lifesitenews--2020-06-10--Bishop strongly condemns ‘sinister’ proposal to expand abortion on isle of Guernsey

GUERNSEY , June 10 , 2020 ( Society for the Protection of Unborn Children ) — Catholics have been urged by the Bishop of Portsmouth , Philip Egan , to reject all attempts to loosen abortion on the island of Guernsey .
Bishop Egan described the attempts to liberalise the already lax abortion law on Guernsey as `` detestable '' and `` sinister '' .
The Island of Guernsey in the English Channel is a self-governing British crown dependency and has the power to determine its own abortion law .
Abortion on Guernsey is currently permitted until the 12th week @ @ @ @ @ @ @ of pregnancy if the unborn child is suspected to possess a foetal anomaly or the mother 's life is thought to be at risk .
The States of Guernsey are scheduled to debate the 'modernisation ' of abortion law on June 17th .
The draft laws to be debated aim to increase the abortion time limit on the island to the 24th week of pregnancy and remove the requirement for abortion to be carried out in a hospital .
This upcoming debate has prompted Bishop Egan to deliver a message to the Catholics @ @ @ @ @ @ @ them to reject all attempts to loosen the abortion regulations , calling the proposals `` sinister '' and `` detestable . ''
`` I urge you to prayer and to mobilise you to campaign and action '' In a message delivered to the Parish of Our Lady and the Saints of Guernsey on June 7th , Bishop Egan said : `` Every child conceived in the womb is God-given .
Every child is willed personally by God .
Every child is placed on earth by God for a purpose ... '' My dear @ @ @ @ @ @ @ to urge you to prayer and to mobilise you to campaign and action .
I want you to get up and to get going !
For once again , persons within the legislature of Guernsey are seeking to threaten human life .
Two years ago , there was a misguided campaign to legalise assisted suicide .
Now , under the bogus word 'modernisation ' , an attempt is being made to further liberalise abortion , to make it a lot easier and a lot more common ... '' The proponents speak about 'choice @ @ @ @ @ @ @ But what about the baby 's choice ?
They say it makes things 'fairer ' for women .
But what about fairness for the child ?
They refer to abortion euphemistically as a 'procedure ' , a 'termination ' with help from 'the professionals ' .
But what procedure can justify any professional terminating the life of an innocent baby ?
`` Let 's be clear .
'Thou shalt not kill ' ( Ex 20 : 13 ) and the injunction 'Love thy neighbour as thyself ' ( Mk 12 : 31 ) @ @ @ @ @ @ @ Jewish and Christian morality and indeed , of every religion .
Moreover , they are instinctive principles written deeply into every human heart .
They ground the laws that govern every civilised society on earth .
This is why abortion and the current proposal to 'modernise ' — that is , to increase — its availability in Guernsey is fundamentally detestable .
Yes , we do appreciate the pressures and the dilemma faced by anyone unintentionally pregnant and we pledge to do all we can to assist and support them .
But let @ @ @ @ @ @ @ lives at stake here , a child and a mother .
It is completely wrong to take away the life of either .
`` Resist and face down these sinister proposals '' Bishop Egan continued : `` Abortion has damaging consequences that result , sooner or later , in guilt and emotional trauma .
Later , many bitterly regret it .
Those who soothingly propose the new legislation never refer to this damage or to the medical complications that can arise or to the sense of grief or PASS , Post-Abortion Stress Syndrome @ @ @ @ @ @ @ appealing to all of you and to everyone of good will in Guernsey to resist and to face down these sinister proposals coming before the legislature .
The post-COVID lockdown is not the right time to ram through legislation like this , not without a full , open and frank consultation and debate .
The proponents argue that the legislation was put forward more than twelve weeks ago .
Yet this is completely disingenuous , given that during this time everyone 's attention has been absorbed with the pandemic .
`` So my @ @ @ @ @ @ @ Catholics to mobilise .
Speak out against these proposals .
Write to your deputies .
March and campaign .
Join with brothers and sisters from the other Christian communities .
Unite with all people of good will .
And above all , pray .
Prayer is potent .
Pray earnestly that this legislation will be overthrown .
Pray that the rights of children — the right to life — will be upheld . ''
SPUC has been supporting and advising pro-lifers on Guernsey since last year , supplying briefings and fliers to help @ @ @ @ @ @ @ to decriminalise abortion .
Antonia Tully , SPUC Director of Campaigns said : `` It is deplorable that politicians in Guernsey are pushing through these extreme measures during a global pandemic .
`` SPUC has an in-depth analysis of the proposals to decriminalise abortion in Guernsey written by Dr Greg Pike , a Research Fellow at the Bios Centre in London .
This fully referenced paper gives pro-lifers rigorous , ethically sound points to fight against the horrific proposals put forward by the Guernsey Committee for Health and Social Care aimed at decriminalising @ @ @ @ @ @ @ goal of abortion is to abort an entirely natural process , to eliminate human life from the womb .
In only a tiny fraction of cases is there a risk to the mother 's life or health . ''
• Because abortion is not like any other medical procedure , specific safeguards like the two- doctor rule exist for a procedure of this gravity . ''
• `` Specific permission to abort a disabled child is a powerful statement about how disability is viewed , as this legal category specifically targets the disabled @ @ @ @ @ @ @ Increasing the threshold right up to birth amplifies this discrimination . ''
• `` The suggestion that domestic violence may stop a woman accessing abortion services is undercut by research showing that rather than stopping access to abortions , intimate partner violence is related to coercion and violence in the direction of seeking abortion . ''
Dr Pike 's briefing can be seen here .
Published with permission from the Society for the Protection of Unborn Children .

Philip Egan, bishop of Portsmouth, urged Catholics on the self-governing island of Guernsey to reject all attempts to loosen abortion there.
GUERNSEY, June 10, 2020 (Society for the Protection of Unborn Children) — Catholics have been urged by the Bishop of Portsmouth, Philip Egan, to reject all attempts to loosen abortion on the island of Guernsey. Bishop Egan described the attempts to liberalise the already lax abortion law on Guernsey as “detestable” and “sinister”.
The Island of Guernsey in the English Channel is a self-governing British crown dependency and has the power to determine its own abortion law. Abortion on Guernsey is currently permitted until the 12th week of pregnancy and until the 24th week of pregnancy if the unborn child is suspected to possess a foetal anomaly or the mother's life is thought to be at risk.
The States of Guernsey are scheduled to debate the 'modernisation' of abortion law on June 17th. The draft laws to be debated aim to increase the abortion time limit on the island to the 24th week of pregnancy and remove the requirement for abortion to be carried out in a hospital.
This upcoming debate has prompted Bishop Egan to deliver a message to the Catholics of Guernsey in which he has urged them to reject all attempts to loosen the abortion regulations, calling the proposals “sinister” and “detestable.”
“I urge you to prayer and to mobilise you to campaign and action”
In a message delivered to the Parish of Our Lady and the Saints of Guernsey on June 7th, Bishop Egan said: “Every child conceived in the womb is God-given. Every child is willed personally by God. Every child is placed on earth by God for a purpose …
“My dear brothers and sisters, I'm writing to urge you to prayer and to mobilise you to campaign and action. I want you to get up and to get going! For once again, persons within the legislature of Guernsey are seeking to threaten human life. Two years ago, there was a misguided campaign to legalise assisted suicide. Now, under the bogus word 'modernisation', an attempt is being made to further liberalise abortion, to make it a lot easier and a lot more common …
“The proponents speak about 'choice', giving mothers a choice. But what about the baby's choice? They say it makes things 'fairer' for women. But what about fairness for the child? They refer to abortion euphemistically as a 'procedure', a 'termination' with help from 'the professionals'. But what procedure can justify any professional terminating the life of an innocent baby?
“Let's be clear. 'Thou shalt not kill' (Ex 20: 13) and the injunction 'Love thy neighbour as thyself' (Mk 12: 31) are commandments that form the bedrock of Jewish and Christian morality and indeed, of every religion. Moreover, they are instinctive principles written deeply into every human heart. They ground the laws that govern every civilised society on earth. This is why abortion and the current proposal to 'modernise' — that is, to increase — its availability in Guernsey is fundamentally detestable. Yes, we do appreciate the pressures and the dilemma faced by anyone unintentionally pregnant and we pledge to do all we can to assist and support them. But let's be clear: there are two lives at stake here, a child and a mother. It is completely wrong to take away the life of either.
“Resist and face down these sinister proposals”
Bishop Egan continued: “Abortion has damaging consequences that result, sooner or later, in guilt and emotional trauma. Later, many bitterly regret it. Those who soothingly propose the new legislation never refer to this damage or to the medical complications that can arise or to the sense of grief or PASS, Post-Abortion Stress Syndrome …
“This is why I am appealing to all of you and to everyone of good will in Guernsey to resist and to face down these sinister proposals coming before the legislature. The post-COVID lockdown is not the right time to ram through legislation like this, not without a full, open and frank consultation and debate. The proponents argue that the legislation was put forward more than twelve weeks ago. Yet this is completely disingenuous, given that during this time everyone's attention has been absorbed with the pandemic.
“So my friends, I appeal to you as Catholics to mobilise. Speak out against these proposals. Write to your deputies. March and campaign. Join with brothers and sisters from the other Christian communities. Unite with all people of good will. And above all, pray. Prayer is potent. Pray earnestly that this legislation will be overthrown. Pray that the rights of children — the right to life — will be upheld.”
SPUC supporting pro-life Guernsey
SPUC has been supporting and advising pro-lifers on Guernsey since last year, supplying briefings and fliers to help SPUC members and others to defeat proposals to decriminalise abortion.
Antonia Tully, SPUC Director of Campaigns said: “It is deplorable that politicians in Guernsey are pushing through these extreme measures during a global pandemic.
“SPUC has an in-depth analysis of the proposals to decriminalise abortion in Guernsey written by Dr Greg Pike, a Research Fellow at the Bios Centre in London. This fully referenced paper gives pro-lifers rigorous, ethically sound points to fight against the horrific proposals put forward by the Guernsey Committee for Health and Social Care aimed at decriminalising abortion.”
Key points included in Dr Pike's paper are:
“The primary goal of abortion is to abort an entirely natural process, to eliminate human life from the womb. In only a tiny fraction of cases is there a risk to the mother's life or health.”
Because abortion is not like any other medical procedure, specific safeguards like the two- doctor rule exist for a procedure of this gravity.”
“Specific permission to abort a disabled child is a powerful statement about how disability is viewed, as this legal category specifically targets the disabled child but not the non-disabled child. Increasing the threshold right up to birth amplifies this discrimination.”
“The suggestion that domestic violence may stop a woman accessing abortion services is undercut by research showing that rather than stopping access to abortions, intimate partner violence is related to coercion and violence in the direction of seeking abortion.”
Dr Pike's briefing can be seen here.
Published with permission from the Society for the Protection of Unborn Children.
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lifesitenews--2020-06-10--Abp Viganò on the ‘roots of deviation’ of Vatican II and how Francis was chosen to revolutionize the

Abp Viganò on the ‘roots of deviation’ of Vatican II and how Francis was chosen to revolutionize the Church

June 10 , 2020 ( LifeSiteNews ) – The prominent Catholic prelate and speaker of truth , Archbishop Carlo Maria Viganò , is casting off many of the false teachings that have crept into the Church during and since the Second Vatican Council .
With this act of liberation , he sets the Church on a new path , cleared of falsehood and with the full Catholic truth in sight .
In his new statement , Archbishop Vigano clearly distances himself from the controversial Abu Dhabi statement .
He says : “ we know well that the purpose of these @ @ @ @ @ @ @ convert those who are far from the one Church to Christ , but to divert and corrupt those who still hold the Catholic Faith , leading them to believe that it is desirable to have a great universal religion that brings together the three great Abrahamic religions ‘ in a single house ’ : this is the triumph of the Masonic plan in preparation for the kingdom of the Antichrist !
” Archbishop Viganò deals with the Abu Dhabi Declaration as rooted in “ deviations ” of the Second Vatican Council .
He @ @ @ @ @ @ @ the revolutionary changes of Vatican II helped to get Jorge Bergoglio elected as Pope Francis .
At the same time , he describes our situation as “ the most serious apostasy to which the highest levels of the Hierarchy are exposed , while the Christian people and the clergy feel hopelessly abandoned and that they are regarded by the bishops almost with annoyance.
” Only when facing the errors that started with the Second Vatican Council , the archbishop explains , can we face our current crisis .
Being mindful of the agony @ @ @ @ @ @ @ the prelate states : “ If we do not recognize that the roots of these deviations are found in the principles laid down by the Council , it will be impossible to find a cure : if our diagnosis persists , against all the evidence , in excluding the initial pathology , we can not prescribe a suitable therapy.
” In this new statement written for the Italian blog Chiesa e post concilio ( full text below ) , Archbishop Viganò – the former papal nuncio to the U.S. who lives in hiding @ @ @ @ @ @ @ case – comments on a recent analysis written by Bishop Athanasius Schneider and published by LifeSiteNews on June 1 .
Schneider showed in his article , “ There is no divine positive will or natural right to the diversity of religions.
” The February 4 , 2019 Abu Dhabi Statement signed by Pope Francis claims that the “ diversity of religions ” is “ willed by God , ” which Schneider explained goes back to the Second Vatican Council and its erroneous teaching on religious freedom .
The German prelate – who lives @ @ @ @ @ @ @ the conciliar document Dignitatis Humanae which “ unfortunately ” set forth “ a theory never before taught by the constant Magisterium of the Church , i.e.
, that man has the right founded in his own nature , ‘ not to be prevented from acting in religious matters according to his own conscience , whether privately or publicly , whether alone or in association with others , within due limits.
’ ” “ According to this statement , ” Schneider commented , “ man would have the right , based on nature itself @ @ @ @ @ @ @ ) not to be prevented from choosing , practicing and spreading , also collectively , the worship of an idol , and even the worship of Satan , since there are religions that worship Satan , for instance , the ‘ church of Satan.
’ ” In light of this inner erroneous teaching of the Second Vatican Council – which Pope Francis explicitly quotes with regard to his Abu Dhabi statement – Bishop Schneider proposes that it might very well be corrected in the future .
“ One may rightly hope and believe @ @ @ @ @ @ @ will correct the erroneous statement made , ” Schneider writes , adding : “ There have been statements made by other Ecumenical Councils that have become obsolete and been forgotten or have even been corrected by the later Magisterium.
” Archbishop Viganò , in his new June 9 statement , agrees with Bishop Schneider in his criticism of the Second Vatican Council and explains : “ His Excellency ’ s study summarizes , with the clarity that distinguishes the words of those who speak according to Christ , the objections against the presumed @ @ @ @ @ @ @ that the Second Vatican Council theorized , contradicting the testimony of Sacred Scripture and the voice of Tradition , as well as the Catholic Magisterium which is the faithful guardian of both.
” Speaking of this Council , the archbishop describes its program of change as a “ monstrum generated in modernist circles , ” a monstrum which came into being at Vatican II and has a “ logical consequent effect in the doctrinal , moral , liturgical , and disciplinary deviations ” that have come into being since them .
For this @ @ @ @ @ @ @ continuity ” is not a sufficient instrument to counter it .
He also politely disagrees with Bishop Schneider , who presented teachings of councils in the past that were later abandoned by the Church when stating that none of these abandoned teachings were in themselves “ heretical.
” Viganò warns against the idea “ that there may be Magisterial acts that , due to a changed sensitivity , are susceptible to abrogation , modification , or different interpretation with the passage of time.
” Archbishop Viganò insists that , “ just as the @ @ @ @ @ @ @ is fed by and feeds on the Adversary , who hates the Church of Christ and her heart : the Holy Mass and the Most Holy Eucharist , ” and he now invites us to face these errors .
In a self-critical way , he speaks of many of our false assumptions concerning the Council .
For example , he states : “ Together with numerous Council Fathers , we thought of ecumenism as a process , an invitation that calls dissidents to the one Church of Christ , idolaters and pagans to @ @ @ @ @ @ @ Jewish people to the promised Messiah .
But from the moment it was theorized in the conciliar commissions , ecumenism was configured in a way that was in direct opposition to the doctrine previously expressed by the Magisterium.
” In a freeing gesture , the prelate also points to erroneous events surrounding Pope John Paul II , which many at the time seemed to justify .
“ We have thought that certain excesses were only an exaggeration of those who allowed themselves to be swept up in enthusiasm for novelty ; we sincerely @ @ @ @ @ @ @ by charmers-healers , buddhist monks , imams , rabbis , protestant pastors and other heretics gave proof of the Church ’ s ability to summon people together in order to ask God for peace , ” he goes on to say .
This has led to a “ point ” in the Church “ of seeing Bishops carrying the unclean idol of the pachamama on their shoulders , sacrilegiously concealed under the pretext of being a representation of sacred motherhood.
” Further addressing the multiple errors that are now festering in the Church @ @ @ @ @ @ @ at large has abandoned the teaching on the uniqueness of the salvific role of the Catholic Church : “ Numerous practicing Catholics , and perhaps also a majority of Catholic clergy , are today convinced that the Catholic Faith is no longer necessary for eternal salvation ; they believe that the One and Triune God revealed to our fathers is the same as the god of Mohammed.
” The prelate also describes how the Second Vatican Council has made a change of the Church 's teaching by using the Latin expression “ subsistit @ @ @ @ @ @ @ Church of Christ subsists in the Catholic Church , instead of saying that it is the Catholic Church , thus furthering ambiguity of teaching .
Regretting these ambiguities , Viganò describes how the Second Vatican Council led to the “ obscuring and connoting with a sense of contempt the doctrine that the Church had always authoritatively taught , and prohibiting the perennial liturgy that for millennia had nourished the faith of an uninterrupted line of faithful , martyrs , and saints.
” The doctrine , discipline , and liturgy – simply the entire @ @ @ @ @ @ @ altered , without too much resistance from the Church 's clergy .
Here , the prelate admits his own deficiency with regard to the Council .
“ I confess it with serenity and without controversy : I was one of the many people , ” Viganò goes on to say , “ who , despite many perplexities and fears which today have proven to be absolutely legitimate , trusted the authority of the Hierarchy with unconditional obedience .
In reality , I think that many people , including myself , did not initially @ @ @ @ @ @ @ a conflict between obedience to an order of the Hierarchy and fidelity to the Church herself.
” He speaks here of a “ perverse , separation between the Hierarchy and the Church , between obedience and fidelity , ” something that came to a peak under the current pontificate .
The Modernists who endorse these changes since the Council also endorse Pope Francis and even got him elected pope , according to the Italian prelate .
Speaking of the “ newly elected ” pope , Viganò states : “ on March 13 , @ @ @ @ @ @ @ conspirators , who were finally free of the inconvenient presence of Benedict XVI and brazenly proud of having finally succeeded in promoting a Cardinal who embodied their ideals , their way of revolutionizing the Church , of making doctrine malleable , morals adaptable , liturgy adulterable , and discipline disposable.
” Summing up the deviations in Catholic doctrine in the last decades , the Italian archbishop writes : He calls the Second Vatican Council a “ coup d'état ” and a “ revolution.
” “ And if up until Benedict XVI , ” @ @ @ @ @ @ @ imagine that the coup d ’ état of Vatican II ( which Cardinal Suenens called ‘ the 1789 of the Church ’ ) had experienced a slowdown , in these last few years even the most [ ingenious ] among us have understood that silence for fear of causing a schism , the effort to repair papal documents in a Catholic sense in order to remedy their intended ambiguity , the appeals and dubia made to Francis that remained eloquently unanswered , are all a confirmation of the situation of the most serious @ @ @ @ @ @ @ the Hierarchy are exposed , while the Christian people and the clergy feel hopelessly abandoned and that they are regarded by the bishops almost with annoyance.
” Let us conclude this introduction with the words with which Archbishop Viganò concludes his own statement : “ Whosoever wishes to be saved , before all things it is necessary that he hold the Catholic faith ; For unless a person shall have kept this faith whole and inviolate , without doubt he shall eternally perish.
” Please see here the full statement .
We thank @ @ @ @ @ @ @ this historic text : I read with great interest the essay of His Excellency Athanasius Schneider published on LifeSiteNews on June 1 , subsequently translated into Italian by Chiesa e post concilio , entitled There is no divine positive will or natural right to the diversity of religions .
His Excellency ’ s study summarizes , with the clarity that distinguishes the words of those who speak according to Christ , the objections against the presumed legitimacy of the exercise of religious freedom that the Second Vatican Council theorized , contradicting the testimony @ @ @ @ @ @ @ Tradition , as well as the Catholic Magisterium which is the faithful guardian of both .
The merit of His Excellency ’ s essay lies first of all in its grasp of the causal link between the principles enunciated or implied by Vatican II and their logical consequent effect in the doctrinal , moral , liturgical , and disciplinary deviations that have arisen and progressively developed to the present day .
The monstrum generated in modernist circles could have at first been misleading , but it has grown and strengthened , so that @ @ @ @ @ @ @ really is in its subversive and rebellious nature .
The creature that was conceived at that time is always the same , and it would be naive to think that its perverse nature could change .
Attempts to correct the conciliar excesses – invoking the hermeneutic of continuity – have proven unsuccessful : Naturam expellas furca , tamen usque recurret [ Drive nature out with a pitchfork ; she will come right back ] ( Horace , Epist .
I,10,24 ) .
The Abu Dhabi Declaration – and , as Bishop Schneider rightly @ @ @ @ @ @ @ pantheon of Assisi – “ was conceived in the spirit of the Second Vatican Council ” as Bergoglio proudly confirms .
This “ spirit of the Council ” is the license of legitimacy that the innovators oppose to their critics , without realizing that it is precisely confessing that legacy that confirms not only the erroneousness of the present declarations but also the heretical matrix that supposedly justifies them .
On closer inspection , never in the history of the Church has a Council presented itself as such a historic event that it @ @ @ @ @ @ @ there was never talk of a “ spirit of the Council of Nicea ” or the “ spirit of the Council of Ferrara-Florence , ” even less the “ spirit of the Council of Trent , ” just as we never had a “ post-conciliar ” era after Lateran IV or Vatican I .
The reason is obvious : those Councils were all , indiscriminately , the expression in unison of the voice of Holy Mother Church , and for this very reason the voice of Our Lord Jesus Christ .
Significantly , @ @ @ @ @ @ @ II also adhere to the heretical doctrine that places the God of the Old Testament in opposition to the God of the New Testament , as if there could be contradiction between the Divine Persons of the Most Holy Trinity .
Evidently this opposition that is almost gnostic or cabbalistic is functional to the legitimization of a new subject that is voluntarily different and opposed to the Catholic Church .
Doctrinal errors almost always betray some sort of Trinitarian heresy , and thus it is by returning to the proclamation of Trinitarian dogma @ @ @ @ @ @ @ be defeated : ut in confessione veræ sempiternæque deitatis , et in Personis proprietas , et in essentia unitas , et in majestate adoretur æqualitas : Professing the true and eternal Divinity , we adore what is proper to each Person , their unity in substance , and their equality in majesty .
Bishop Schneider cites several canons of the Ecumenical Councils that propose , in his opinion , doctrines that today are difficult to accept , such as for example the obligation to distinguish Jews by their clothing , or the ban @ @ @ @ @ @ @ .
Among these examples there is also the requirement of the traditio instrumentorum declared by the Council of Florence , which was later corrected by Pius XII ’ s Apostolic Constitution Sacramentum Ordinis .
Bishop Athanasius comments : “ One may rightly hope and believe that a future Pope or Ecumenical Council will correct the erroneous statement made ” by Vatican II .
This appears to me to be an argument that , although made with the best of intentions , undermines the Catholic edifice from its foundation .
If in fact we @ @ @ @ @ @ @ that , due to a changed sensitivity , are susceptible to abrogation , modification , or different interpretation with the passage of time , we inevitably fall under the condemnation of the Decree Lamentabili , and we end up offering justification to those who , recently , precisely on the basis of that erroneous assumption , declared that the death penalty “ does not conform to the Gospel , ” and thus amended the Catechism of the Catholic Church .
And , by the same principle , in a certain way we could @ @ @ @ @ @ @ IX in Quanta Cura were in some manner corrected by Vatican II , just as His Excellency hopes could happen for Dignitatis Humanae .
Among the examples he presents , none of them is in itself gravely erroneous or heretical : the fact that the Council of Florence declared that the traditio instrumentorum was necessary for the validity of Orders did not in any way compromise priestly ministry in the Church , leading her to confer Orders invalidly .
Nor does it seem to me that one can affirm that this aspect , @ @ @ @ @ @ @ on the part of the faithful , something which instead has occurred only with the most recent Council .
And when in the course of history various heresies spread , the Church always intervened promptly to condemn them , as happened at the time of the Synod of Pistoia in 1786 , which was in some way anticipatory of Vatican II , especially where it abolished Communion outside of Mass , introduced the vernacular tongue , and abolished the prayers of the Canon said submissa voce ; but even more so when it @ @ @ @ @ @ @ , reducing the primacy of the pope to a mere ministerial function .
Re-reading the acts of that Synod leaves us amazed at the literal formulation of the same errors that we find later , in increased form , in the Council presided over by John XXIII and Paul VI .
On the other hand , just as the Truth comes from God , so error is fed by and feeds on the Adversary , who hates the Church of Christ and her heart : the Holy Mass and the Most Holy Eucharist @ @ @ @ @ @ @ life when , through the disposition of Providence , we are faced with a decisive choice for the future of the Church and for our eternal salvation .
I speak of the choice between understanding the error into which practically all of us have fallen , almost always without evil intentions , and wanting to continue to look the other way or justify ourselves .
We have also committed the error , among others , of considering our interlocutors as people who , despite the difference of their ideas and their faith , @ @ @ @ @ @ @ who would be willing to correct their errors if they could open up to our Faith .
Together with numerous Council Fathers , we thought of ecumenism as a process , an invitation that calls dissidents to the one Church of Christ , idolaters and pagans to the one True God , and the Jewish people to the promised Messiah .
But from the moment it was theorized in the conciliar commissions , ecumenism was configured in a way that was in direct opposition to the doctrine previously expressed by the Magisterium .
@ @ @ @ @ @ @ only an exaggeration of those who allowed themselves to be swept up in enthusiasm for novelty ; we sincerely believed that seeing John Paul II surrounded by charmers-healers , buddhist monks , imams , rabbis , protestant pastors and other heretics gave proof of the Church ’ s ability to summon people together in order to ask God for peace , while the authoritative example of this action initiated a deviant succession of pantheons that were more or less official , even to the point of seeing Bishops carrying the unclean idol of @ @ @ @ @ @ @ concealed under the pretext of being a representation of sacred motherhood .
But if the image of an infernal divinity was able to enter into Saint Peter ’ s , this is part of a cresecendo which the other side foresaw from the beginning .
Numerous practicing Catholics , and perhaps also a majority of Catholic clergy , are today convinced that the Catholic Faith is no longer necessary for eternal salvation ; they believe that the One and Triune God revealed to our fathers is the same as the god of Mohammed @ @ @ @ @ @ @ this repeated from pulpits and episcopal cathedrae , but recently we hear it being affirmed with emphasis even from the highest Throne .
We know well that , invoking the saying in Scripture Littera enim occidit , spiritus autem vivificat [ The letter brings death , but the spirit gives life ( 2 Cor 3:6 ) ] , the progressives and modernists astutely knew how to hide equivocal expressions in the conciliar texts , which at the time appeared harmless to most but that today are revealed in their subversive value .
It @ @ @ @ @ @ @ of the phrase subsistit in : saying a half-truth not so much as not to offend the interlocutor ( assuming that is licit to silence the truth of God out of respect for His creature ) , but with the intention of being able to use the half-error that would be instantly dispelled if the entire truth were proclaimed .
Thus “ Ecclesia Christi subsistit in Ecclesia Catholica ” does not specify the identity of the two , but the subsistence of one in the other and , for consistency , also in @ @ @ @ @ @ @ to interconfessional celebrations , ecumenical prayers , and the inevitable end of any need for the Church in the order of salvation , in her unicity , and in her missionary nature .
Some may remember that the first ecumenical gatherings were held with the schismatics of the East , and very prudently with other Protestant sects .
Apart from Germany , Holland , and Switzerland , in the beginning the countries of Catholic tradition did not welcome mixed celebrations with Protestant pastors and Catholic priests together .
I recall that at the @ @ @ @ @ @ @ penultimate doxology from the Veni Creator so as not to offend the Orthodox , who do not accept the Filioque .
Today we hear the surahs of the Koran recited from the pulpits of our churches , we see an idol of wood adored by religious sisters and brothers , we hear Bishops disavow what up until yesterday seemed to us to be the most plausible excuses of so many extremisms .
What the world wants , at the instigation of Masonry and its infernal tentacles , is to create a universal religion @ @ @ @ @ @ @ which the jealous God whom we adore is banished .
And if this is what the world wants , any step in the same direction by the Church is an unfortunate choice which will turn against those who believe that they can jeer at God .
The hopes of the Tower of Babel can not be brought back to life by a globalist plan that has as its goal the cancellation of the Catholic Church , in order to replace it with a confederation of idolaters and heretics united by environmentalism and universal @ @ @ @ @ @ @ except in Christ , and only in Christ : qui non est mecum , contra me est .
It is disconcerting that few people are aware of this race towards the abyss , and that few realize the responsibility of the highest levels of the Church in supporting these anti-Christian ideologies , as if the Church ’ s leaders want to guarantee that they have a place and a role on the bandwagon of aligned thought .
And it is surprising that people persist in not wanting to investigate the root causes of @ @ @ @ @ @ @ deploring the present excesses as if they were not the logical and inevitable consequence of a plan orchestrated decades ago .
If the pachamama could be adored in a church , we owe it to Dignitatis Humanae .
If we have a liturgy that is Protestantized and at times even paganized , we owe it to the revolutionary action of Msgr .
Annibale Bugnini and to the post-conciliar reforms .
If the Abu Dhabi Declaration was signed , we owe it to Nostra Aetate .
If we have come to the point of @ @ @ @ @ @ @ – even in grave violation of the Concordat , as happened in Italy – we owe it to collegiality , and to its updated version , synodality .
Thanks to synodality , we found ourselves with Amoris Laetitia having to look for a way to prevent what was obvious to everyone from appearing : that this document , prepared by an impressive organizational machine , intended to legitimize Communion for the divorced and cohabiting , just as Querida Amazonia will be used to legitimize women priests ( as in the recent case of @ @ @ @ @ @ @ ) and the abolition of Sacred Celibacy .
The Prelates who sent the Dubia to Francis , in my opinion , demonstrated the same pious ingenuousness : thinking that Bergoglio , when confronted with the reasonably argued contestation of the error , would understand , correct the heterodox points , and ask for forgiveness .
The Council was used to legitimize the most aberrant doctrinal deviations , the most daring liturgical innovations , and the most unscrupulous abuses , all while Authority remained silent .
This Council was so exalted that it was @ @ @ @ @ @ @ Catholics , clergy , and bishops , obscuring and connoting with a sense of contempt the doctrine that the Church had always authoritatively taught , and prohibiting the perennial liturgy that for millennia had nourished the faith of an uninterrupted line of faithful , martyrs , and saints .
Among other things , this Council has proven to be the only one that has caused so many interpretative problems and so many contradictions with respect to the preceding Magisterium , while there is not one other council – from the Council of Jerusalem @ @ @ @ @ @ @ harmonize perfectly with the entire Magisterium or that needs so much interpretation .
I confess it with serenity and without controversy : I was one of the many people who , despite many perplexities and fears which today have proven to be absolutely legitimate , trusted the authority of the Hierarchy with unconditional obedience .
In reality , I think that many people , including myself , did not initially consider the possibility that there could be a conflict between obedience to an order of the Hierarchy and fidelity to the Church herself @ @ @ @ @ @ @ indeed I would even say perverse , separation between the Hierarchy and the Church , between obedience and fidelity , was certainly this most recent Pontificate .
In the Room of Tears adjacent to the Sistine Chapel , while Msgr .
Guido Marini prepared the white rocchetto , mozzetta , and stole for the first appearance of the “ newly elected ” Pope , Bergoglio exclaimed : “ Sono finite le carnevalate !
[ The carnivals are over ! ]
, ” scornfully refusing the insignia that all the Popes up until then @ @ @ @ @ @ @ of the Vicar of Christ .
But those words contained truth , even if it was spoken involuntarily : on March 13 , 2013 , the mask fell from the conspirators , who were finally free of the inconvenient presence of Benedict XVI and brazenly proud of having finally succeeded in promoting a Cardinal who embodied their ideals , their way of revolutionizing the Church , of making doctrine malleable , morals adaptable , liturgy adulterable , and discipline disposable .
And all this was considered , by the protagonists of the conspiracy @ @ @ @ @ @ @ application of Vatican II , which according to them had been weakened by the critiques expressed by Benedict XVI .
The greatest affront of that Pontificate was the liberally permitting the celebration of the venerated Tridentine Liturgy , the legitimacy of which was finally recognized , disproving fifty years of its illegitimate ostracization .
It is no accident that Bergoglio ’ s supporters are the same people who saw the Council as the first event of a new church , prior to which there was an old religion with an old liturgy .
@ @ @ @ @ @ @ men affirm with impunity , scandalizing moderates , is what Catholics also believe , namely : that despite all the efforts of the hermeneutic of continuity which shipwrecked miserably at the first confrontation with the reality of the present crisis , it is undeniable that from Vatican II onwards a parallel church was built , superimposed over and diametrically opposed to the true Church of Christ .
This parallel church progressively obscured the divine institution founded by Our Lord in order to replace it with a spurious entity , corresponding to the desired @ @ @ @ @ @ @ Masonry .
Expressions like new humanism , universal fraternity , dignity of man , are the watchwords of philanthropic humanitarianism which denies the true God , of horizontal solidarity of vague spiritualist inspiration and of ecumenical irenism that the Church unequivocally condemns .
“ Nam et loquela tua manifestum te facit [ Even your speech gives you away ] ” ( Mt 26 , 73 ) : this very frequent , even obsessive recourse to the same vocabulary of the enemy betrays adherence to the ideology he inspires ; while on the other @ @ @ @ @ @ @ , unequivocal and crystalline language of the Church confirms the desire to detach itself not only from the Catholic form but even from its substance .
What we have for years heard enunciated , vaguely and without clear connotations , from the highest Throne , we then find elaborated in a true and proper manifesto in the supporters of the present Pontificate : the democratization of the Church , no longer through the collegiality invented by Vatican II but by the synodal path inaugurated by the Synod on the Family ; the demolition @ @ @ @ @ @ @ with exceptions to ecclesiastical celibacy and the introduction of feminine figures with quasi-sacerdotal duties ; the silent passage from ecumenism directed towards separated brethren to a form of pan-ecumenism that reduces the Truth of the One Triune God to the level of idolatries and the most infernal superstitions ; the acceptance of an interreligious dialogue that presupposes religious relativism and excludes missionary proclamation ; the demythologization of the Papacy , pursued by Bergoglio as a theme of his pontificate ; the progressive legitimization of all that is politically correct : gender theory , @ @ @ @ @ @ @ , ecologism , immigrationism ...
If we do not recognize that the roots of these deviations are found in the principles laid down by the Council , it will be impossible to find a cure : if our diagnosis persists , against all the evidence , in excluding the initial pathology , we can not prescribe a suitable therapy .
This operation of intellectual honesty requires a great humility , first of all in recognizing that for decades we have been led into error , in good faith , by people who , @ @ @ @ @ @ @ how to watch over and guard the flock of Christ : some for the sake of living quietly , some because of having too many commitments , some out of convenience , and finally some in bad faith or even malicious intent .
These last ones who have betrayed the Church must be identified , taken aside , invited to amend and , if they do not repent they must be expelled from the sacred enclosure .
This is how a true Shepherd acts , who has the well-being of the sheep at @ @ @ @ @ @ @ them ; we have had and still have far too many mercenaries , for whom the consent of the enemies of Christ is more important than fidelity to his Spouse .
Just as I honestly and serenely obeyed questionable orders sixty years ago , believing that they represented the loving voice of the Church , so today with equal serenity and honesty I recognize that I have been deceived .
Being coherent today by persevering in error would represent a wretched choice and would make me an accomplice in this fraud .
Claiming @ @ @ @ @ @ @ would not be honest : we all knew that the Council would be more or less a revolution , but we could not have imagined that it would prove to be so devastating , even for the work of those who should have prevented it .
And if up until Benedict XVI we could still imagine that the coup d ’ état of Vatican II ( which Cardinal Suenens called “ the 1789 of the Church ” ) had experienced a slowdown , in these last few years even the most ingenuous among @ @ @ @ @ @ @ of causing a schism , the effort to repair papal documents in a Catholic sense in order to remedy their intended ambiguity , the appeals and dubia made to Francis that remained eloquently unanswered , are all a confirmation of the situation of the most serious apostasy to which the highest levels of the Hierarchy are exposed , while the Christian people and the clergy feel hopelessly abandoned and that they are regarded by the bishops almost with annoyance .
The Abu Dhabi Declaration is the ideological manifesto of an idea of peace @ @ @ @ @ @ @ some possibility of being tolerated if it came from pagans who are deprived of the light of Faith and the fire of Charity .
But whoever has the grace of being a Child of God in virtue of Holy Baptism should be horrified at the idea of being able to construct a blasphemous modern version of the Tower of Babel , seeking to bring together the one true Church of Christ , heir to the promises made to the Chosen People , with those who deny the Messiah and with those who consider @ @ @ @ @ @ @ to be blasphemous .
The love of God knows no measure and does not tolerate compromises , otherwise it simply is not Charity , without which it is not possible to remain in Him : qui manet in caritate , in Deo manet , et Deus in eo [ whoever remains in love remains in God and God in him ] ( 1 Jn 4:16 ) .
It matters little whether it is a declaration or a Magisterial document : we know well that the subversive mens of the innovators plays games with @ @ @ @ @ @ @ spread error .
And we know well that the purpose of these ecumenical and interreligious initiatives is not to convert those who are far from the one Church to Christ , but to divert and corrupt those who still hold the Catholic Faith , leading them to believe that it is desirable to have a great universal religion that brings together the three great Abrahamic religions “ in a single house ” : this is the triumph of the Masonic plan in preparation for the kingdom of the Antichrist !
Whether this materializes @ @ @ @ @ @ @ , or an interview with Scalfari in La Repubblica matters little , because Bergoglio ’ s supporters wait for his words as a signal to which they respond with a series of initiatives that have already been prepared and organized for some time .
And if Bergoglio does not follow the directions he has received , ranks of theologians and clergy are ready to lament over the “ solitude of Pope Francis ” as a premise for his resignation ( I think for example of Massimo Faggioli in one of his recent essays @ @ @ @ @ @ @ it would not be the first time that they use the Pope when he goes along with their plans and get rid of him or attack him as soon as he does not .
Last Sunday , the Church celebrated the Most Holy Trinity , and in the Breviary it offers us the recitation of the Symbolum Athanasianum , now outlawed by the conciliar liturgy and already reduced to only two occasions in the liturgical reform of 1962 .
The first words of that now-disappeared Symbolum remain inscribed in letters of gold : @ @ @ @ @ @ @ omnia opus est ut teneat Catholicam fidem ; quam nisi quisque integram inviolatamque servaverit , absque dubio in aeternum peribit – Whosoever wishes to be saved , before all things it is necessary that he hold the Catholic faith ; For unless a person shall have kept this faith whole and inviolate , without doubt he shall eternally perish .
”

June 10, 2020 (LifeSiteNews) – The prominent Catholic prelate and speaker of truth, Archbishop Carlo Maria Viganò, is casting off many of the false teachings that have crept into the Church during and since the Second Vatican Council. With this act of liberation, he sets the Church on a new path, cleared of falsehood and with the full Catholic truth in sight.
In his new statement, Archbishop Vigano clearly distances himself from the controversial Abu Dhabi statement. He says: “we know well that the purpose of these ecumenical and interreligious initiatives is not to convert those who are far from the one Church to Christ, but to divert and corrupt those who still hold the Catholic Faith, leading them to believe that it is desirable to have a great universal religion that brings together the three great Abrahamic religions ‘in a single house’: this is the triumph of the Masonic plan in preparation for the kingdom of the Antichrist!”
Archbishop Viganò deals with the Abu Dhabi Declaration as rooted in “deviations” of the Second Vatican Council. He describes how the same people who supported the revolutionary changes of Vatican II helped to get Jorge Bergoglio elected as Pope Francis. At the same time, he describes our situation as “the most serious apostasy to which the highest levels of the Hierarchy are exposed, while the Christian people and the clergy feel hopelessly abandoned and that they are regarded by the bishops almost with annoyance.” Only when facing the errors that started with the Second Vatican Council, the archbishop explains, can we face our current crisis.
Being mindful of the agony of the faithful in this crisis, the prelate states: “If we do not recognize that the roots of these deviations are found in the principles laid down by the Council, it will be impossible to find a cure: if our diagnosis persists, against all the evidence, in excluding the initial pathology, we cannot prescribe a suitable therapy.”
In this new statement written for the Italian blog Chiesa e post concilio (full text below), Archbishop Viganò – the former papal nuncio to the U.S. who lives in hiding due to his revelations concerning the McCarrick case – comments on a recent analysis written by Bishop Athanasius Schneider and published by LifeSiteNews on June 1.
Schneider showed in his article, “There is no divine positive will or natural right to the diversity of religions.” The February 4, 2019 Abu Dhabi Statement signed by Pope Francis claims that the “diversity of religions” is “willed by God,” which Schneider explained goes back to the Second Vatican Council and its erroneous teaching on religious freedom.
The German prelate – who lives and works in Kazakhstan – pointed to the conciliar document Dignitatis Humanae which “unfortunately” set forth “a theory never before taught by the constant Magisterium of the Church, i.e., that man has the right founded in his own nature, ‘not to be prevented from acting in religious matters according to his own conscience, whether privately or publicly, whether alone or in association with others, within due limits.’”
“According to this statement,” Schneider commented, “man would have the right, based on nature itself (and therefore positively willed by God) not to be prevented from choosing, practicing and spreading, also collectively, the worship of an idol, and even the worship of Satan, since there are religions that worship Satan, for instance, the ‘church of Satan.’”
In light of this inner erroneous teaching of the Second Vatican Council – which Pope Francis explicitly quotes with regard to his Abu Dhabi statement – Bishop Schneider proposes that it might very well be corrected in the future.
“One may rightly hope and believe that a future Pope or Ecumenical Council will correct the erroneous statement made,” Schneider writes, adding: “There have been statements made by other Ecumenical Councils that have become obsolete and been forgotten or have even been corrected by the later Magisterium.”
Archbishop Viganò, in his new June 9 statement, agrees with Bishop Schneider in his criticism of the Second Vatican Council and explains: “His Excellency’s study summarizes, with the clarity that distinguishes the words of those who speak according to Christ, the objections against the presumed legitimacy of the exercise of religious freedom that the Second Vatican Council theorized, contradicting the testimony of Sacred Scripture and the voice of Tradition, as well as the Catholic Magisterium which is the faithful guardian of both.”
Speaking of this Council, the archbishop describes its program of change as a “monstrum generated in modernist circles,” a monstrum which came into being at Vatican II and has a “logical consequent effect in the doctrinal, moral, liturgical, and disciplinary deviations” that have come into being since them. For this Italian prelate, the “hermeneutic of continuity” is not a sufficient instrument to counter it. He also politely disagrees with Bishop Schneider, who presented teachings of councils in the past that were later abandoned by the Church when stating that none of these abandoned teachings were in themselves “heretical.” Viganò warns against the idea “that there may be Magisterial acts that, due to a changed sensitivity, are susceptible to abrogation, modification, or different interpretation with the passage of time.”
Archbishop Viganò insists that, “just as the Truth comes from God, so error is fed by and feeds on the Adversary, who hates the Church of Christ and her heart: the Holy Mass and the Most Holy Eucharist,” and he now invites us to face these errors.
In a self-critical way, he speaks of many of our false assumptions concerning the Council. For example, he states: “Together with numerous Council Fathers, we thought of ecumenism as a process, an invitation that calls dissidents to the one Church of Christ, idolaters and pagans to the one True God, and the Jewish people to the promised Messiah. But from the moment it was theorized in the conciliar commissions, ecumenism was configured in a way that was in direct opposition to the doctrine previously expressed by the Magisterium.”
In a freeing gesture, the prelate also points to erroneous events surrounding Pope John Paul II, which many at the time seemed to justify. “We have thought that certain excesses were only an exaggeration of those who allowed themselves to be swept up in enthusiasm for novelty; we sincerely believed that seeing John Paul II surrounded by charmers-healers, buddhist monks, imams, rabbis, protestant pastors and other heretics gave proof of the Church’s ability to summon people together in order to ask God for peace,” he goes on to say.
This has led to a “point” in the Church “of seeing Bishops carrying the unclean idol of the pachamama on their shoulders, sacrilegiously concealed under the pretext of being a representation of sacred motherhood.”
Further addressing the multiple errors that are now festering in the Church, Archbishop Viganò stresses that the Church at large has abandoned the teaching on the uniqueness of the salvific role of the Catholic Church: “Numerous practicing Catholics, and perhaps also a majority of Catholic clergy, are today convinced that the Catholic Faith is no longer necessary for eternal salvation; they believe that the One and Triune God revealed to our fathers is the same as the god of Mohammed.”
The prelate also describes how the Second Vatican Council has made a change of the Church's teaching by using the Latin expression “subsistit in,” which means that the Church of Christ subsists in the Catholic Church, instead of saying that it is the Catholic Church, thus furthering ambiguity of teaching.
Regretting these ambiguities, Viganò describes how the Second Vatican Council led to the “obscuring and connoting with a sense of contempt the doctrine that the Church had always authoritatively taught, and prohibiting the perennial liturgy that for millennia had nourished the faith of an uninterrupted line of faithful, martyrs, and saints.” The doctrine, discipline, and liturgy – simply the entire life of the Church has been since altered, without too much resistance from the Church's clergy.
Here, the prelate admits his own deficiency with regard to the Council.
“I confess it with serenity and without controversy: I was one of the many people,” Viganò goes on to say, “who, despite many perplexities and fears which today have proven to be absolutely legitimate, trusted the authority of the Hierarchy with unconditional obedience. In reality, I think that many people, including myself, did not initially consider the possibility that there could be a conflict between obedience to an order of the Hierarchy and fidelity to the Church herself.” He speaks here of a “perverse, separation between the Hierarchy and the Church, between obedience and fidelity,” something that came to a peak under the current pontificate.
The Modernists who endorse these changes since the Council also endorse Pope Francis and even got him elected pope, according to the Italian prelate. Speaking of the “newly elected” pope, Viganò states: “on March 13, 2013, the mask fell from the conspirators, who were finally free of the inconvenient presence of Benedict XVI and brazenly proud of having finally succeeded in promoting a Cardinal who embodied their ideals, their way of revolutionizing the Church, of making doctrine malleable, morals adaptable, liturgy adulterable, and discipline disposable.”
Summing up the deviations in Catholic doctrine in the last decades, the Italian archbishop writes:
If the pachamama could be adored in a church, we owe it to Dignitatis Humanae. If we have a liturgy that is Protestantized and at times even paganized, we owe it to the revolutionary action of Msgr. Annibale Bugnini and to the post-conciliar reforms. If the Abu Dhabi Declaration was signed, we owe it to Nostra Aetate. If we have come to the point of delegating decisions to the Bishops’ Conferences – even in grave violation of the Concordat, as happened in Italy – we owe it to collegiality, and to its updated version, synodality. Thanks to synodality, we found ourselves with Amoris Laetitia having to look for a way to prevent what was obvious to everyone from appearing: that this document, prepared by an impressive organizational machine, intended to legitimize Communion for the divorced and cohabiting, just as Querida Amazonia will be used to legitimize women priests (as in the recent case of an “episcopal vicaress” in Freiburg) and the abolition of Sacred Celibacy.
He calls the Second Vatican Council a “coup d'état” and a “revolution.”
“And if up until Benedict XVI,” he continues, “we could still imagine that the coup d’état of Vatican II (which Cardinal Suenens called ‘the 1789 of the Church’) had experienced a slowdown, in these last few years even the most [ingenious] among us have understood that silence for fear of causing a schism, the effort to repair papal documents in a Catholic sense in order to remedy their intended ambiguity, the appeals and dubia made to Francis that remained eloquently unanswered, are all a confirmation of the situation of the most serious apostasy to which the highest levels of the Hierarchy are exposed, while the Christian people and the clergy feel hopelessly abandoned and that they are regarded by the bishops almost with annoyance.”
Let us conclude this introduction with the words with which Archbishop Viganò concludes his own statement: “Whosoever wishes to be saved, before all things it is necessary that he hold the Catholic faith; For unless a person shall have kept this faith whole and inviolate, without doubt he shall eternally perish.”
Please see here the full statement. We thank Archbishop Viganò for having provided us with this historic text:
9 June 2020
Saint Ephrem
I read with great interest the essay of His Excellency Athanasius Schneider published on LifeSiteNews on June 1, subsequently translated into Italian by Chiesa e post concilio, entitled There is no divine positive will or natural right to the diversity of religions. His Excellency’s study summarizes, with the clarity that distinguishes the words of those who speak according to Christ, the objections against the presumed legitimacy of the exercise of religious freedom that the Second Vatican Council theorized, contradicting the testimony of Sacred Scripture and the voice of Tradition, as well as the Catholic Magisterium which is the faithful guardian of both.
The merit of His Excellency’s essay lies first of all in its grasp of the causal link between the principles enunciated or implied by Vatican II and their logical consequent effect in the doctrinal, moral, liturgical, and disciplinary deviations that have arisen and progressively developed to the present day. The monstrum generated in modernist circles could have at first been misleading, but it has grown and strengthened, so that today it shows itself for what it really is in its subversive and rebellious nature. The creature that was conceived at that time is always the same, and it would be naive to think that its perverse nature could change. Attempts to correct the conciliar excesses – invoking the hermeneutic of continuity – have proven unsuccessful: Naturam expellas furca, tamen usque recurret [Drive nature out with a pitchfork; she will come right back] (Horace, Epist. I,10,24). The Abu Dhabi Declaration – and, as Bishop Schneider rightly observes, its first symptoms in the pantheon of Assisi – “was conceived in the spirit of the Second Vatican Council” as Bergoglio proudly confirms.
This “spirit of the Council” is the license of legitimacy that the innovators oppose to their critics, without realizing that it is precisely confessing that legacy that confirms not only the erroneousness of the present declarations but also the heretical matrix that supposedly justifies them. On closer inspection, never in the history of the Church has a Council presented itself as such a historic event that it was different from any other council: there was never talk of a “spirit of the Council of Nicea” or the “spirit of the Council of Ferrara-Florence,” even less the “spirit of the Council of Trent,” just as we never had a “post-conciliar” era after Lateran IV or Vatican I.
The reason is obvious: those Councils were all, indiscriminately, the expression in unison of the voice of Holy Mother Church, and for this very reason the voice of Our Lord Jesus Christ. Significantly, those who maintain the novelty of Vatican II also adhere to the heretical doctrine that places the God of the Old Testament in opposition to the God of the New Testament, as if there could be contradiction between the Divine Persons of the Most Holy Trinity. Evidently this opposition that is almost gnostic or cabbalistic is functional to the legitimization of a new subject that is voluntarily different and opposed to the Catholic Church. Doctrinal errors almost always betray some sort of Trinitarian heresy, and thus it is by returning to the proclamation of Trinitarian dogma that the doctrines that oppose it can be defeated: ut in confessione veræ sempiternæque deitatis, et in Personis proprietas, et in essentia unitas, et in majestate adoretur æqualitas: Professing the true and eternal Divinity, we adore what is proper to each Person, their unity in substance, and their equality in majesty.
Bishop Schneider cites several canons of the Ecumenical Councils that propose, in his opinion, doctrines that today are difficult to accept, such as for example the obligation to distinguish Jews by their clothing, or the ban on Christians serving Muslim or Jewish masters. Among these examples there is also the requirement of the traditio instrumentorum declared by the Council of Florence, which was later corrected by Pius XII’s Apostolic Constitution Sacramentum Ordinis. Bishop Athanasius comments: “One may rightly hope and believe that a future Pope or Ecumenical Council will correct the erroneous statement made” by Vatican II. This appears to me to be an argument that, although made with the best of intentions, undermines the Catholic edifice from its foundation. If in fact we admit that there may be Magisterial acts that, due to a changed sensitivity, are susceptible to abrogation, modification, or different interpretation with the passage of time, we inevitably fall under the condemnation of the Decree Lamentabili, and we end up offering justification to those who, recently, precisely on the basis of that erroneous assumption, declared that the death penalty “does not conform to the Gospel,” and thus amended the Catechism of the Catholic Church. And, by the same principle, in a certain way we could maintain that the words of Blessed Pius IX in Quanta Cura were in some manner corrected by Vatican II, just as His Excellency hopes could happen for Dignitatis Humanae. Among the examples he presents, none of them is in itself gravely erroneous or heretical: the fact that the Council of Florence declared that the traditio instrumentorum was necessary for the validity of Orders did not in any way compromise priestly ministry in the Church, leading her to confer Orders invalidly. Nor does it seem to me that one can affirm that this aspect, however important, led to doctrinal errors on the part of the faithful, something which instead has occurred only with the most recent Council. And when in the course of history various heresies spread, the Church always intervened promptly to condemn them, as happened at the time of the Synod of Pistoia in 1786, which was in some way anticipatory of Vatican II, especially where it abolished Communion outside of Mass, introduced the vernacular tongue, and abolished the prayers of the Canon said submissa voce; but even more so when it theorized about the basis of episcopal collegiality, reducing the primacy of the pope to a mere ministerial function. Re-reading the acts of that Synod leaves us amazed at the literal formulation of the same errors that we find later, in increased form, in the Council presided over by John XXIII and Paul VI. On the other hand, just as the Truth comes from God, so error is fed by and feeds on the Adversary, who hates the Church of Christ and her heart: the Holy Mass and the Most Holy Eucharist.
There comes a moment in our life when, through the disposition of Providence, we are faced with a decisive choice for the future of the Church and for our eternal salvation. I speak of the choice between understanding the error into which practically all of us have fallen, almost always without evil intentions, and wanting to continue to look the other way or justify ourselves.
We have also committed the error, among others, of considering our interlocutors as people who, despite the difference of their ideas and their faith, were still motivated by good intentions and who would be willing to correct their errors if they could open up to our Faith. Together with numerous Council Fathers, we thought of ecumenism as a process, an invitation that calls dissidents to the one Church of Christ, idolaters and pagans to the one True God, and the Jewish people to the promised Messiah. But from the moment it was theorized in the conciliar commissions, ecumenism was configured in a way that was in direct opposition to the doctrine previously expressed by the Magisterium.
We have thought that certain excesses were only an exaggeration of those who allowed themselves to be swept up in enthusiasm for novelty; we sincerely believed that seeing John Paul II surrounded by charmers-healers , buddhist monks, imams, rabbis, protestant pastors and other heretics gave proof of the Church’s ability to summon people together in order to ask God for peace, while the authoritative example of this action initiated a deviant succession of pantheons that were more or less official, even to the point of seeing Bishops carrying the unclean idol of the pachamama on their shoulders, sacrilegiously concealed under the pretext of being a representation of sacred motherhood.
But if the image of an infernal divinity was able to enter into Saint Peter’s, this is part of a cresecendo which the other side foresaw from the beginning. Numerous practicing Catholics, and perhaps also a majority of Catholic clergy, are today convinced that the Catholic Faith is no longer necessary for eternal salvation; they believe that the One and Triune God revealed to our fathers is the same as the god of Mohammed. Already twenty years ago we heard this repeated from pulpits and episcopal cathedrae, but recently we hear it being affirmed with emphasis even from the highest Throne.
We know well that, invoking the saying in Scripture Littera enim occidit, spiritus autem vivificat [The letter brings death, but the spirit gives life (2 Cor 3:6)], the progressives and modernists astutely knew how to hide equivocal expressions in the conciliar texts, which at the time appeared harmless to most but that today are revealed in their subversive value. It is the method employed in the use of the phrase subsistit in: saying a half-truth not so much as not to offend the interlocutor (assuming that is licit to silence the truth of God out of respect for His creature), but with the intention of being able to use the half-error that would be instantly dispelled if the entire truth were proclaimed. Thus “Ecclesia Christi subsistit in Ecclesia Catholica” does not specify the identity of the two, but the subsistence of one in the other and, for consistency, also in other churches: here is the opening to interconfessional celebrations, ecumenical prayers, and the inevitable end of any need for the Church in the order of salvation, in her unicity, and in her missionary nature.
Some may remember that the first ecumenical gatherings were held with the schismatics of the East, and very prudently with other Protestant sects. Apart from Germany, Holland, and Switzerland, in the beginning the countries of Catholic tradition did not welcome mixed celebrations with Protestant pastors and Catholic priests together. I recall that at the time there was talk of removing the penultimate doxology from the Veni Creator so as not to offend the Orthodox, who do not accept the Filioque. Today we hear the surahs of the Koran recited from the pulpits of our churches, we see an idol of wood adored by religious sisters and brothers, we hear Bishops disavow what up until yesterday seemed to us to be the most plausible excuses of so many extremisms. What the world wants, at the instigation of Masonry and its infernal tentacles, is to create a universal religion that is humanitarian and ecumenical, from which the jealous God whom we adore is banished. And if this is what the world wants, any step in the same direction by the Church is an unfortunate choice which will turn against those who believe that they can jeer at God. The hopes of the Tower of Babel cannot be brought back to life by a globalist plan that has as its goal the cancellation of the Catholic Church, in order to replace it with a confederation of idolaters and heretics united by environmentalism and universal brotherhood. There can be no brotherhood except in Christ, and only in Christ: qui non est mecum, contra me est.
It is disconcerting that few people are aware of this race towards the abyss, and that few realize the responsibility of the highest levels of the Church in supporting these anti-Christian ideologies, as if the Church’s leaders want to guarantee that they have a place and a role on the bandwagon of aligned thought. And it is surprising that people persist in not wanting to investigate the root causes of the present crisis, limiting themselves to deploring the present excesses as if they were not the logical and inevitable consequence of a plan orchestrated decades ago. If the pachamama could be adored in a church, we owe it to Dignitatis Humanae. If we have a liturgy that is Protestantized and at times even paganized, we owe it to the revolutionary action of Msgr. Annibale Bugnini and to the post-conciliar reforms. If the Abu Dhabi Declaration was signed, we owe it to Nostra Aetate. If we have come to the point of delegating decisions to the Bishops’ Conferences – even in grave violation of the Concordat, as happened in Italy – we owe it to collegiality, and to its updated version, synodality. Thanks to synodality, we found ourselves with Amoris Laetitia having to look for a way to prevent what was obvious to everyone from appearing: that this document, prepared by an impressive organizational machine, intended to legitimize Communion for the divorced and cohabiting, just as Querida Amazonia will be used to legitimize women priests (as in the recent case of an “episcopal vicaress” in Freiburg) and the abolition of Sacred Celibacy. The Prelates who sent the Dubia to Francis, in my opinion, demonstrated the same pious ingenuousness: thinking that Bergoglio, when confronted with the reasonably argued contestation of the error, would understand, correct the heterodox points, and ask for forgiveness.
The Council was used to legitimize the most aberrant doctrinal deviations, the most daring liturgical innovations, and the most unscrupulous abuses, all while Authority remained silent. This Council was so exalted that it was presented as the only legitimate reference for Catholics, clergy, and bishops, obscuring and connoting with a sense of contempt the doctrine that the Church had always authoritatively taught, and prohibiting the perennial liturgy that for millennia had nourished the faith of an uninterrupted line of faithful, martyrs, and saints. Among other things, this Council has proven to be the only one that has caused so many interpretative problems and so many contradictions with respect to the preceding Magisterium, while there is not one other council – from the Council of Jerusalem to Vatican I – that does not harmonize perfectly with the entire Magisterium or that needs so much interpretation.
I confess it with serenity and without controversy: I was one of the many people who, despite many perplexities and fears which today have proven to be absolutely legitimate, trusted the authority of the Hierarchy with unconditional obedience. In reality, I think that many people, including myself, did not initially consider the possibility that there could be a conflict between obedience to an order of the Hierarchy and fidelity to the Church herself. What made tangible this unnatural, indeed I would even say perverse, separation between the Hierarchy and the Church, between obedience and fidelity, was certainly this most recent Pontificate.
In the Room of Tears adjacent to the Sistine Chapel, while Msgr. Guido Marini prepared the white rocchetto, mozzetta, and stole for the first appearance of the “newly elected” Pope, Bergoglio exclaimed: “Sono finite le carnevalate! [The carnivals are over!],” scornfully refusing the insignia that all the Popes up until then had humbly accepted as the distinguishing garb of the Vicar of Christ. But those words contained truth, even if it was spoken involuntarily: on March 13, 2013, the mask fell from the conspirators, who were finally free of the inconvenient presence of Benedict XVI and brazenly proud of having finally succeeded in promoting a Cardinal who embodied their ideals, their way of revolutionizing the Church, of making doctrine malleable, morals adaptable, liturgy adulterable, and discipline disposable. And all this was considered, by the protagonists of the conspiracy themselves, the logical consequence and obvious application of Vatican II, which according to them had been weakened by the critiques expressed by Benedict XVI. The greatest affront of that Pontificate was the liberally permitting the celebration of the venerated Tridentine Liturgy, the legitimacy of which was finally recognized, disproving fifty years of its illegitimate ostracization. It is no accident that Bergoglio’s supporters are the same people who saw the Council as the first event of a new church, prior to which there was an old religion with an old liturgy.
It is no accident: what these men affirm with impunity, scandalizing moderates, is what Catholics also believe, namely: that despite all the efforts of the hermeneutic of continuity which shipwrecked miserably at the first confrontation with the reality of the present crisis, it is undeniable that from Vatican II onwards a parallel church was built, superimposed over and diametrically opposed to the true Church of Christ. This parallel church progressively obscured the divine institution founded by Our Lord in order to replace it with a spurious entity, corresponding to the desired universal religion that was first theorized by Masonry. Expressions like new humanism, universal fraternity, dignity of man, are the watchwords of philanthropic humanitarianism which denies the true God, of horizontal solidarity of vague spiritualist inspiration and of ecumenical irenism that the Church unequivocally condemns. “Nam et loquela tua manifestum te facit [Even your speech gives you away]” (Mt 26, 73): this very frequent, even obsessive recourse to the same vocabulary of the enemy betrays adherence to the ideology he inspires; while on the other hand the systematic renunciation of the clear, unequivocal and crystalline language of the Church confirms the desire to detach itself not only from the Catholic form but even from its substance.
What we have for years heard enunciated, vaguely and without clear connotations, from the highest Throne, we then find elaborated in a true and proper manifesto in the supporters of the present Pontificate: the democratization of the Church, no longer through the collegiality invented by Vatican II but by the synodal path inaugurated by the Synod on the Family; the demolition of the ministerial priesthood through its weakening with exceptions to ecclesiastical celibacy and the introduction of feminine figures with quasi-sacerdotal duties; the silent passage from ecumenism directed towards separated brethren to a form of pan-ecumenism that reduces the Truth of the One Triune God to the level of idolatries and the most infernal superstitions; the acceptance of an interreligious dialogue that presupposes religious relativism and excludes missionary proclamation; the demythologization of the Papacy, pursued by Bergoglio as a theme of his pontificate; the progressive legitimization of all that is politically correct: gender theory, sodomy, homosexual marriage, Malthusian doctrines, ecologism, immigrationism… If we do not recognize that the roots of these deviations are found in the principles laid down by the Council, it will be impossible to find a cure: if our diagnosis persists, against all the evidence, in excluding the initial pathology, we cannot prescribe a suitable therapy.
This operation of intellectual honesty requires a great humility, first of all in recognizing that for decades we have been led into error, in good faith, by people who, established in authority, have not known how to watch over and guard the flock of Christ: some for the sake of living quietly, some because of having too many commitments, some out of convenience, and finally some in bad faith or even malicious intent. These last ones who have betrayed the Church must be identified, taken aside, invited to amend and, if they do not repent they must be expelled from the sacred enclosure. This is how a true Shepherd acts, who has the well-being of the sheep at heart and who gives his life for them; we have had and still have far too many mercenaries, for whom the consent of the enemies of Christ is more important than fidelity to his Spouse.
Just as I honestly and serenely obeyed questionable orders sixty years ago, believing that they represented the loving voice of the Church, so today with equal serenity and honesty I recognize that I have been deceived. Being coherent today by persevering in error would represent a wretched choice and would make me an accomplice in this fraud. Claiming a clarity of judgment from the beginning would not be honest: we all knew that the Council would be more or less a revolution, but we could not have imagined that it would prove to be so devastating, even for the work of those who should have prevented it. And if up until Benedict XVI we could still imagine that the coup d’état of Vatican II (which Cardinal Suenens called “the 1789 of the Church”) had experienced a slowdown, in these last few years even the most ingenuous among us have understood that silence for fear of causing a schism, the effort to repair papal documents in a Catholic sense in order to remedy their intended ambiguity, the appeals and dubia made to Francis that remained eloquently unanswered, are all a confirmation of the situation of the most serious apostasy to which the highest levels of the Hierarchy are exposed, while the Christian people and the clergy feel hopelessly abandoned and that they are regarded by the bishops almost with annoyance.
The Abu Dhabi Declaration is the ideological manifesto of an idea of peace and cooperation between religions that could have some possibility of being tolerated if it came from pagans who are deprived of the light of Faith and the fire of Charity. But whoever has the grace of being a Child of God in virtue of Holy Baptism should be horrified at the idea of being able to construct a blasphemous modern version of the Tower of Babel, seeking to bring together the one true Church of Christ, heir to the promises made to the Chosen People, with those who deny the Messiah and with those who consider the very idea of a Triune God to be blasphemous. The love of God knows no measure and does not tolerate compromises, otherwise it simply is not Charity, without which it is not possible to remain in Him: qui manet in caritate, in Deo manet, et Deus in eo [whoever remains in love remains in God and God in him] (1 Jn 4:16). It matters little whether it is a declaration or a Magisterial document: we know well that the subversive mens of the innovators plays games with these sort of quibbles in order to spread error. And we know well that the purpose of these ecumenical and interreligious initiatives is not to convert those who are far from the one Church to Christ, but to divert and corrupt those who still hold the Catholic Faith, leading them to believe that it is desirable to have a great universal religion that brings together the three great Abrahamic religions “in a single house”: this is the triumph of the Masonic plan in preparation for the kingdom of the Antichrist! Whether this materializes through a dogmatic Bull, a declaration, or an interview with Scalfari in La Repubblica matters little, because Bergoglio’s supporters wait for his words as a signal to which they respond with a series of initiatives that have already been prepared and organized for some time. And if Bergoglio does not follow the directions he has received, ranks of theologians and clergy are ready to lament over the “solitude of Pope Francis” as a premise for his resignation (I think for example of Massimo Faggioli in one of his recent essays). On the other hand, it would not be the first time that they use the Pope when he goes along with their plans and get rid of him or attack him as soon as he does not.
Last Sunday, the Church celebrated the Most Holy Trinity, and in the Breviary it offers us the recitation of the Symbolum Athanasianum, now outlawed by the conciliar liturgy and already reduced to only two occasions in the liturgical reform of 1962. The first words of that now-disappeared Symbolum remain inscribed in letters of gold: “Quicumque vult salvus esse, ante omnia opus est ut teneat Catholicam fidem; quam nisi quisque integram inviolatamque servaverit, absque dubio in aeternum peribit – Whosoever wishes to be saved, before all things it is necessary that he hold the Catholic faith; For unless a person shall have kept this faith whole and inviolate, without doubt he shall eternally perish.”
+ Carlo Maria Viganò
Translated by Giuseppe Pellegrino
Follow Maike Dr. Maike Hickson was born and raised in Germany. She holds a PhD from the University of Hannover, Germany, after having written in Switzerland her doctoral dissertation on the history of Swiss intellectuals before and during World War II. She now lives in the U.S. and is married to Dr. Robert Hickson, and they have been blessed with two beautiful children. She is a happy housewife who likes to write articles when time permits. Dr. Hickson published in 2014 a Festschrift, a collection of some thirty essays written by thoughtful authors in honor of her husband upon his 70th birthday, which is entitled A Catholic Witness in Our Time. Hickson has closely followed the papacy of Pope Francis and the developments in the Catholic Church in Germany, and she has been writing articles on religion and politics for U.S. and European publications and websites such as LifeSiteNews, OnePeterFive, The Wanderer, Rorate Caeli, Catholicism.org, Catholic Family News, Christian Order, Notizie Pro-Vita, Corrispondenza Romana, Katholisches.info, Der Dreizehnte, Zeit-Fragen, and Westfalen-Blatt.
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lifesitenews--2020-06-10--Catholic Charities of San Francisco archdiocese promotes ‘Pride Month,’ genital cookies

WARNING : The following article contains disgusting content .
June 10 , 2020 ( Sons of St. Joseph ) — On the official Twitter account of “ Catholic Charities ” in San Francisco , several tweets were posted that commemorate the “ Pride ” month of June ; including a tribute to the late LGBT-rights advocate Harvey Milk , a guide on how to honor “ Pride ” at home , and how to celebrate “ Pride in Place.
” On April 14 , 2020 , the annual San Francisco “ Pride ” events and parade were cancelled due to @ @ @ @ @ @ @ June 1 , 2020 , Catholic Charities in San Francisco retweeted an article from the San Francisco “ lifestyle ” web-site 7X7 .
Titled “ Pride in Place : 50 Ways to Celebrate the 50th Anniversary of San Francisco Pride , ” the June 1 , 2020 article offers a list of things to do and places to go when celebrating “ Pride ” month .
They include : “ Wander the Leather District , ” which comprises the SOMA ( South of Market ) District in San Francisco that is the center @ @ @ @ @ @ @ “ Eat a Cookie Dick ” at the notorious Castro Street bakery ( Hot Cookie ) which features edible treats in the shape of intimate body parts ; and “ Get stoned , courtesy of a lesbian-owned cannabis delivery service.
” In 2018 , San Francisco Catholic Charities promoted a “ Christmas Performance ” of the Gay Men ’ s Chorus .
The Archdiocese of San Francisco is home to several parishes with a long history of LGBT advocacy , including Most Holy Redeemer ( MHR ) in the Castro District , the @ @ @ @ @ @ @ the Jesuit-run University of San Francisco ( USF . )
MHR is currently staffed by the pro-LGBT religious order The Missionaries of the Precious Blood ; this Lent , the parish offered an LGBT version of the Stations of the Cross ; also featured on the San Francisco Catholic Charities Twitter account is a testimony from LGBT-rights lawyer Nanette Lee Miller who is a longtime MHR parishioner ; in the past , St. Agnes parish and its associated Ignatian Spiritual Life Center have offered LGBTQ workshops ; and USF is home to the @ @ @ @ @ @ @ University has also offered free lessons on how to “ tuck and bind safely.
” Tucking refers to the practice of concealing the male genitals within the body in order to appear in drag ; and binding refers to securing the female breasts in order to appear more masculine — or flat-chested .
Archbishop Salvatore Cordileone is on the “ Board of Directors , ” serving as Chairman , for Catholic Charities in San Francisco .
Published with permission from the Sons of St. Joseph .

WARNING: The following article contains disgusting content.
June 10, 2020 (Sons of St. Joseph) — On the official Twitter account of “Catholic Charities” in San Francisco, several tweets were posted that commemorate the “Pride” month of June; including a tribute to the late LGBT-rights advocate Harvey Milk, a guide on how to honor “Pride” at home, and how to celebrate “Pride in Place.” On April 14, 2020, the annual San Francisco “Pride” events and parade were cancelled due to concerns over the COVID-19 pandemic.
On June 1, 2020, Catholic Charities in San Francisco retweeted an article from the San Francisco “lifestyle” web-site 7X7. Titled “Pride in Place: 50 Ways to Celebrate the 50th Anniversary of San Francisco Pride,” the June 1, 2020 article offers a list of things to do and places to go when celebrating “Pride” month. They include: “Wander the Leather District,” which comprises the SOMA (South of Market) District in San Francisco that is the center of the Leather and BDSM communities; “Eat a Cookie Dick” at the notorious Castro Street bakery (Hot Cookie) which features edible treats in the shape of intimate body parts; and “Get stoned, courtesy of a lesbian-owned cannabis delivery service.”
In 2018, San Francisco Catholic Charities promoted a “Christmas Performance” of the Gay Men’s Chorus.
The Archdiocese of San Francisco is home to several parishes with a long history of LGBT advocacy, including Most Holy Redeemer (MHR) in the Castro District, the Jesuit parish of St. Agnes, and the Jesuit-run University of San Francisco (USF.) MHR is currently staffed by the pro-LGBT religious order The Missionaries of the Precious Blood; this Lent, the parish offered an LGBT version of the Stations of the Cross; also featured on the San Francisco Catholic Charities Twitter account is a testimony from LGBT-rights lawyer Nanette Lee Miller who is a longtime MHR parishioner; in the past, St. Agnes parish and its associated Ignatian Spiritual Life Center have offered LGBTQ workshops; and USF is home to the openly gay Jesuit Donal Godfrey; the University has also offered free lessons on how to “tuck and bind safely.” Tucking refers to the practice of concealing the male genitals within the body in order to appear in drag; and binding refers to securing the female breasts in order to appear more masculine — or flat-chested.
Archbishop Salvatore Cordileone is on the “Board of Directors,” serving as Chairman, for Catholic Charities in San Francisco.
Published with permission from the Sons of St. Joseph.
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lifesitenews--2020-06-10--Torn apart by riots and revolution, America must return to God to be saved

June 10 , 2020 ( Tradition , Family , Property ) — In the face of the violence and rioting rocking the country , we face a painful reality .
While all must deplore the death of George Floyd , we must recognize that the riots reflect a society in crisis , not bad law enforcement policies or “ systemic ” injustice .
We need to acknowledge a much greater problem than racism — which is only a symptom .
The greater problem is a moral crisis of massive proportions .
This crisis prepared the way for the violence we @ @ @ @ @ @ @ riots ; this is a revolution to change America .
It will have dire consequences for the nation .
The moral crisis is not new .
For decades , many have denounced the country ’ s moral decay .
The sexual revolution of the sixties unleashed the unbridled passions , which destroyed countless good customs , families and communities .
Today , the mad rush for gratification destroys individuals by questioning the notion of identity .
What is new is how the crisis is intensifying with the anxieties of the coronavirus lockdown and @ @ @ @ @ @ @ ever , we see a polarized America coming apart .
The moral fabric that keeps the nation together is unraveling , preparing the way for revolution .
All that remains are fragments that are cobbled together into some appearances of normality .
We are witness to the sad reality that it only takes an inflammatory event for the whole nation to explode into chaos .
As the devastation of the coronavirus lockdown showed , much can be destroyed in little time .
Any moral crisis comes from a refusal to abide by a @ @ @ @ @ @ @ behavior .
It can happen when people no longer admit an objective notion of right and wrong .
They reject the Ten Commandments as reasonable rules for life .
Things fall apart when the determination of what is right rests on what makes each individual happy .
In such conditions , societies easily fall into anarchy .
Indeed , huge swaths of American society have fallen into moral decay because of a refusal to acknowledge a moral law .
This crisis embraces all social , racial , ethnic and income groups .
Since @ @ @ @ @ @ @ most apparent manifestations of this decay are found in broken communities .
Thus , it is not a coincidence that the common denominator found in areas of unrest and violence is not racial but moral in nature .
Whether in decayed inner cities or opiate-ridden rural areas , we always find the absence of moral law .
We find broken families without fathers or stability .
There is sexual promiscuity that admits no restraint .
Without sound family structures , crime and violence dominate communities .
Thus , we have turned these areas @ @ @ @ @ @ @ police daily into battle against criminal elements and deranged persons .
Adding to the decay is the violence that occurs when churches are empty .
People have no notion of a loving God , the Author of the Moral Law that brings order to society .
Instead , they seek their spiritual highs in drugs that introduce cycles of despair into their lives , deprived of meaning .
The rule is that in areas where morality is missing , anything can happen .
The most brutal acts are possible .
There is no @ @ @ @ @ @ @ ourselves blaming “ the system ” instead of the sins and actions of individuals who destroy order .
It would be wrong to affirm that only broken communities experience this decay .
Analogous situations where the moral sense is lost are everywhere , even among higher-income groups .
Among the radical rioters can be found every race , profession and income level .
News reports show organizers to be lawyers , professors and even clergy , who work behind the scenes to carry out their agendas .
Indeed , such riots are never @ @ @ @ @ @ @ , what unites these radical rioters is their rejection of moral law .
They hate order and restraint .
They take advantage of others who have lost the moral sense to participate in their desire to destroy the remnants of Western civilization and a notion of the rule of law .
Thus , the existence of a moral crisis prepares the way , not for riots but revolution .
That is to say , the replacement of a present legitimate order of things for another illegitimate state of things .
We must refuse @ @ @ @ @ @ @ proposed by the media .
We must reject the idea that the riots are the product of a class struggle that triggers and even justifies the violence .
We must face the painful reality of our moral crisis and assume personal responsibility for our actions .
Above all , we can defeat a revolutionary narrative with another one .
That narrative is the rich legacy of the Church and Christianity that sustain a moral law that leads to harmony , justice and order .
The nation must return to God , Who can @ @ @ @ @ @ @ to order if we call upon Him with a humble and contrite heart .

Things fall apart when the determination of what is right rests on what makes each individual happy. In such conditions, societies easily fall into anarchy.
June 10, 2020 (Tradition, Family, Property) — In the face of the violence and rioting rocking the country, we face a painful reality. While all must deplore the death of George Floyd, we must recognize that the riots reflect a society in crisis, not bad law enforcement policies or “systemic” injustice.
We need to acknowledge a much greater problem than racism — which is only a symptom. The greater problem is a moral crisis of massive proportions. This crisis prepared the way for the violence we are experiencing. These are not just riots; this is a revolution to change America. It will have dire consequences for the nation.
America Coming Apart
The moral crisis is not new. For decades, many have denounced the country’s moral decay. The sexual revolution of the sixties unleashed the unbridled passions, which destroyed countless good customs, families and communities. Today, the mad rush for gratification destroys individuals by questioning the notion of identity.
What is new is how the crisis is intensifying with the anxieties of the coronavirus lockdown and the looming elections. Now more than ever, we see a polarized America coming apart. The moral fabric that keeps the nation together is unraveling, preparing the way for revolution. All that remains are fragments that are cobbled together into some appearances of normality.
We are witness to the sad reality that it only takes an inflammatory event for the whole nation to explode into chaos. As the devastation of the coronavirus lockdown showed, much can be destroyed in little time.
Moral Law Is Essential
Any moral crisis comes from a refusal to abide by a moral law that is normative for human behavior. It can happen when people no longer admit an objective notion of right and wrong. They reject the Ten Commandments as reasonable rules for life.
Things fall apart when the determination of what is right rests on what makes each individual happy. In such conditions, societies easily fall into anarchy.
Indeed, huge swaths of American society have fallen into moral decay because of a refusal to acknowledge a moral law. This crisis embraces all social, racial, ethnic and income groups.
Turning Areas Into War Zones
Since it is a destructive force, the most apparent manifestations of this decay are found in broken communities. Thus, it is not a coincidence that the common denominator found in areas of unrest and violence is not racial but moral in nature. Whether in decayed inner cities or opiate-ridden rural areas, we always find the absence of moral law.
We find broken families without fathers or stability. There is sexual promiscuity that admits no restraint. Without sound family structures, crime and violence dominate communities. Thus, we have turned these areas into war zones. We send our police daily into battle against criminal elements and deranged persons.
Adding to the decay is the violence that occurs when churches are empty. People have no notion of a loving God, the Author of the Moral Law that brings order to society. Instead, they seek their spiritual highs in drugs that introduce cycles of despair into their lives, deprived of meaning.
The rule is that in areas where morality is missing, anything can happen. The most brutal acts are possible. There is no possibility of social harmony. We find ourselves blaming “the system” instead of the sins and actions of individuals who destroy order.
Not a Riot but a Revolution
It would be wrong to affirm that only broken communities experience this decay. Analogous situations where the moral sense is lost are everywhere, even among higher-income groups. Among the radical rioters can be found every race, profession and income level. News reports show organizers to be lawyers, professors and even clergy, who work behind the scenes to carry out their agendas. Indeed, such riots are never the product of spontaneous forces.
However, what unites these radical rioters is their rejection of moral law. They hate order and restraint. They take advantage of others who have lost the moral sense to participate in their desire to destroy the remnants of Western civilization and a notion of the rule of law.
Thus, the existence of a moral crisis prepares the way, not for riots but revolution. That is to say, the replacement of a present legitimate order of things for another illegitimate state of things.
Defeating a Revolution
We must refuse to follow the revolutionary narrative now being proposed by the media. We must reject the idea that the riots are the product of a class struggle that triggers and even justifies the violence. We must face the painful reality of our moral crisis and assume personal responsibility for our actions.
Above all, we can defeat a revolutionary narrative with another one. That narrative is the rich legacy of the Church and Christianity that sustain a moral law that leads to harmony, justice and order. The nation must return to God, Who can do all things and return the country to order if we call upon Him with a humble and contrite heart.
Published with permission from Tradition, Family, Property.
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