of course, to its grand completion. If someone objects that the choir does not know those hymns, I reply that the choristers should be dismissed, then, because hymns are not hard to learn and to sing. If the organist cannot play them, they may be sung a capella. The work comes first. The feelings of the choristers do not come second; they do not come in at all.

In general, no one in the congregation should be choosing anything, nor should there be any perception that the priest, or anyone assisting the priest is making something up for the nonce. Unless you are yourself an artist of world class, when you sit down at the piano to play Beethoven, you should want to disappear, so that the people hear Beethoven and not you. With the Mass, we want no one’s personal interpretation, not even if he was the most learned liturgist in the world. We want the order of the work of art—not whatever, or whoever.

Editor’s note: Pictured above is a detail from “Alleluia” painted by Thomas Cooper Gotch in 1896.

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The Pruning of the Church


Fr Mark Morris (GCU Catholic Community/Facebook)

Fr Mark Morris held a Rosary and Benediction service to atone for the ‘gross offence’ of Glasgow Pride

A priest who offered a service of reparation for the “gross offence against God” of Glasgow Pride has been removed as a university chaplain.

Fr Mark Morris offered a Rosary, Litany and Benediction at Immaculate Heart of Mary Church in Balornock, Glasgow on Monday night.

Glasgow Caledonian University sacked him as Catholic chaplain the following day, saying his views were at odds with those of the educational institution.

University Principal Professor Pamela Gillies said: “Following due consultation Father Mark Morris will not return to his chaplaincy role at the university in September.

Read on at the Catholic Herald

Update: Here’s what Father Z has to say about Father Morris’ sacking:

It is the duty of every Catholic to make reparation for sins, for one’s own and for the sins of others. We were clearly asked by Our Lady of Fatima to make reparation for offenses against her Immaculate Heart. She said, by the way, that if we don’t we face cataclysms.

Do you suppose that men sticking their sexual organs into each other and acting in publicly scandalous ways might be the sort of offense and sin for which we ought to make reparation? So you suppose that women lasciviously groping each other and flaunting their lust in public might be offensive to Mary’s Immaculate Heart? To Our Lord’s Sacred Heart?

In Scotland, a Catholic university chaplain, Fr. Mark Morris, at Glasgow’s Caledonian University, dared to trust our Lord and His Mother.

BBC says Fr. Morris held a service in “reparation for the gross offence to God which is Pride Glasgow”.

Even though the Catechism of the Catholic Church teaches authoritatively that homosexual acts are sins that cry to heaven, the Archbishop of Glasgow, Philip Tartaglia, removed Fr. Morris from his post.

Moreover, Fr. Morris supports the TLM. Joseph Shaw of the Latin Mass Society tweeted that Morris has attended their events. HERE

Keep in mind that, for the homosexualists, parading around in the streets is only the beginning.  Ultimately, they aim at the lowering of the age of consent and forcing you to parade around in the streets at the end of one of their rhinestone studded leashes under the gaze of the tricoteuses.

I wouldn’t be in the least surprised to learn that the Glaswegian Archbishop forced Morris into psychological evaluation. That’s, I hear, what more and more bishops are doing these days… pour encourager les autres.

You can send a supportive message to Fr. Morris


Church Militant tells of an Australian bishop who promotes the notion of multiple sexualities

Humanae Vitae undermined by official websites under Cardinal Schönborn

and finally, Monsignor Charles Pope on our response to the pruning of the Church.

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Catholic historian explains the disturbing history behind Pope Francis’ ‘novel’ rhetoric

From LifeSiteNews:

LAKE GARDA, Italy, July 17, 2018

Dr John Rao

Papal homilies about the “God of surprises,” discourses on the “ideologues of doctrine,” and the upcoming youth synod’s stress on the need to listen to “the voices” inside and outside the Church in order discern the Spirit, may seem new to many Catholics.

But for one noted historian, this language isn’t new at all but is steeped in a “fascist spirit” that emerged in Catholic circles during the interwar period of the 1920s-30s, was carried forth by controversial figures like Teilhard de Chardin, and is now being unleashed.

According to Dr. John Rao, this spirit is irreconcilable with Catholic tradition, involves “a dismantling of definitive faith,” and refuses to allow anyone “to investigate history and investigate ideas.” Ironically, he says, it also uses “dictatorial force” to muzzle those who question it, casting its opponents as “enemies of the Spirit” and “fascists.”

Educated in Modern European History at Oxford University, Dr. Rao is a professor at St. John’s University in New York and is the director of the Roman Forum. His books include Luther and his progeny: 500 years of Protestantism and its Consequences for Church, State and Society, and Removing the Blindfold: 19th Century Catholics and the Myth of Modern Freedom.

The Roman Forum was set up in 1968 by Dietrich von Hildrebrand in order to defend Humanae Vitae and then expanded as other aspects of the Church’s teaching and practice came under attack. As a young man, Rao became closely involved with the project, and in 1991 it was entrusted to his direction. Observing a sometimes narrow vision among traditionally minded Catholics, Rao sought to expand the program by systematically introducing people to the whole of the Church’s tradition history, culture, philosophy and theology.

LifeSiteNews sat down with Dr. Rao at the conclusion of its annual summer symposium on the Gardone Riviera, to discuss the connection between the interwar period and the Church in the current day.

LifeSite: Dr. Rao, in your final lecture at the Roman Forum you made an interesting connection between the interwar period and the ideas that were prevalent then, and the current day.

Dr. Rao: Yes, well let me start with the incident I mentioned about being at a Mass for the commemoration of a murdered carabinieri [an Italian police officer] in 1992 — a Novus Ordo Mass. The priest said Mass properly but it was all very participatory, with everyone applauding one another and being called up to give testimonies of one sort or another, and the person sitting next to me, in Italian, said to me: “Just like the fascists.”And I didn’t know what he was talking about.

Afterwards, he said to me that the priest who had said the Mass had been a very, very fervent fascist in the fascist period. He said the whole democratic spirit of fascism — in the sense of everyone having to be part of a unified community where they were all front-line soldiers transferred to the peace time community — is something that always reminded him of the new Mass.

I was intrigued by this, so I started doing some research, and I discovered a particular historian named John Hellman from McGill University in Montreal. He had written on subjects that revealed the truth of this comment to me. For example, he has one book called Emmanuel Mounier and the New Catholic Left. He has another one called The Knight Monks of Uriage.

I started reading and following up and then realized that the whole spirit that then — I would argue — took possession of the Church in the 1960s, and a lot of the very figures that were involved with guiding commissions to put into practice the decisions of the Council, were people who were connected with movements and ideas from the 1920s and 1930s that were very much steeped in the idea of the importance of energy and will and strength, in a way that made fascism attractive to them — never nazism because it was racist — but fascism in its central theme that all fascists emphasize, which is the importance of the will, of the leader or the leading elements of society and the need to encourage the energy and cultivate and bring to perfection the energy of the people that the leader is guiding.

What that ended up doing was demonstrating, as I did more and more research into it, that all kinds of problems of missionaries, and problems within what’s called “specialized Catholic action” i.e. how do you deal with youth? How do you deal with young laborers in factories? How do you deal with young students? and problems within the liturgical movement, which brought in ties with the ecumenical movement. These problems were very much dealt with and interpreted and answers given by varied representatives of what is very broadly referred to as personalism and the new theology, who were then very active in Vatican II and very influential in shaping men other than themselves who were active in Vatican II.

What was their main theme?

That what had to be done in order successfully to convert the population of the world to Catholicism was to abandon what they argued was a too individualist and a too intellectual, doctrine-tied understanding of what becoming a Catholic involved, in order to understand what the vital energy of different groups was all about. And they popularized the terms “milieu” and “mystique” in this regard.

So they claimed that what the fascists were doing was understanding that there is an energy in a people, or in the German term “folk”, and that what was necessary was to dive into that energy and then guide that energy to its perfection. But what they did was to give this a Catholic interpretation, so that your job — in order to make the world Catholic — was to find out what the youth mystique was, what the young working mystique was, what the young student mystique was, what the mystique of a given parish was, what the mystique of a given people that you wanted to convert, like the Chinese or the Muslims, was all about, and then not approach this with some kind of doctrine and desire to make these people change, but to recognize that their very strength and energy and vitality and successful resistance to your conversion activities was a sign that the Holy Spirit was manifesting itself in these people, and that what you had to do rather than convert them by having them accept doctrine and a certain way of worshipping God, was to yourself dive into this milieu or mystique, hear what they had to say, and then accept this as the voice of the Holy Spirit in your time. And hence the concern about listening to the “signs of the times.”

Then, when you might counter this argument saying that the very many milieu or mystiques that you were supposed to be diving into were contradictory to one another, you had to recognize that you can’t understand the workings of the Holy Spirit but they were all “converging” to one ultimate goal — and this is Teilhard de Chardin’s argument — and that when it emerged you would understand why the Holy Spirit wanted you to accept these.

And it involved the mystique or milieu in the way it then penetrated other milieu of fascism and of Marxism, and of many other phenomena. And in order to be able to move these people in a Catholic direction you would then have to develop liturgies that would respond to these difference mystiques. The only thing is that in the 20s and 30s they were held back from developing this too far because of the fact that there was a strong authority in the Church, and what ended up happening is that, in the course of the Second World War and then the breaking down of basic structures, particularly in France due to France’s defeat, their ideas managed to get more and more of a hold on people. The only thing is that their original fascist interest faded away because they saw energy and strength and vitality in the forces that defeated fascism. Fascism’s greatest failing is that it lost. If it had not lost, it would have been something that would have continued being interesting.

So they switched and they moved down the Marxist direction, and with the aid of Jacques Maritain and his appreciation of pluralism in America as a means of organizing things politically and socially that allowed different milieu to be able to have freedom, they were able to understand that attack on authority that the American system offered, enabled a kind of anarchy, if you could allow this kind of vision to penetrate into the life of the Church. It allowed a kind of anarchy whereby the message of the milieu could come to the fore, and the people who claimed to understand where this was headed would then be able to develop the teaching of the given milieu and then the liturgies that were needed to suit these different milieu in a way that would allow the Holy Spirit finally to come to fruition.

And ironically they could utilize the anti-authority thrust of the whole American pluralist vision to attack anybody who wanted to demand Church authority to control movements down this direction. Ironically they could then attack that by claiming it was fascist in character, in a way that would appropriate the opprobrium that fell upon fascism because of the Nazi experience which they never did share, and then frighten people into silence lest they be identified as fascists, and then enable all of the prophetic figures who were supposedly diving into these different milieu in order to bring them to fruition, to answer the demand of the Holy Spirit to do their work. And everything that’s developed since — it was already developing but has developed still more since the Council in terms of Third World theology and liberation theology and a demand for liturgies and for changes in Catholic doctrine and morals to fit the needs of particular milieu, such as the “LGBT” milieu and every other kind — is connected in a line that you can demonstrate with names, with specific individuals from the 1960s and then onward back to the 20s and 30s. That’s in a nutshell what happens here.

Who was involved in this movement?

To give a particular name in this regard, the Dominican Marie-Dominique Chenu, one of the supporters of the New Theology [Nouvelle Théologie], is a classic example. In the late 1930s, he was promoting various ideas of this sort. In 1941 and 1942, he was connected with the main school that was promoting these ideas at a place called Uriage, outside Grenoble in France, that was supported by the Pétain government. They then broke, like they all did, with Vichy once it was occupied by the Germans and was again involved in the racist policies that they had no interest in. They then moved down a friendlier attitude towards Marxism and then also all of these various Third World developments. They taught people – I’m talking about Chenu – who became active in the liberation theology movements, in Third World theology movements, and the like. And there is name after name after name of the same sort.

You said that this movement sought to identify the new workings of the Holy Spirit in various milieu, even contradictory ones. How do proponents of this vision reconcile it with Tradition?

They can’t.

So what does Tradition mean for them?

Tradition is an ever evolving phenomenon until you “converge,” I suppose, using Teilhard’s term, at the “Omega Point. ” For example, one writer named Emile Poulat, who wrote a history of the worker-priest movement, is in effect a kind of continuer of this whole vision, and he makes the work of the Church, and what you have to do to teach and guide people, analogous to the movement of the Israelites out of Egypt into the promised land, so that any questioning of this would require your wandering in the desert. You just have to accept it.

I mentioned in the lecture I gave that one of the elements that plays a role in developing these arguments are certain strains of Russian Orthodox thought that were very active and influential in Maritain’s circles in France in particular, and then in London and Oxford, which argued against the supposedly exaggerated intellectual, doctrinal position of the Roman Church, the need for trust in the Holy Spirit. There’s no way, ultimately, of judging whether this is really the Holy Spirit or not, so that a man like Jacques Maritain, who on a practical level plays with a lot of these themes, on a philosophical level can never go down that same direction. I mentioned in my lecture that he had a critique of a more radical position of a man like Emmanuel Mounier because he said that since they remove intellectual categories from this whole thing, they are ultimately spiritually barren before any Ramakrishna.

What I also argued was that I don’t believe Maritain would have ever accepted the kinds of ideas I’ve just mentioned as such. Nor would Paul VI ultimately, because they are too tied to the whole Christian doctrinal position. But on a practical level, with their withdrawal from the use of authority and then their opening to pluralism, they created precisely the kinds conditions in which these anarchic milieu — and then the prophetic witnesses supposedly — to the Spirit of the milieu could create a million kinds of Catholic theology with a million kinds of liturgies responding to it, attacking anybody who referred to anything that happened before the Second Vatican Council as an “enemy of the Holy Spirit” and a fascist. I don’t mean this as a joke. There is lurking behind their arguments that if you bring up anything that took place before the Council, there is something in your spirit leading to Auschwitz.

The Vatican is hosting a Synod on Youth in October. At a recent press conference to present its working document [Instrumentum laboris], synod organizers described the new document as “the moment of convergence in listening to all the components of the Church and also to different voices that do not belong to it.” These voices, they said, included those of young Catholics, non-Catholics, Muslims, atheists, and so-called “LGBT youth.” How should people see and understand this in light of what you have said?

That this is in continuity with something of what is ultimately at the basis of the fascist spirit. I think that in one way or another all of the manifestations of modernity have this character to them: all of them are involved in a dismantling of reason and the value of reason. They are all of them a dismantling of definitive faith that’s made alive through grace that’s tied to a specific historic event and what flows from that specific historic event — the Incarnation and then the Passion and the Resurrection. It involves hiding its past because of its refusal to allow anyone to investigate history and investigate ideas, and shouting louder than other people. I read some quotations in my lecture from people connected with this school that existed for a couple of years at Uriage, where all of these various influences had their impact. DeLubac was there at the school. The ideas of people like Yves Congar, who was not at the school, were present. The ideas of Teilhard were influential, and Mounier was very much involved in this school until political problems removed him from it.

I cited certain quotations involving an attack against Christian doctrine, an attack on Christian practices and devotion that sounded exactly like certain very nasty attacks on Christian devotionalism and practices coming from very high sources indeed this day. Exactly the same.

And while I’m talking about that, in that regard — and this is after being pointed down this direction by various other people— I personally think that the attacks on Pope Francis as somehow being a Marxist are misplaced. I think he’s a fascist. He’s a Peronist and he’s got that same mentality. The only thing is that the only way you would know what fascism really means as opposed to how people use that term in order to just belittle whoever they don’t like, is by studying history and ideas, and that’s what’s not allowed you by this. You’re against the Holy Spirit if you do that.

And the solution?

Return to tradition. It’s either the victory of raw will power and force — dictatorial force — or it’s a return to the tradition, which means a return to faith, grace and reason together. How that will happen I have no idea.

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The Lies of the Spanish Left in their “Law of Historic Memory”

The Valley of the Fallen (El Valle de Los Caidos) from afar

Scant notice has been given by the international media to one of the most notorious anti-Catholic ambitions of Spain’s new socialist Prime Minister, Pedro Sánchez, and which is contained in a twisted one-sided version of “The Law of Historic Memory”. Based on the information in this document that is meant to recall the events of the Spanish Civil War (1936-1938), Sánchez and his party (PSOE) wish to remove the earthly remains of General Francisco Franco (d. 1975) from the war memorial mausoleum, Valley of the Fallen, where his body was finally laid to rest, and later to reform or destroy the massive monument.

The Socialists’ systematic manipulation of the historical facts surrounding Spain’s disastrous Civil War and their blatant myopia towards the real motives that started it all off, is typical of the workings of extreme left wing politicians like PSOE leader Pedro Sánchez, Podemos leader, Pedro Iglesias, and their assortment of radical followers. They also either flatly deny, or prefer to ignore, the barbaric genocide of thousands of helpless members of the Spanish clergy at the hands of the ‘Popular Front Socialists’ (made up of groups of Liberals or Republicans, hard-line Communists, anarchists and common thugs) both before and during the early part of the war, their persecution of Catholic laymen, and their wanton needless destruction of hundreds of churches, shrines and Catholic symbols.

With the construction after the war, won by the Spanish Nationals under Franco, of the Valley of the Fallen where numerous victims from both sides of the contention lie buried (another of the facts overlooked by the socialists) these inheritors of the Popular Front fighters, in their revenge for their dead that lie there and for having lost the war, chose to see it as a symbol of Fascist power. In their failed attempt to wipe out Catholicism from the heart of Spain, these radicals are therefore calling for its destruction.

In reality, sitting in an immense and beautiful forested valley, with its enormous Cross reaching the skyline – the symbol of Man’s redemption through the sacrifice of Our Saviour Jesus Christ – the Valley of the Fallen is a poignant reminder of the tragic futility of war, especially civil warfare, where brother fights to the death against brother over conflicting ideologies.

Below is my translation of a Spanish YouTube video that brings up just a few of the true facts the “inheritors”, or descendants, of those Reds of the Spanish Civil War wish to blot out from our memory. The title is: THE REVENGEFUL Law of Historic Memory. And subtitled: The Truth on the LAW OF HISTORIC MEMORY.

“Since nothing is more beautiful than knowledge of the truth, nothing is more shameful than to approve a lie and take it for truth.” (Ciceron)

We are living in times that appear almost science fictiontional, where there are those who desire to exercise full power over history, adding or taking away from it according to their own whims. To do this they have invented a law that will place economic sanctions, or imprison, or even exclude from exercising their profession for fifteen years, anyone who contradicts the theory of the present government on “The Law of Historic Memory” [La Ley de Memoria Histórica”.

And so I ask myself, since when did political parties dictate what took place in history, without examining the evidence? Well then, let me welcome you to democracy of the twenty first century! But what is really behind all this?

It is to maintain the Spanish in ignorance [of the truth] because for as long as the people remain in ignorance, the easier it will be to direct their future, and to also extol the virtues of the Republic that no sooner had they gained power were calling for the burning and down of churches and assassination. This culminated in the shooting through the neck of the opposition leader, Calvo Sotelo, by militant socialists,  All so very “democratic”!

This is precisely what led to the uprising of the National forces. Because no, in reality the Republic was anything but a pacific and Democratic Party, an image they have been trying to sell us for years.

In the words of one of the founding fathers of the Republic, Gregorio Marañón :

“My respect and love for the truth obliges me to recognise that the Republic has been a tragic failure. For many years to come we shall be cursing the stupidity and thuggery of those criminal cretins, and we would still not have finished doing so. Knowing this, how can one find faults with the other side, even if there were any?

“This picture, taken by a Paramount News-reel representative and received by air from Madrid yesterday (in 1936), illustrates an outrage which has no parallel in the photographs published by The Daily Mail of the Spanish Reds’ war on religion. It shows a Communist firing squad aiming at the colossal Monument of the Sacred Heart on the Cerro de los Angeles, a hill a few miles south of Madrid.”

Finally, after various members of his family had been assasinated, Gregorio Marañón had to go into exile in France until the war was over when he could return to Spain. The same occurred to other founding fathers of the Republic,  José Ortega y Gasset and Ramón Pérez de Ayala. Will the commissioners of “The Law on the Historic Memory” include this in their version of the events, or will they leave out these [uncomfortable] facts?  The leader of the socialist party, Largo Caballero, had already warned in February 1936, that if his party, PSOE, lost the elections then they would have to resort to violence before they’d ever allow the right wing party to govern. So much for democracy!

In effect, the coalition of socialists, anarchists and communists – the “Popular Front” (Frente Popular) – won the 1936 Elections, but what they won’t tell you today is about the manipulations and total fraud that the whole thing was. In those provinces where the results of the voting count was not to the liking of the left wing radicals, they accused all the other parties of fraud and began on a recounting of the votes that would systematically favour them, whilst detaining the representatives of these other parties. Do you still believe in the story of democracy?

[An old woman talks]:

“The 1936 Elections were won by the Socialists (called Reds)… and they made our lives unbearable.”

But that’s not all. Do you know what would have happened if the Popular Front party had won the [Civil] War? Spain would have become a satellite state of the USSR.

This is the Puerta de Alcala, Madrid, in 1938. So, who was it that administered weapons to the Popular Front fighters? The USSR Communists. More than 2000 Soviet Communists participated in the Spanish Civil War, [with weapons and machinery].  The Soviet Communists came to Spain to give us lessons in democracy! These [Communists], whose ideology has been the bloodiest of all times, have more than 100,000,000 deaths on their hands, according to the most prestigious public Centre of Investigation and Science in France. And after all this, the inheritors of those Communists have the insolence to come and lecture to us on death and war.

Another event that the adherents of the Historic Memory have forgotten is that the very first historical bombing in modern warfare of a civilian population was committed by the Popular Front on the first day of the war, on 18th July, 1936. But it wasn’t the only one! Within only twelve days their aviation had bombed populations in Zaragoza, Córdoba, Seville, Toledo and various other locations in the control of the ***[inaudible]. Although the bombardment you are possibly most familiar with is that of Guernica, right? I can assure you that it is not by chance. When a particular version of an event is repeated over and over again, it becomes the only accepted truth, something that is not new to these enemies of Spain.

Likewise, the burning of churches in 1936, something they have begun to do again in 2018, although it doesn’t interest the mainstream media to cover such incidents. Only between the months of February and July 1936 they destroyed or desecrated 411 churches and committed over 3,000 politically or socially motivated grave acts of violence. Do you still believe their position was that of a perfect democracy?

But let’s talk about one of the favourite pastimes of the “Reds”, that of displaying dead bodies [in public]! In 1936 they started to profane tombs inside churches, digging up the corpses of nuns buried there. In 2018 they are preparing to do the same with the Valley of the Fallen [Valle de los Caidos] . They must harbour some sort of fetish with dead bodies that prevents them from concentrating on the living. But it’s the living who are suffering from unemployment, poverty, precarious situations and useless work contracts.

And how can we forget the martyrs of Paracuellos where the largest mass grave in the whole of Spain was found? Surprise, surprise! The adherents of the Historic Memory took no interest in this mass grave because the remains lying there were not from their side of the war. This is something that demonstrates very clearly once again that they are motivated solely and exclusively by feelings of vengeance. In the same way as, when earlier in 2018 they uncovered another mass grave in Alcalá de Henares and found that the bodies lying therein were those from the National side, they became  totally disinterested.

Their concentration camps, random killings, mock trials, opening of prisons [to release criminals], shootings through the head without a trial… all of this is what they want to wipe out with their “Historic Memory” in order to criminalise only one side in the war, the National side. It would be a terrible injustice to the victims to let them get away with this and falsify the true history. We either talk of crimes committed on both sides [of the contention] or we talk of neither. Otherwise we will not permit such a serious manipulation of the truth.

Señores Politicians, have you forgotten about Mother Apolonia Lizárraga, hung up by a hook and sawn up gradually into bits while still alive, and then thrown as food to pigs by the CNT militants for refusing to denounce her faith? Where is the Historical Memory for her? Are you going to condemn and outlaw the CNT [culprits] in these times of democracy in the same way as you are doing with the patriots? I doubt it very much.

[You won’t] because you are a band of revengeful hypocrites and because you are trying to now win a war that you started, and then lost, 80 years ago! Instead of burying the past and allowing the Spanish people to live in peace once and for all, you are dedicating your time to keeping up the flame of hatred between brothers [compatriots], and that is something we’ll never forgive you for.

Good Spanish people, we shall not let ouselves be taken in by their demogoguery and curtains of smoke. We will continue to fight for real social justice for all Spanish citizens, just as we always have done, and always will do, how ever much they try to persecute and silence us.

The true Spain will never give in!


Spanish speakers may also be interested in this 29 minute video interview with lawyer and historian, Sr. Barcenas, who has studied and written extensively on the real facts about the Valley of the Fallen, both at the time of its construction and in the aftermath. (Unfortunately I have been unable to fix English subtitles to the video.)

For further reading: SPAIN’S CRUSADE, 1936-39

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“Receive, my beloved son, this Scapular”

“Whoever dies wearing this garment will be preserved from eternal flames”
(Words of Our Lady of Mount Carmel to Saint Simon Stock)

Today the Church celebrates the feast of Our Lady of Mount Carmel. On 16th July, 1251, Our Lady appeared to a holy English Carmelite, Saint Simon Stock.

St Simon Stock was, at that time, Superior General of the Order of Carmelites. He was in dire straits because his Order was in very serious trouble, being despised, persecuted and even threatened with extinction. A man of living faith, Saint Simon never ceased to implore the help of the Blessed Virgin, and he also asked for a sign of what he would hear.

Moved by the anguishing supplication of this fervent son, Our Lady brought him from Heaven the Holy Scapular and spoke to him these words:

“Receive, my beloved son, this Scapular of thy Order: this shall be to thee and to all Carmelites a privilege, that whosoever dies clothed in this shall never suffer eternal fire … It shall be a sign of salvation, a protection in danger, and a pledge of peace.

I, the Mother of Grace, shall descend on the Saturday after their death and whomsoever I shall find in Purgatory, I shall free, so that I may lead them to the holy mountain of life everlasting.”

From this merciful intervention of the Mother of God, the Carmelite Order has flourished around the world! The Scapular began to traverse its miraculous trajectory, as a sign of Our Lady’s alliance with the Carmelites and with all humanity.

Seventy years later, Our Lady appeared to Pope John XXII and made him a new promise, considered a complement to the first: “If on the day of their passage in the other life they (the children of Carmel) are brought to Purgatory, I will descend on the Saturday following their death, and I will deliver those whom I find there, and bring them back to the holy mountain and to eternal life. “. This second promise of Our Lady was at the origin of the famous Sabbatine Bull of Pope John XXII, published on 3rd March, 1322, confirmed later by several Sovereign Pontiffs like Alexander V, Clement VII and Paul III.

At first, the Scapular was for the exclusive use of the Carmelites. Later, the Church, wishing to extend the privileges and spiritual benefits of this use to all Catholics, simplified its size and made the conditions to receive it accessible to everyone.



O Mary, Beauty of Carmel, make me worthy of your protection, clothe me with your scapular, and be the teacher of my interior life.

The Blessed Virgin is a Mother who clothes us with grace and takes our supernatural life under her protection, in order to bring it to its full flowering in eternal life. She, the Immaculate, full of grace from the first moment of her conception, takes our souls stained by sin, and with a maternal gesture, cleanses them in the Blood of Christ and clothes them with grace, which, together with Him, she has merited for us. We can truly say that the garment of grace was woven by the blessed hands of Mary, who day by day, moment by moment, gave herself entirely, in union with her Son, for our salvation.

Legend tells of the seamless robe which the Blessed Virgin wove for Jesus; but, for us–and in reality–she has done much more. She has cooperated in obtaining the garment of our eternal salvation, the wedding garment in which we shall enter the banquet hall of heaven. How she longs that this robe be imperishable! From the moment we received it, Mary has never ceased to follow us with her maternal gaze, to safeguard within us the life of grace. Each time we are converted and return to God or rise again after falling into sin–be it great or small–each time we increase in grace, all, everything, is effected through Mary’s mediation. The scapular, the little habit, that our Lady of Mount Carmel offers us, is only the external symbol of her unceasing, maternal care: the symbol, but also the sign, the pledge of eternal salvation. “My beloved son,” Mary said to St. Simon Stock, “take this scapular … whoever dies clothed in it will not suffer eternal fire.” The Blessed Virgin gives the assurance of the supreme grace of final perseverance to all who wear worthily her little habit.

“Those who wear the scapular,” said [Venerable] Pius XII, “profess to belong to Our Lady.” Because we belong to Mary she takes special care of our souls. One who belongs to her cannot be lost or be touched by eternal fire. Her powerful maternal intercession gives her the right to repeat, for her children, the words of Jesus: “Holy Father … those whom Thou gavest Me have I kept; and none of them is lost” (John 17:12).


O Mary, flower of Carmel, fruitful vine, splendour of heaven, who brought forth the Son of God yet remained a Virgin, sweet and Immaculate Mother, grant the favours your children implore, O Star of the sea” (St. Simon Stock).

O most Blessed Virgin: has anyone ever invoked your aid without being helped? We, your little children, rejoice with you for all your virtues, but particularly for your mercy. We praise your virginity, we admire your humility; but for the needy, mercy has even a sweeter savour. We have a more tender love for mercy, we recall it more often, and we invoke it more frequently. Truly your mercy has obtained the redemption of the world; together with your prayers, it has secured the salvation of all mankind. Oh Mary, who can measure the length, breadth, height and depth of your mercy? Its length reaches to the end of time, to help all who call upon it; its breadth encompasses the whole world, for all the earth is full of your goodness! The height of your mercy has unlocked the gates of the heavenly city and has obtained the redemption of those who dwell in darkness and the shadow of death. By you, O Mary, the erring are brought back to the right road and heaven is filled. Thus your most powerful and merciful charity is poured over us like a compassionate and helpful love” (St. Bernard).

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Reflection for the 15th Sunday in Ordinary Time – Cycle B, 2018

Image result for sent disciples out 2 x 2

FIRST READING      Amos 7:12-15

Amaziah, priest of Bethel, said to Amos, “Off with you, visionary, flee to the land of Judah! There earn your bread by prophesying, but never again prophesy in Bethel; for it is the king’s sanctuary and a royal temple.” Amos answered Amaziah, “I was no prophet, nor have I belonged to a company of prophets; I was a shepherd and a dresser of sycamores. The Lord took me from following the flock, and said to me, Go, prophesy to my people Israel.”

SECOND READING      Ephesians 1:3-14

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavens, as he chose us in him, before the foundation of the world, to be holy and without blemish before him. In love he destined us for adoption to himself through Jesus Christ, in accord with the favor of his will, for the praise of the glory of his grace that he granted us in the beloved. In him we have redemption by his blood, the forgiveness of transgressions, in accord with the riches of his grace that he lavished upon us. In all wisdom and insight, he has made known to us the mystery of his will in accord with his favor that he set forth in him as a plan for the fullness of times, to sum up all things in Christ, in heaven and on earth. In him we were also chosen, destined in accord with the purpose of the One who accomplishes all things according to the intention of his will, so that we might exist for the praise of his glory, we who first hoped in Christ. In him you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, were sealed with the promised Holy Spirit, which is the first installment of our inheritance toward redemption as God’s possession, to the praise of his glory.

GOSPEL       Mark 6:7-13

Jesus summoned the Twelve and began to send them out two by two and gave them authority over unclean spirits. He instructed them to take nothing for the journey but a walking stick—no food, no sack, no money in their belts. They were, however, to wear sandals but not a second tunic. He said to them, “Wherever you enter a house, stay there until you leave. Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them.” So they went off and preached repentance. The Twelve drove out many demons, and they anointed with oil many who were sick and cured them.

My sisters and brothers in Christ,

Today we hear about how God chooses people for particular missions within the Church and about how God chooses all of us who believe to give witness to Him. Far too often we have no sense of being called or a sense that God might be asking something of us. Instead, God calls each one of us and invites us to follow Him and to proclaim His message to others.

The first reading today is from the Prophet Amos. We can almost laugh at ourselves when we speak of him as a prophet. The Prophet Amos tells us: “I was no prophet, nor have I belonged to a company of prophets; I was a shepherd and a dresser of sycamores. The Lord took me from following the flock, and said to me, Go, prophesy to my people Israel.”

Most of us have no sense of being called. We are very much like this Prophet Amos, going about our own business and doing what we have to do to earn our living and get along in life. Amos tells us, however, that he was taken by the Lord from following his flock and told to prophesy to God’s people Israel.

By our baptism, each of us is called to take up this same role and to be priest, king and prophet. We are called to be priests because we are called to intercede for others. We are called to be kings because we are called to serve other. We are called to be prophets because the word of God must be proclaimed by us. We should never confuse this form of priesthood with the ordained priest. Nevertheless it is priesthood because the role of priesthood for all of us, whether ordained or not, is to intercede for others with God. For most of us it is clear that we are not kings in the normal sense of that word, but with an understanding that kingship is really about serving others, then we can recognize that true kingship is given to all who serve others and seek their wellbeing and good. And the role of the prophet is simply to proclaim the word that God has given to us. Prophecy does not come from us but is a matter of our proclaiming the word of God and what it means for our world.

The second reading today is from the Letter to the Ephesians and we are this: “In him we were also chosen, destined in accord with the purpose of the One who accomplishes all things according to the intention of his will, so that we might exist for the praise of his glory, we who first hoped in Christ.” We are called, we have been chosen. Why? For His glory, for the praise of His glory. We can really be transformed when we recognize that each of us is chosen. Faith has not just “happened” to us. No, we have been chosen and must respond to that calling, that choice. We have heard the word of truth, the gospel of our salvation, and have believed in him and have been sealed with the promised Holy Spirit.

We can live our whole lives without recognizing this call. We can live all our lives without recognizing that we have been sealed with the Holy Spirit. Our Scriptures and our Church keep telling us these realities and so often they go over our heads and we don’t understand.

The Gospel of Mark today tells us about the role of the twelve. They are called. They are chosen. They are sent out. They are given a mission. How much easier for us if God only chose them and not us! How much easier for us if only the pope, the bishops and the priests must have responsibilities for preaching and spreading the word of God and the joy of His Church! Instead, we are a chosen people and the pope and the bishops and the priests are only there to serve the whole Church which is all of us.

Perhaps some of us remember before the Second Vatican Council when many of us thought of the Church as basically priests and religious—both religious sisters and brothers. In the Council nothing new was proclaimed. Instead, the Council sought to renew the Church so that all believers could recognize the dignity of one another. Through the Council we were invited to recognize, not as something new but as something that had always been taught but not always understood—that all of us who believe are the Church and that within the Church there are various roles but those roles don’t make anyone better or worse. The roles are just service. We see this teaching already and very clearly in the Apostle Paul.

Today we are invited, each one of us, to recognize our own calling and to seek to know what God asks of us in order to spread the Kingdom. Let us open our hearts and our minds in faith.

Your brother in the Lord,

Abbot Philip

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10 Quotes About Hell from the Saints


Hell is a real place. You don’t want to go there!

On 13th July 1917, at Fatima, Our Lady showed the terrifying vision of Hell for no more than a few split seconds to the three little visionaries. But the unspeakable horror of Hell and the unbearable thought that anyone at all could end up there, changed their lives forever.

All of us will eventually die and face judgement before God. If we die in a state of grace we’ll go to Heaven (with perhaps a temporary period of cleansing in Purgatory first). If we die in mortal or Original sin, then we go straight away to Hell for all eternity, with no hope for redemption.

If that scares you, that’s okay. Yes, we should choose God out of love, but the Church has always taught that the threat of eternal punishment can have a very salutary effect on leading people away from sin and toward God.

So repent, go to confession, decide to amend your life and avoid the occasions of sin. Grow close to Jesus and Mary through prayer, spiritual reading, the Sacraments and devotional practices. Love your neighbour as yourself, for what you do to one of these little ones, you do to Christ (Matt.xxv,40).

Then you will have peace of mind and heart. And no fear of death.


Here are 10 quotes from the saints about this real place of punishment:

1) “I am filled with fear and trembling, and all my bones are shaken at the thought of that unhappy country of the damned.”

(St. Bernard)

2) “I saw the torments of hell and those of purgatory; no words can describe them. Had poor mortals the faintest idea of them, they would suffer a thousand deaths rather than undergo the least of their torments during a single day.”

(St. Catherine of Siena)

3) “Poor Judas! Above seventeen hundred years have elapsed since he has been in Hell, and his Hell is still only beginning.”

(St. Alphonsus Maria de Liguori)

4) “The natural fire that we see during this life has great power to burn and torment. Yet this is not even a shadow of the fire of Hell.”

(St. Anthony Mary Claret)

5) “The wicked bodies of the condemned shall simmer and blaze in those living fires.”

(St. Cyprian of Carthage)

6) “Alas! Of what kind is that place of wailing and of gnashing of teeth… at which even Satan shudders? O Woe! What kind of place is it, where the unsleeping worm dies not? What dread misery to be sent into outer darkness? Of what kind of angels placed over these torments, who pitiless and frightful, punish by casting in there, while at the same time the reproach most grievously? Then shall those already in the midst of the torments cry out with pleading voices, and there will be no one to speak for them to the Lord, and they shall not be heard.”

(St. Ephrem of Syria)

7) “Let us fancy we see hell, and imagine what is worst to behold – a horrible cavern full of black flames. Sulphur, devils, dragons, fire, swords, arrows, and innumerable damned who roar in despair. Imagine the worst you can, and then say, ‘All this is nothing compared to hell.’”

(St. Ignatius of Loyola)

8) “No more is it possible for the evildoer, the avaricious, and the treacherous to hide from God than it is for the virtuous. Every man will receive the eternal punishment or reward which his actions deserve. Indeed, if all men recognized this, no one would choose evil even for a short time, knowing that he would incur the eternal sentence of fire. On the contrary, he would take every means to control himself and to adorn himself in virtue, so that he might obtain the good gifts of God and escape the punishments.”

(St. Justin Martyr)

9) “Alas! I could not bear the sight of them. How could I, as the mere noise of these despairing yells caused me an unbearable horror?”

(St. Lydwine of Schiedam)

10) “Do not neglect the grace that is offered to you. The God who offers the sinner pardon, does not promise him tomorrow.”

(St. Wolfrand)


Find more quotes HERE


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In their own words – What transgender activists have in store for your children.


From: LifeSiteNews


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I’m often told, when I address the transgender ideology, that it is an exaggeration to claim that trans activists actually wish to impart their ideology to children. Surely, people say, all trans activists really want to do is help teenagers who are grappling with genuine issues of gender identity and confusion—and thus to claim that trans activists wish to impart or apply their ideology to young children is simply fear-mongering. I wish that were the case, but a survey of the evidence indicates that this analysis is about facts, not fearmongering.

To illustrate just how radical the transgender ideology is, consider some advice given to parents at a 2016 conference (attended by over 400) people by Dr. Diane Ehrensaft, who is a developmental psychologist and the author of The Gender Creative Child. She is one of the key proponents of determining a child’s gender through careful observation, followed by affirmation of whatever the child says or acts upon—including very early transition, if that happens to be the case. She is a very influential figure within the trans movement, sitting on the board of directors of Gender Spectrum, a San Francisco trans advocacy organization, as well as serving as the director of the University of California-San Francisco children’s hospital gender clinic.

If you would like to understand what the transgender movement is all about, you can watch the 2016 Jon E. Nadherny/Calciano Memorial Youth Symposium in its entirety. The guest speakers bluntly lay out their agenda and explain how they are capturing the hearts and minds of the next generation, resulting in both sky-rocketing numbers of trans-identified youth as well as young people supportive of the trans ideology. One speaker showed a cartoon that had one parent asking another parent who was pushing a stroller whether her child was a boy or a girl. “I don’t know,” the mother replied. “It can’t talk yet.” It wasn’t meant as a joke.

After Ehrensaft’s presentation, one mother stood up to ask how best to “explain gender to a three, for, and five-year-old? My daughter asks a lot of questions about gender expression and identity without knowing what she’s asking, but I don’t quite have the language to talk to her about it…Is that a boy, is that a girl, what does it mean to be a boy, what does it mean to be a girl? Is it because they have a penis? Is it because they have a vagina? And I don’t quite know how to use language to talk about gender…” Dr. Diane Ehrensaft’s answer gives a clear picture of how trans activists wish to impart the ideology of gender fluidity to children:

First of all, in terms of the question is that a boy or is that a girl, I would say we don’t know—we’ll have to ask them. So that would be the start, that only they know for sure. Some people like to be asked and some people don’t. I’d say you know, some people think (because by three you’re learning) that if you have a penis you’re a boy and if you have a vagina or a vulva you’re a girl, but actually it’s not like that. It’s not like that at all. If you’re a boy it’s because your mind is telling you I’m a boy. If you’re a girl it’s because your mind is telling you you’re a girl. Some girls like to wear dresses and some girls like to dress as Darth Vader—that’s a people thing, but there are some people where we live who think one thing is a boy thing and one thing is a girl thing. So there is a teaching moment there. Kids by three know their culture. Remember I said gender socialization starts at two? So we have to sometimes unsocialize those messages with new messages. Then the next thing is: Some people think there is only two genders. But there is lots and lots of genders—it’s just like a rainbow. It has all different colors. And then I’d stop there because that’s almost way too many words already for a three-year-old.

There you have it, in her own words: Children must be “unsocialized” out of antiquated beliefs such as the idea that men have penises and women have vaginas, or that there are only two genders. Instead, children as young as three years old are to be told that you can be whatever you decide to be, regardless of biological reality. When children meet adults who have not yet relinquished common sense, they will be gently introduced to the concept of transphobia.

Ehrensaft’s views do not simply extend to children between the age of toddler and kindergarten, either. A father stood up to ask her another question: “A very strong message people have been talking about this morning is listening to the child, and letting them tell us. I’m just wondering if there are recommendations for pre-verbal children, so between the ages of one and two, suggestions for how to approach the topics that we’re talking about today?” Unsurprisingly, Ehrensaft had advice regarding “pre-verbal children” who can’t talk yet, too:

So the question is, what about the kids between one and two who are just developing language, or may not have it yet? They’re very action-oriented. This is where mirroring is very important, and listening to actions. So let me give you an example. I have a colleague who is transgender, and there is a video of him as a toddler—so he was assigned female at birth—there is a video of him as a toddler tearing barrettes out of then-her hair and throwing them on the ground and sobbing. That’s a gender message! And when it happens not just once or twice or three times, that’s a gender message. Sometimes kids between the age of one and two with beginning language will say “I boy!” when you say girl. Those two words: “I boy.” That’s not a pre-verbal, but an early verbal message. Sometimes there is a tendency to say, well honey, no, you’re a girl, because little girls have vaginas and you have a vagina so you’re a girl. And then when they get a little older you’ll hear them say: Did you not listen to me? I said I was a boy with a vagina. But they can’t say that between one and two, but they can show you by what they want to play with, and if they feel uncomfortable about how you are responding to them and their gender if you are misgendering them. So you look for those kinds of actions, like tearing a skirt off. There was one, I think this was in the Barbara Walters special, where this child wore the little onesies with snap-ups in between the legs, and at age one would unsnap them to make a dress and have the dress flow. This was a child who was assigned male. That’s a preverbal communication about gender, and the message back should not be to negate any of those expressions, but to go with them and see where they go. So that’s my sense about the one to two-year-olds. Children will know as early as the second year of life. They probably know before, but they’re pre-pre-verbal.

In Ehrensaft’s view, a child throwing a tantrum and pulling out her barrettes, or a boy opening his onesie, or children simply playing make-believe—these are all reasons to believe that your child may not be the gender they were “assigned.” Despite evidence telling us that up to 80% of children who genuinely do struggle with gender dysphoria will later grow out of it, and the incredible danger that physical and chemical mutilation poses to the physical and mental well-being of children who decide to transition at a young age (which is already giving birth to the phenomenon of “detransitioning”), Ehrensaft advises parents to be on the lookout for signs that their child might actually be of the opposite gender—or any of an assortment of different genders, some of them yet unnamed and presumably undiscovered.

Trans activists are especially focused on young people because they rightly feel that indoctrination is more effective at a younger age. The fact is that experts like Ehrensaft are the ones informing new sex-ed curriculum for schools, new governmental policies, and new social responses to the transgender ideology. In her view, her ideology applies even to children under the age of five, including those who are “preverbal.” Most parents are unaware of what activists like Ehrensaft believe and teach, but it is incredibly important for people to be aware of what this ideology constitutes, and to find out whether it has infiltrated the curriculum of your local schools, as well.

Trans activists are waging a war for the hearts and minds of the next generation. Don’t fool yourself: That means your children, too.

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The Great Secret of Fatima and the Most Precious Blood of Jesus

The Trinitarian and Eucharistic Vision seen by Sister Lucia of Fatima on June 13, 1929 in her convent chapel in Tuy, Spain)

One hundred and one years ago, at Fatima on July 13, 1917, Our Lady chose to give to the Church Militant a Great Secret, in three distinct parts, in the same month in which the Church commemorates the Precious Blood of Jesus. As I asked in my book, Fatima: The Signs and Secrets: Is there a connection between each of the three parts of the Great Secret and July, the month of the Precious Blood? After all, St. Peter says (cf. 1 Pet. 1:18-20) that we “know that we were redeemed with the Precious Blood of Christ, as of a lamb unspotted and undefiled, foreknown indeed before the foundation of the world, but manifested in the last times.”

The First Secret of Fatima, which provides the means to save poor sinners of this era from hell, offers the only spiritual remedy willed by the Most High God, i.e., worldwide devotion to the Immaculate Heart of Mary. The Second Secret tells the Church Militant, from the Pope and bishops to the lay Catholic in the pew, how to administer the remedy. It includes two specific requests, conditional prophecies, and an infallible promise of robust spiritual health and vitality for the Church and the world when the remedy is employed. The Third Secret, insofar as only the Vision is known (but not Our Lady’s words explaining it), describes what seems to be a particular historic era that will culminate in the Church’s Way of the Cross.

The Great Secret Revisited

The First Secret opened with Our Lady momentarily showing the children a terrifying vision of hell. Then the Virgin said “so kindly and so sadly: You have seen hell where the souls of poor sinners go. To save them, God wishes to establish in the world devotion to my Immaculate Heart.”

“If what I say to you is done, many souls will be saved and there will be peace. The war is going to end; but if people do not cease offending God, a worse one will break out during the reign of Pius XI. When you see a night illumined by an unknown light, know that this is the great sign given you by God that He is about to punish the world for its crimes, by means of war, famine, and persecutions of the Church and of the Holy Father.”

Then begins the Second Secret: “To prevent this, I shall come to ask for the consecration of Russia to my Immaculate Heart, and the Communion of Reparation on the First Saturdays. If my requests are heeded, Russia will be converted, and there will be peace. If not, she will spread her errors throughout the world, causing wars and persecutions of the Church. The good will be martyred, the Holy Father will have much to suffer, various nations will be annihilated. In the end, my Immaculate Heart will triumph. The Holy Father will consecrate Russia to me, and she will be converted, and a period of peace will be granted to the world.”

A Vision of the Church’s Calvary

Like the First and Second Secrets, the Third Secret of Fatima has two parts. It begins with the words written in Lucia’s Fourth Memoir, “In Portugal, the dogma of the Faith will always be preserved etc.” At some point, the children saw another Vision (described below by Lucia), but the Church Militant and the world still await the publication of the Virgin’s words that describe this mystifying Vision. Let us again look at Lucia’s description of it, which indicates a modern-day Calvary for the Church:

“After the two parts which I have already explained, at the left of Our Lady and a little above, we saw an Angel with a flaming sword in his left hand; flashing, it gave out flames that looked as though they would set the world on fire; but they died out in contact with the splendour that Our Lady radiated towards him from her right hand: pointing to the earth with his right hand, the Angel cried out in a loud voice: ‘Penance, Penance, Penance!’ And we saw in an immense light that is God: ‘something similar to how people appear in a mirror when they pass in front of it’ a Bishop dressed in White ‘we had the impression that it was the Holy Father.’ Other Bishops, Priests, men and women Religious going up a steep mountain, at the top of which there was a big Cross of rough-hewn trunks as of a cork-tree with the bark; before reaching there the Holy Father passed through a big city half in ruins and half trembling with halting step, afflicted with pain and sorrow, he prayed for the souls of the corpses he met on his way; having reached the top of the mountain, on his knees at the foot of the big Cross he was killed by a group of soldiers who fired bullets and arrows at him, and in the same way there died one after another the other Bishops, Priests, men and women Religious, and various lay people of different ranks and positions. Beneath the two arms of the Cross there were two Angels each with a crystal aspersorium in his hand, in which they gathered up the blood of the Martyrs and with it sprinkled the souls that were making their way to God.”

Truly, the Third Secret Vision is a sobering one. It brings to mind what was said by Our Lord, appearing to St. Margaret Mary Alacoque with His Sacred Heart torn and His Body so grievously wounded: “Behold the state to which I am reduced by My chosen people that should have appeased My justice, and that instead persecute Me. If they amend not, I will chastise them severely. I will withdraw the just and the innocent, and immolate the rest in My just anger, inflamed against them by their sins.” Christ’s warning came to pass in the French Revolution and the 19th century’s subsequent revolutions.

As St. Jean-Marie Vianney once said, “The good God asks not for the martyrdom of our body, but asks for the martyrdom of our hearts and wills.” Fr. Faber noted, “Each age is a stray sheep from God; and the Church has to seek it and fetch it back to Him…Each age needs persuading in a manner of its own,” but as he also observed, “Works of mercy are not attractive to hearts untouched by love.”

Only a few years before the Fatima apparitions, Fr. Waltz of esteemed memory also remarked, “In our age of luxury and religious indifference, men do not want to be reminded of moral regeneration, of the necessity of struggling against the flesh, the world, and the devil; they do not want to hear of their obligation to use the means of salvation and thus cooperate with God’s grace.” Finally, St. Paul infallibly stated, “And almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission” (Heb. 9:22).

Devotion to the Precious Blood

The Precious Blood will inspire us with a love for Jesus that is willing to make any sacrifice for Him. “The principal part of the divine work of the Precious Blood is hidden in the secrecy of souls, and there are countless triumphs of truth and grace which will never be known till the Day of Judgement. The very greatest sacrifices we have to make are hidden from the gaze of an admiring world. Those have always been the heaviest crosses which we must drag along, unseen by human eyes. The most painful struggles ever endured are fought out in the stillness of the heart. Fiercer battles have been fought, and greater heroes are to be found, in the spiritual and hidden life of Christians…These are the triumphs of the Precious Blood. They will come to light on the Day of Judgement.”

The Third Secret is a serious warning for the Church because she is the work of the Precious Blood. As Fr. Faber said, “The salvation of individual souls is dependent on the Church. Hence the building up of the Church is one of the grandest works of the Precious Blood. The conversion of nations, the history of doctrine, the holding of councils, the spread of the episcopate, the influence of the ecclesiastical upon the civil law, the freedom of the Holy See, the papal monarchy of ages past, the concordats of the present day, the filial subordination of Catholic governments—all these things alter the face of the spiritual world.”

As the “diabolical disorientation” of which Lucia spoke increases daily, the one true God Who died for us desires our reparation, so that He may grant the entire world both conversion and an era of peace. Hidden in all of the Fatima Virgin’s requests is the Precious Blood, the secret behind the Great Secret, because, as Fr. Faber once wrote, “God’s goodness is at once the most public of all His attributes and, at the same time, the most secret.” The Virgin, fountain of the Precious Blood, is the rightful dispenser of the Precious Blood, the source of all the graces which the Saviour channels through the hands of His Virgin Mother. And so, it follows that whether for a nation or an individual, it always remains true that “belonging to Mary is a privileged means of belonging to Christ.”

[This article is featured in the July 2018 print edition of Catholic Family News]



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Originally from 1Peter5

Satanism & the Eucharist

Andrew Trapp, Catholic seminarian  4/24/2004 (Now serving as a priest)

During my parish work last summer in France, one of my responsibilities was participating in a weekly prayer group for young adults who had fallen away from the Church. The last meeting of the summer, one of the guys made a surprising revelation to us all: before his conversion, he had been a full-fledged Satanist. This reflection is the true story of that conversion and what I learned from it.

“One of the most chilling moments in The Passion was during the Lord’s scourging, when Satan appears cradling a baby who slowly turns to reveal a hideous face. Here Satan is mocking Jesus and Mary by presenting himself as a twisted sort of “anti” Madonna and Child, as if to proclaim that he and his offspring have won, and not the woman and her offspring as foretold in Genesis 3:15. This is how the Evil One loves to work—Satan loves to mock God by imitating the holy and twisting it in a sick way. This past summer I was struck with this truth in a totally new way.

Nicolas had been a part of the prayer group all year long, but this was the first time that he had talked about his life before his conversion. He told us about how he became involved in Satanism while in his late teens. It enslaved him, bringing despair and utter loneliness to his life, to the point where he was tormented with thoughts of suicide. He felt trapped and helpless in its grasp. It was only through the constant prayers of his mother that he was finally freed from this slavery a couple of years ago, and he began to give his life back to Christ.

I had never met anyone like Nicolas, openly admitting a past involvement in Satanism. After the initial shock, I bombarded him with three questions, one after another. First, how did they ‘worship’ Satan? I had always heard that it was not anything like worshiping an image of Satan or singing hymns, but by having a so-called “Black Mass.” In other words, their entire service is a mockery of the Catholic Mass. Was this true, I asked him? Not a Protestant preaching service, not a Buddhist temple ritual, but an explicit mockery of our Mass? “Yes,” Nicolas told us, “that is true.”

I had also heard, I continued, that Satanists steal consecrated communion bread from their local Catholic churches which they desecrate at these black services. For example, I have heard of Catholic parishes where this is such a problem that the pastor is forced to post special attendants during Holy Communion who watch to make sure that no one receives the Eucharist and walks away without consuming the host. The Satanists take these consecrated hosts to their services—these wafers of “bread” that Catholics believe have been miraculously transformed by the Holy Spirit into the Body and Blood of our Lord Jesus Christ—and desecrate them with spit, bodily waste, and other such unimaginable blasphemies. Before your conversion, I asked Nicolas, did you and your fellow Satanists steal consecrated hosts for this purpose? “Yes,” Nicolas answered, “we did.”

The poor guy probably felt like he was being interrogated by the CIA by this point, but knowing that I might never have this opportunity again, I asked Nicolas one final question. I told him that I had also heard that those who were very deep in Satanism could actually tell whether a communion host had been consecrated or not. For example, they will not steal communion bread from Protestant communion meals, nor will they steal unblessed communion bread for desecration at these “Black Masses.” It would not work because some of the Satanists would immediately recognize that it was just ordinary bread. They would be able to tell that Jesus Christ was not sacramentally present there.

I asked Nicolas whether this also was true. He again replied that it is, and he told us that he could do this himself before his conversion from Satanism. A chill went down my spine. If someone were to put ten identical communion hosts in front of him, nine  unconsecrated and one consecrated, he would have been able to point directly and immediately to the host that had been consecrated. I asked him in amazement, “But how were you able to know?!?” He looked at me and the words he spoke are forever burned in my memory: “Because of the hate,” he said. “Because of the burning hate I would feel toward that host, apart from all the others.”

His words hit me like a baseball bat. Some of the saints also had this mystical knowledge of the Lord’s Eucharistic presence, but this knowledge flowed from their deep union with Christ. Nicolas, on the other hand, knew Christ’s presence because his worship of Satan had worked the opposite mystical connection to the Eucharist—he knew Jesus was there not because of his love for Jesus, but because of his deep hateIt makes my skin crawl just to think about such hatred.

This is how Satan operates. He loves to mock whatever is holy and sacred, to imitate the truth and twist it in a perverse way. The Mass is the most sacred prayer on earth, the most awesome way for us Christians to offer worship to our Lord, so Satan has his followers worship him through a mockery of that prayer. Instead of lifting the Eucharist high with adoration and loving reverence, the Eucharist is thrown to the ground with loathing and derision. Rather than knowing Christ’s true presence in the sacrament through their love, they perversely recognize Christ’s presence through their hatred.

Let’s not pretend otherwise—it is scary to hear a story like Nicolas’. It is terrifying to realize that such evil exists in this world. But more than frighten us, his testimony should give us hope, comfort, and strength. Satan does exist and he is powerful, but Jesus Christ is infinitely more powerful. Even the most wicked sinner can be brought back to the love of the Lord, through Christ’s grace and through the prayers of believers (like Nicolas’ mother!) If Satan so despises the Mass, then we should be moved to even greater devotion, preparation, and participation in Mass. If Satan so despises the Lord’s true presence in the Eucharist, then our hearts should burn with even greater love and thirst for worthily receiving Jesus in the Blessed Sacrament.

Lord, I am not worthy that You should enter under my roof,

but only say the word and my soul shall be healed.”

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Communiqué of the General House of the Society of Saint Pius X


On July 11, 2018, Father Davide Pagliarani was elected Superior General, for a mandate of 12 years, by the 4th General Chapter of the Society of Saint Pius X.

The new Superior General is 47 years old and is of Italian nationality. He received the sacrament of Holy Orders from the hands of Bishop Bernard Fellay in 1996. He exercised his apostolate in Rimini (Italy), then in Singapore, before being appointed Superior of the District of Italy. Since 2012, he was Rector of Our Lady Co-Redemptrix Seminary of La Reja (Argentina).

After accepting his office, the elected pronounced the Profession of Faith and took the Anti-Modernist Oath at the seminary church. Then, each of the members present came before him to promise their respect and obedience, before singing the Te Deum in thanksgiving.

The 41 capitulants will proceed tomorrow with the election of the two Assistants General, for the same mandate of 12 years. The Chapter will continue until July 21st at the Seminary of St. Pius X of Ecône (Switzerland)

Ecône, July 11, 2018


RORATE CAELI has reported:

To get a feel of what Fr. Pagliarani thinks (or what he thought in the quite different previous Pontificate), please read the long text by him RORATE translated in 2011:

Pagliarani: ‘If we do not arrive at some canonical regularization…’

[Final part of text:

“Archbishop Lefebvre embodied something imperishable: the Tradition of the Church, and if there was a bishop in whom Tradition never ceased to be “living” (if I may use the expression), it was certainly the “rebel” bishop. For example, the one prelate who never stopped celebrating publicly in the traditional rite, which was then mistakenly considered abrogated and banned, was the founder of the Society of St. Pius X: he did not merely hand on to new generations a printed, dusty missal, but preserved and transmitted a real, living treasure which is present every day on the altar, with which he was totally and personally involved.

But anyone who speaks about him, for good or for ill, cannot do so without speaking about a Tradition which, far from being “Lefebvrite”, is simply and forever Catholic.”]

A lot has changed in Rome since then: Pagliarani is not in continuity with his predecessor in the position.



In the midst of this momentous transition, let us give thanks to God for Bishop Fellay’s twenty-four years of faithful service as General Superior and pray earnestly for Fr. Pagliarani as he assumes this daunting office, as well as for the success of the remainder of the General Chapter. …

Our Lady, Seat of Wisdom, pray for us!

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The Angel of Portugal’s Second Visit to the Fatima Visionaries


The second Apparition of the Angel to the three children of Fatima in 1916 must have been at the height of summer, when the heat of the day was so intense that they had to take the sheep home before noon and only let them out again in the early evening. Lucia did not remember the exact date of the apparition but she recalled the circumstances surrounding it and the heat of the blazing sun.

One day, we were playing on the stone slabs of the well down at the bottom of the garden belonging to my parents, which we called the Arneiro. Suddenly, we saw beside us the same figure, or rather Angel, as it seemed to me.

“What are you doing?” he asked. “Pray! Pray very much! The most holy Hearts of Jesus and Mary have designs of mercy on you. Offer prayers and sacrifices constantly to the Most High.”
“How are we to make sacrifices?” I asked.
“Make of everything you can a sacrifice, and offer it to God as an act of reparation for the sins by which He is offended, and in supplication for the conversion of sinners. You will thus draw down peace upon your country. I am its Angel Guardian, the Angel of Portugal. Above all, accept and bear with submission, the suffering which the Lord will send you.”

These words were indelibly impressed upon our minds. They were like a light which made us understand who God is, how He loves us and desires to be loved, the value of sacrifice, how pleasing it is to Him and how, on account of it, He grants the grace of conversion to sinners.

It was for this reason that we began, from then on, to offer to the Lord all that mortified us, without, however, seeking out other forms of mortification and penance, except that we remained for hours on end with our foreheads touching the ground, repeating the prayer the Angel had taught us.

At the second Apparition, down by the well, Francisco waited a few moments after it was over, then asked:
“You spoke to the Angel. What did he say to you?”
“Didn’t you hear?”
“No. I could see that he was talking to you. I heard what you said to him, but what he said to you, I don’t know.”
As the supernatural atmosphere in which the Angel left us had not yet entirely disappeared, I told him to ask Jacinta or myself the next day.
“Jacinta, you tell me what the Angel said.”
“I’ll tell you tomorrow. Today I can’t talk about it.”

Next day, as soon as he came up to me, he asked me:
“Did you sleep last night? I kept thinking about the Angel, and what he could have said.”
I then told him all that the Angel had said at the first and second Apparitions. But it seemed that he had not received an understanding of all that the words meant, for he asked:
“Who is the Most High? What is the meaning of: ‘The Hearts of Jesus and Mary are attentive to the voice of your supplications’?…”
Having received an answer, he remained deep
in thought for a while, and then broke in with another question. But my mind was not yet free, so I told him to wait until the next day, because at that moment I was unable to speak. He waited quite contentedly, but he did not let slip the very next opportunity of putting more questions. This made Jacinta say to him:
“Listen! We shouldn’t talk much about these things.”
When we spoke about the Angel, I don’t know what it was we felt.
“I don’t know how I feel,” Jacinta said. “I can no longer talk, or sing, or play. I haven’t strength enough for anything.” “Neither have I,” replied Francisco, “But what of it? The Angel is more beautiful than all this. Let’s think about him.”

The children had been overcome by an intense experience of the Supernatural. The same impact was repeated after each of the Angel’s three apparitions. Lucia described in her memoirs that, enveloped in an intense atmosphere of the supernatural, for a long time afterwards they were scarcely aware of their own existence. They felt the presence of God so intimately that they were even disinclined to speak to one another, play or sing.

At the Angel’s earlier first apparition to the children in the spring of 1916 (again Lucia could not recall the exact date) he had taught them a beautiful prayer:

My God, I believe, I adore, I hope and I love You. I ask pardon of You for those who do not believe, do not adore, do not hope and do not love You.

They had repeated the prayer often in obedience to the Angel’s instructions: “Pray, pray very much, and make sacrifices for sinners, for many souls go to hell because there are none to sacrifice themselves and to pray for them.” But as the weeks passed by and the powerful impact of the Angel’s visit had begun to diminish, they had returned to the playful ways of children, praying less often.

On the second occasion the Angel appeared very suddenly with a gentle rebuke: “What are you doing?” These words must have made a strong impression on the children because they responded very faithfully to the Angel’s second message: “Pray! Pray very much! The most holy Hearts of Jesus and Mary have designs of mercy on you. Offer prayers and sacrifices constantly to the Most High.“ He was stressing the need for the children to pray even more than they had been doing. Jesus and Mary had plans for their lives and they needed to develop a strong prayer life to have the courage and generosity to respond to those plans. In addition to prayer, the Angel told them of the need to make sacrifices. When asked by Lucia how they should do that, he responded with words we too should learn from: “Make of everything you can a sacrifice, and offer it to God as an act of reparation for the sins by which He is offended, and in supplication for the conversion of sinners.“ As a person grows closer to God, the desire for the conversion of sinners also increases. Why? Because the more we love God, the more we must love those for whom He suffered and died and shed His Precious Blood upon the Cross.

This is one of the fundamental elements of the Fatima message. Our lives should become living vessels of prayer and sacrifice offered up to God in reparation for sin and for the conversion of sinners. We know from the Gospels that, “Heaven rejoices more over one sinner who repents than over ninety-nine people who have no need to repent.”

The Angel told the children what would result if they offered sacrifices in reparation for sins and in supplication for sinners: “You will thus draw down peace upon your country.” St Augustine defined peace as “the tranquility of order”. When everything is in order, or the way it should be, we have peace. For example, if a person confessed his sins, received God’s mercy and amended his life, he would experience peace. If a family reconciled their differences and divisions, they would have peace. If everyone in the Church accepted the teachings of the Magisterium and lived by them, there would be peace and unity within the Church. If nations put aside their rivalries and reconciled their differences, everything would be in order and there would be peace.

The children were taking giant steps in their spiritual formation as the Angel taught them. With this apparition they were filled with a new enthusiasm for offering prayers and sacrifices. Their favourite sacrifice was to pray for hours on end kneeling with their foreheads touching the ground and repeating the prayer the Angel had taught them. When trouble afflicted Lucia’s home, she remembered the Angel’s words: “Above all, accept submissively the sacrifices that the Lord will send you.” Lucia recounts:

At such times, I used to withdraw to a solitary place, so as not to add to my mother’s suffering, by letting her see my own. This place, usually, was our well. There, on my knees, leaning over the edge of the stone slabs that covered the well, my tears mingled with the water below and I offered my suffering to God.
Sometimes, Jacinta and Francisco would come and find me like this, in bitter grief. As my voice was choked with sobs and I couldn’t say a word, they shared my suffering to such a degree that they also wept copious tears.
Then Jacinta made our offering aloud: “My God, it is as an act of reparation, and for the conversion of sinners, that we offer You all these sufferings and sacrifices.”
The formula of the offering was not always exact, but the meaning was always the same.’

With each of his three visits to the children in 1916, the Angel of Portugal was preparing them to be in a sufficient state of understanding and grace to receive the coming apparitions of the Blessed Virgin Mary in the following year.


(This post has been partly adapted from “Fatima Newsletter” and the book “Fatima For Today” by Fr Andrew Apostoli, C.F.R.)

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Former Vatican Bank chief: Authors of New World Order demographic collapse influencing the Vatican

From LifeSiteNews:

Ettore Gotti Tedeschi

The demographic collapse of the West in recent decades was planned in order to create the necessary conditions to usher in a New World Order, and the authors of this collapse are now influencing the Vatican at the highest levels, the former president of the Vatican bank has said.

Speaking at the first international conference of the John Paul II academy for human life and the family, Italian economist and banker Ettore Gotti Tedeschi said efforts to decrease the world’s population by globalist elites have set in motion a series of predictable and intended economic, geo-political, and social catastrophes meant to “persuade” people around the world to accept a global “political vision” that would eliminate national sovereignty and institute “gnostic environmentalism” as its “universal religion.”

The recurrent themes of the present papacy are poverty, immigration and the environment, and we are led to believe that these are caused by “the greed of bankers,” war and man, the “cancer of nature,” he said. But this is “fake news” according to Gotti Tedeschi. For him, the cause behind all of these scourges is the “collapse in births.”

The people pushing this fake news, he said, are “gnostic prophets” such as population control proponents Paul Ehrlich, Jeffrey Sachs and Ban Ki-moon who, rejecting the natural law and the divine order of creation, seek to proselytize the world with their “anti-Catholic gnosis.”

According to Gotti Tedeschi, the “greatest enemy” of the New World Order is the family because it provides “education, autonomy and independence” from the state. Its second enemy is the Catholic Church, he said, and yet these gnostic prophets are “rewriting genesis in the halls of the Vatican.”

“It was planned”

“The demographic collapse was planned without any doubt,” Gotti Tedeschi said. “It is unthinkable that the decision makers in the United States and around the world did not know what they would have created by refusing life and the natural law.”

The Italian financier said the economic collapse has been caused by a “collapse in births,” not because couples are having no children, but because they are not having enough to provide economic growth. “Zero growth is two children for a couple,” he said. “Zero growth is substitution,” with the consequence that “GDP stops growing.” Governments have “solved” this problem by “increasing consumerism” and outsourcing production, primarily to Asia.

But as the demographic collapse results in an ever larger aging population, so governments must increase taxes to absorb the costs of those living in retirement, he explained, resulting in a crippling effect on GDP and nations’ economies. “It can appear to grow, but it is a big bluff invented in the last 30 years,” he said.

Gotti Tedeschi believes that none of this has happened by chance, and that the decrease in population was needed in order to produce a crisis in the global economy and so make it easier to usher in a New World Order. “Economy is a formidable means of persuasion,” he said. “It is the best excuse to make people around the world accept a conclusion.”

He referred to the “Kissinger Report,” which he said was partly an attempt to “homogenize culture” by relativizing religion and “if possible, creating religious syncretism.” This goal is helped by immigration, leading to a potentially dangerous mix of religious dogmas that could “cause war.”

The population control movement in the United States dates back to the pro-nazi, pro-eugenics founder of Planned Parenthood, Margaret Sanger. In 1969, President Richard Nixon criticized population growth in the third world, a problem later addressed by the Commission on Population Growth and the American Future in 1972, directed by J.D. Rockefeller III. At the time, American geo-stratestists thought that population growth in the third world was a threat to American international interests.

This led to the National Security Study Memorandum 200 (NSSM 200), published by Henry Kissinger two years later, in 1974. The 200-page report specifically states that population growth in the third world is a threat to American international interests because the growing populations need too many resources and the Western industrial system, for example, needs the resources of Africa. The report also called for increased funding to be given to Planned Parenthood.

“Everything was planned,” Gotti Tedeschi believes, lamenting the fact that documents such as the Kissinger Report have largely not been read.

He said the threat of environmental catastrophe, which he calls “fake news,” is now used to push for a reduction in the population gap between East and West. Not only that, but the growing gap between “too many rich and old” people and “too many young people who are unemployed” is used to “create the spirit for accepting euthanasia.” Such a mentality is “criminal,” he said, as he recalled Italy’s Prime Minister (he didn’t say which) telling him one could cut the cost of government expenditure “in one second” through euthanasia which would “cut 25% of the population over 60 years old.”

Gotti Tedeschi also drew attention to the current tension between globalism and nationalism: those who wish for a Europe that helps single countries grow as opposed to globalists who would prefer a Europe that governs all countries and eliminates national sovereignty.

So what can the Church do? “The Church will either collide or be isolated,” he said. But “something has happened that should worry a lot of people,” he added referring to recent actions taken, in particular, by the Pontifical Academy of Sciences.

Those currently advising the “top of the Church,” he observed, are population control advocates such as Paul Ehrlich, Jeffrey Sachs, and the former UN Secretary General, Ban Ki-moon — people he calls “gnostic prophets.”

To transform the “divine genesis into a gnostic genesis,” and to do this at the Pontifical Academy inside the Vatican would be their “masterpiece,” he said.

“We are near” to this happening, he added. “This should worry everyone.”

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Keeping the Lord’s Day Holy

By Ines A. Murzaku at The Catholic Thing:

I recently flew from Poland to Italy, two overwhelmingly Catholic nations of Europe. The road to the Modlin Airport passed through Warsaw’s peripheries: a mixture of affluent suburbs, the new and impressive Temple of Divine Providence in the District of Wilanow, wheat fields and fruit trees, and less affluent areas. You couldn’t help noticing that, with few exceptions, the shops, commercial centers, and chain stores – even Starbucks – were closed. In November 2017, Poland’s parliament voted to phase out shopping on Sundays by 2020, and Warsaw is already phasing it out. The idea was for Poles to spend more time with their families and less time shopping.

The situation in Italy was very different. Around Ciampino Airport, stores and supermarkets were open on Sunday. Italy is one of the most liberal European countries for commercial activities. Stores can remain open as long as they wish, and do as much business as they want.

The liberalization of commerce was introduced by Salva Italia, the “Save Italy” decree of 2011: shops and supermarkets can stay open for 24 hours a day, every day of the week, including Sundays and feast days. They pay workers more, usually 30 percent more, if they work on Sundays or feast days.

According to a recent study, 4.7-million Italians have worked on Sundays. The government’s intention in approving the decree was to save Italy from an economic collapse and to increase consumption and employment.

However, this has not worked as expected. Liberalization did not generate an explosion of GDP, unemployment in Italy has not decreased, and the policy seems to have had a negative impact on the workers’ spiritual wellbeing.

Countries such as Germany, Austria, and Poland that tried liberalization of commercial activities in the past, have backtracked, rejecting the indiscriminate openings of stores and commercial activities on Sundays and feast days.

So did Salva Italia save Italy?

Obviously not. The Italian trade unions and the Catholic Church have been very vocal in criticizing labor on Sunday and feast days. They argue that the prolonged commercial activities harm the rights of workers; the Church adds that prolonged work on Sundays harms the rights of believers.


The Catholic Church has consistently taught that Sunday belongs to the Lord, and the Lord’s Day should be centered on the Lord and the family. Every Sunday, Christ’s faithful come together in church to hear the Word of God and partake in the Eucharist, calling to mind the Passion and Resurrection and thanking God who “in his great mercy gave us a new birth to a living hope through the resurrection of Jesus Christ from the dead.” (1 Pet. 1:3)

In Homily 16, entitled On the Lord’s Day, Eusebius of Alexandria, a fifth-century ecclesiastical writer, explained why the Lord’s Day belongs to the Lord only – not to work. The holy day of the Lord is a memorial of the Lord: “It is called the Lord’s day because it is the Lord of all days.”

According to Eusebius of Alexandria, Sunday is the beginning of Creation, Resurrection, and a new week. This three-pronged beginning symbolizes the Holy Trinity. God has granted his people six days to work and one to pray and rest – and not to work: “Woe to all who, on the Lord’s day, play the zither, dance, litigate, work, take oaths or make others take oaths, because they will be condemned to the eternal fire, and their lot will be with the hypocrites. It is not right even to try to help the poor people with their work on Sundays. Slaves, hired men, oxen, all need the Sunday rest.”

Pope Benedict XVI in his September 9, 2007 homily at Vienna’s Saint Stephen’s Cathedral, said:

Sine dominico non possumus! Without the gift of the Lord, without the Lord’s day, we cannot live: That was the answer given in the year 304 by Christians from Abitene in present-day Tunisia, when they were caught celebrating the forbidden Sunday Eucharist and brought before the judge. They were asked why they were celebrating the Christian Sunday Eucharist, even though they knew it was a capital offense. Sine dominico non possumus. . . .For these Christians, the Sunday Eucharist was not a commandment, but an inner necessity. Without him who sustains our lives, life itself is empty. To do without or to betray this focus would deprive life of its very foundation, would take away its inner dignity and beauty.

In Italy, many workers are forced by their employers to work shifts on Sundays and feast days, thus preventing the family from meeting and spending time together. In some cases, the parents work in shifts throughout the week and moments when the family stays together have become a rarity.

The liberalized opening of stores and shopping centers does not make space for something different, or a healthy discontinuity of a commercial routine to enjoy other aspects of life itself – and Italy has a lot to offer in this regard! In 1891, in his Encyclical Rerum Novarum, Pope Leo XIII expressly asked for legislation that would ensure Sunday rest:

The rest from labor is not to be understood as mere giving way to idleness; much less must it be an occasion for spending money and for vicious indulgence, as many would have it to be; but it should be rest from labor, hallowed by religion. Rest (combined with religious observances) disposes man to forget for a while the business of his everyday life.

The current Italian Minister of Labor, Luigi di Maio, said on June 21, 2018 that he is willing to re-discuss former Prime Minister Mario Monti’s decree on Sunday work, adding, “we must try to combat precariousness and eliminate exploitation.” Maybe this is the first step in the right direction to really Salva Italia– by keeping the Lord’s Day holy. It’s a lesson other countries might learn from as well.

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Pope Francis Weaponizes the Mass for Politics


By Chris Ferrara at The Fatima Center


The Pope who vows he will not interfere in the concrete politics of nations when it comes to abortion and “gay marriage” never ceases to interfere in politics when it comes to his obsession with promoting the mass influx of Muslims into Europe.

Thus the Vatican Press Office has just announced that tomorrow “the Holy Father Francis will celebrate a Mass for Migrants at the Altar of the Cathedra, in Saint Peter’s Basilica. The Mass coincides with the fifth anniversary of Pope Francis’ visit to Lampedusa (8 July 2013).”

Lampedusa is the place where Francis ostentatiously denounced as “shameful” a shipwreck off the coast of that island near Sicily in which many migrants from Africa, most of them military age Muslim males, were drowned. As if it were the fault of the government of Italy that illegal traffickers in human beings had provided an inadequate vessel for their cargo of illegal immigrants.

On June 14, addressing a conference on international migration at the Vatican, Francis demanded “a change in mindset: we must move from considering others as threats to our comfort to valuing them as persons whose life experience and values can contribute greatly to the enrichment of our society.”

The notion that the mass migration of Muslims into Italy in violation of Italian law enriches Italian society is utterly preposterous. And, as the recent elections in Italy have shown, the Italian people, who are overwhelmingly Christian at least by virtue of Baptism, have had quite enough of this nonsense.

Over the past five years Francis has continually glossed over critical distinctions between legal and illegal immigration, between true refugees with bona fide claims of asylum and merely economic migrants hoping to reap benefits by entering illegally, between able-bodied males and vulnerable women and children, between people fleeing wars or disasters and merely opportunistic individuals who had no compelling reason to leave their home countries, between people without skills who may have possible criminal tendencies and the best and brightest from other lands.

These are all legal distinctions it is the duty of civil authorities to sort out with appropriate legislation, including tight restrictions on the number of permitted legal immigrants, not excluding a total moratorium on immigration from certain places if it is deemed to serve the common good of citizens. The crafting of these laws and regulations is, frankly, none of Francis’ business.

Yet on June 14 Francis continued with his crude demagoguery on the immigration issue, demanding that European countries “tear down the wall of ‘comfortable and silent complicity’ that worsens their [the migrants’] helplessness; they are waiting for us to show them concern, compassion and devotion.” As if legitimate attempts to impose strong restrictions on immigration were immoral — restrictions like those in effect in Vatican City!

The Mass tomorrow will be a virtual weaponization of the sacred liturgy for political purposes, including a specially composed prayer, published by the Vatican, that declares: “O God, father of all men, for you no one is a stranger, no one is excluded from your fatherhood…” — as if to suggest that the exclusion of illegal immigrants is per se offensive to God.

The same prayer pleads that “we,” meaning, of course, the opponents of open borders, “be given a sensitive and generous heart towards the poor and oppressed.” One wonders when the Pope will have a Mass for the innocent unborn who are slaughtered by the millions each year, and when he will offer a highly publicized prayer that supporters of legalized child murder be “given a sensitive and generous heart towards the poor and oppressed” victims of their slaughterhouses.

But we know the answer to that question: Probably never. And therein lies the essence of the disaster that is this pontificate.

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