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| Diocesan Latin Mass to be suppressed in Tulsa, Oklahoma |
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Posted by: Stone - 06-18-2025, 07:36 AM - Forum: Vatican II and the Fruits of Modernism
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Diocesan Latin Mass to be suppressed in Tulsa, Oklahoma
The only diocesan Latin Mass in Tulsa will be shut down in July, according to a blogger.
Jun 17, 2025
(LifeSiteNews) — A diocesan traditional Latin Mass that has been held for 13 years in the Diocese of Tulsa, Oklahoma, is to be suppressed by July, according to parishioners.
“I am saddened to report that as of Sunday, June 29th, 2025, A.D., in the Year of Our Lord Jesus Christ, despite my own efforts at a petition, and I am sure other local requests, after 13 years the Latin Mass Community of Ss. Peter and Paul (SSPP) parish, in the Diocese of Tulsa, will be effectively banished, snuffed out, outcast, dispersed, scattered to the winds, destroyed,” a Tulsa Latin Mass attendee wrote on the blog “The Okie Traditionalist.”
SSPP, the only parish church in the Tulsa diocese to hold TLMs each Sunday, has also held Latin Masses on Tuesday through Friday, as well as First Saturdays, according to a TLM website for the diocese. The remaining options for the TLM in the diocese are the nearby Parish of the Most Precious Blood, where the Fraternity of St. Peter (FSSP) priests offer Mass daily, and Clear Creek Benedictine Abbey, which also offers daily Latin Masses.
The most recent bulletins for the church do not indicate the coming shutdown of the TLM there, and Bishop David Konderla has not made a public announcement about the shutdown of the Latin Mass at SSPP as of Tuesday afternoon.
The Facebook administrator of the church’s Latin Mass Facebook page has admitted to deleting comments asking for the reason behind the TLM suppression, arguing that it is “not the place” to ask such questions.
The Okie Traditionalist has shared that a “reliable source” affirmed the decision came from Bishop Konderla, and that no reason for the decision has been publicly shared, even secondhand.
The blogger believes the refusal even by the Facebook moderator for the SSPP page to entertain questions about the suppression of the TLM suggests “they don’t want to answer because there isn’t a reasonable answer.”
“Yet the community certainly was, and still is, owed a clear answer, transparency, accountability, and good faith,” Okie wrote.
In 2021, the blogger noted that Bishop Konderla gave “full, official support” for Pope Francis’ TLM-throttling Traditionis Custodes while allowing the Latin Mass to continue at parish churches in the diocese.
Mark Docherty wrote regarding the lack of clarity about the origins and reason for the decision, “A dense fog of plausible deniability clogs the air, preserving the decision maker(s) from any optically poor blowback.”
LifeSiteNews has contacted the Diocese of Tulsa for comment and elaboration about the decision but has not heard back as of publishing.
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| Saul Alinsky and "Saint" Pope Paul VI: Genesis of the Conciliar Surrender to the World Featured |
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Posted by: Stone - 06-16-2025, 06:58 AM - Forum: Vatican II and the Fruits of Modernism
- No Replies
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Saul Alinsky and "Saint" Pope Paul VI: Genesis of the Conciliar Surrender to the World Featured
![[Image: saul_paul_maritain_collage.JPG]](https://www.remnantnewspaper.com/web/images/saul_paul_maritain_collage.JPG)
The Revolutionary Fellowship of Pope Montini, Jacques Maritain and Saul Alinsky
Christopher A. Ferrara, Remnant | August 16, 2018
This article, adapted from a presentation given at the 2018 symposium of the Roman Forum at Lake Garda, examines the origin of the current unparalleled crisis in the Church at its origin: the neo-Modernist uprising during the Interwar Period, culminating in that catastrophe known as the “opening to the world” at Vatican II.
The conciliar “opening to the world” was assisted mightily by two deluded “conservative” visionaries whose roles were absolutely decisive: Jacques Maritain and his disciple Pope Montini, whose relationship and mutual connection to none other than Saul Alinksy are the focus of this piece.
It is no longer possible to deny in good faith that the Council’s outcome has been the spread of an ecclesial disease that now affects virtually every region of the Mystical Body, and which both Maritain and Montini loudly deplored in its earliest stages while resolutely refusing to acknowledge their own role, and that of the Council, in the growing debacle.
For more than fifty years, traditionalist commentators, remarking the obvious, have chronicled the resulting ecclesial decline in every department. They have warned unceasingly that the reformist mania the Council unleashed—to the applause of both Maritain and Montini and their fellow deluded “conservative” reformers—would end in final disaster for the human element of the Church. Final disaster has arrived with the out-of-control papacy of Jorge Mario Bergoglio and his circle of homosexual and homosexual-enabling collaborators, whom he has systematically elevated to positions of power in service to his veritable dictatorship over the Church.
Admitting precisely what traditionalist observers of this pontificate have been saying about Bergoglio over the past five-and-a-half years, the virulently pro-homosexual Father Thomas Rosica declares: “Pope Francis breaks Catholic traditions whenever he wants because he is ‘free from disordered attachments.’ Our Church has indeed entered a new phase: with the advent of this first Jesuit pope, it is openly ruled by an individual rather than by the authority of Scripture alone or even its own dictates of tradition plus Scripture.”
What Rosica lauds is nothing other than the attempt to impose a personality cult on the universal Church, unbound by any doctrine or practice the head of the cult deems unacceptable. The “new phase” is in fact the terminal phase of the post-conciliar revolution in the Church.
The Revolutionary Fellowship of Pope Montini, Jacques Maritain and Saul Alinsky
The next phase in Church history will be a total restoration of every single element of Tradition the revolution has overthrown. But it now appears that this inevitable restoration will have to involve a divine intervention of the most dramatic sort, for aside from a few remaining traditionalist communities the human element of the Church, from the head on down, has rendered itself incapable of turning definitively away from what has been done or allowed to be done in the name of the most unfortunate ecumenical council in Church history. To recall the prophecy of Our Lady of Good Success:
Quote:In order to free men from bondage to these heresies, those whom the merciful love of My Most Holy Son will destine for that restoration will need great strength of will, constancy, valor and confidence in God. To test this faith and confidence of the just, there will be occasions in which everything will seem to be lost and paralyzed. This will be, then, the happy beginning of the complete restoration.
[…]
During this unfortunate epoch, injustice will even enter here, my closed garden. Disguised under the name of false charity, it will wreak havoc in souls. The spiteful demon will try to sow discord, making use of putrid members, who, masked by the appearance of virtue, will be like decaying sepulchers emanating the pestilence of putrefaction, causing moral deaths in some and lukewarmness in others.
[…]
[T]he spirit of impurity that will saturate the atmosphere in those times. Like a filthy ocean, it will inundate the streets, squares and public places with an astonishing liberty. There will be almost no virgin souls in the world.
[…]
How the Church will suffer on that occasion the dark night of the lack of a Prelate and Father to watch over them with paternal love, gentleness, strength, and prudence. Many priests will lose their spirit, placing their souls in great danger. Pray insistently without tiring and weep with bitter tears in the secrecy of your heart, imploring our Celestial Father that, for love of the Eucharistic Heart of my Most Holy Son and His Precious Blood shed with such generosity and by the profound bitterness and sufferings of His cruel Passion and Death, He might take pity on His Ministers and quickly bring to an end those ominous times, sending to this Church the Prelate that will restore the spirit of its Priests.
Maritain’s Papal Disciple
![[Image: paul_and_maritain_3.jpg]](https://www.remnantnewspaper.com/web/images/paul_and_maritain_3.jpg)
While he lived to regret the ecclesial ruin he had provoked and then sought desperately to repair—too little, too late—Pope Montini was a revolutionary who had been formed by the “conservative” Modernism of another revolutionary: Jacques Maritain. As Montini famously admitted: “I am a disciple of Maritain. I will call him my teacher.”[1] Maritain’s Integral Humanism (1936) was nothing less than the “‘petit livre rouge’ (‘little red book’) of a whole generation of Christians.”[2] That is, liberal Catholics like Montini, the child of haute bourgeois “patriots” of the Italian state created by the revolutionary violence of the so-called Risorgimento.Like Maritain himself, Montini was seduced by the ignis fatuus of a New Age of humanity in which the Church, happily reconciled to pluralist democracy and the modern conception of rights, would be the leaven of a New Christendom, free from the disabling structures of what Maritain dismissed as the surpassed “sacral age” of medieval Christendom to which there could never be a return in any form. Montini and Maritain were typical of the false prophets of modernity who could not see, even as it was happening, what the pre-conciliar Popes readily predicted would happen were the Church ever to accommodate her teaching to the spirit of the age with its non-negotiable demand for the extinction of the Catholic confessional state.
The “First Modern Pope,”[3] the deluded disciple of a deluded layman, would lead the Church on a disastrous deviation from the path of all his predecessors, only to be “confronted with the shattered assumptions of his whole pontificate.”[4] In his The Peasant of the Garrone, published in 1966, Maritain joined Montini in lamenting the aftermath of the Second Vatican Council while absolving it of any blame for the post-conciliar neo-Modernist uprising he deplored even though his own “thought,” which had spawned an international cult of Maritainismo to which Montini belonged, was instrumental in facilitating that uprising during and after the Council.
Maritain and Alinsky
In Peasant, Maritain writes of his own relationship to a fellow revolutionary, Saul Alinsky:I see in the Western world no more than three revolutionaries worthy of the name—Eduardo Frei in Chile, Saul Alinsky in America, ... and myself in France, who am not worth beans, since my call as a philosopher has obliterated my possibilities as an agitator…. Saul Alinsky, who is a great friend of mine, is a courageous and admirably staunch organizer of “people’s communities” and an anti-racist leader whose methods are as effective as they are unorthodox.[5]
Inexplicably enough, Maritain was infatuated with the cigar-chomping, Jewish agnostic community organizer, whom he first met in 1945 during his wartime and post-war sojourn in America. The Maritain scholar Bernard Doering notes that whenever Maritain and Alinsky met, they “spent long hours exploring the democratic dream of people working out their own destiny. Both accepted democracy as the best form of government.”[6]
Alinsky’s vaunted career as a social justice warrior in Chicago, where he developed deep connections with the progressive priests and prelates of the Chicago archdiocese, produced little or nothing in the way of actual justice. But, at the urging of none other than Maritain, he did produce a couple of influential books on how to be an effective rabble-rouser and political dirty trickster in the promotion of socialist causes. From “the very first days of their friendship in wartime America,” Doering writes, “Maritain had been urging, indeed relentlessly prodding, Alinsky to publish an explanation of his methods of community organization, a kind of handbook for authentic revolution.”
Alinsky wrote his Reveille for Radicals specifically at Maritain’s request, and Alinsky gave him the exclusive rights to the French translation. In a letter of recommendation for a foundation grant to Alinsky, Maritain described him as “practical Thomist”—an example of just how elastic was Maritain’s so-called Thomism. In the same letter, he described Alinsky as “a great soul, a man of profound moral purity…”[7]
It was Maritain who also urged publication of Alinsky’s last work, the infamous Rules for Radicals (1971), which would influence the careers of both Barack Obama and Hillary Clinton. Apparently, Maritain either failed to read or decided to overlook much of the content of the book whose publication he would later laud.
Rules is dedicated to “the first radical known to man who rebelled against the establishment and did it so effectively that he at least won his own kingdom—Lucifer.” In Rules, Alinsky declares: “Dogma is the enemy of human freedom. Dogma must be watched for and apprehended at every turn and twist of the revolutionary movement.”[8] He then immediately contradicts himself by laying down one dogma after another, including:
1) The “sacred right” to revolution.
2) The dictum that “Mankind has been and is divided into three parts: the Haves, the Have-Nots, and the Have-a-Little, Want Mores.” “The spiritual life of the Haves,” quoth Alinsky, is merely “a ritualistic justification of their possessions.”
3) Various ethical rules for the social justice warrior, including the right to employ blackmail other immoral means if really necessary to achieve a so-called social justice end.[9]
According to Alinsky’s ethical rules “the real and only question regarding the ethics of means and ends is, and always has been, ‘Does this particular end justify this particular means?’” “Ethical standards,” says Alinsky, “must be elastic to stretch with the times.” “To say that corrupt means corrupt the ends is to believe in the immaculate conception of ends and principles,” he further declared.
Alinsky even quotes Maritain—unfairly and out of context—to support his claim that SJW’s who will not fight dirty have “fear of soiling ourselves by entering the context of history is not virtue, but a way of escaping virtue.” Ethical judgments, says Alinsky, “must be made in the context of the times in which the action occurred and not from any other chronological vantage point,” and “the less important the end to be desired, the more one can afford to engage in ethical evaluations of means.”[10]
Here is an example of Alinsky’s “moral purity” from the pages of Rules:
Quote:I have always believed that birth control and abortion are personal rights to be exercised by the individual. If, in my early days when I organized the Back of the Yards neighborhood in Chicago, which was 95 per cent Roman Catholic, I had tried to communicate this, even through the experience of the residents, whose economic plight was aggravated by large families, that would have been the end of my relationship with the community.
Some years later, after establishing solid relationships, I was free to talk about anything, including birth control. I remember discussing it with the then Catholic Chancellor. By then the argument was no longer limited to such questions as, “How much longer do you think the Catholic Church can hang on to this archaic notion and still survive?”[11]
This was written at the same time neo-Modernist opposition to the Church’s teaching on marriage and procreation was impelling Montini to produce the document that became Humanae Vitae. In spite of all this, Maritain wrote to his beloved friend Alinsky in 1971, one of his last letters, to praise Rules as:
Quote:“A great book, admirably free, absolutely fearless, radically revolutionary…. I regard the book as history-making. If middle-class people can be organized and develop a sense of and a will for the common good—and if Saul is there to inspire them—they are able to change the whole social scene for the sake of freedom.”[12]
After a few timid objections to Alinsky’s amoral situation and utilitarian ethics, for which he apologizes, Maritain concludes his dithyrambic epistle to the agnostic Jewish agitator: “You know that I am with you with all my heart and soul. Pray for me, Saul. And God bless you. To you, the fervent admiration and abiding love of your old Jacques.”[13]
In an interview with Playboy Magazine very shortly before his death from a heart attack in 1972 at the age of 63, which interview is part of a declassified FBI file, the man Maritain asked to pray for him declared that he would unhesitatingly choose hell over heaven:
Quote:PLAYBOY: Having accepted your own mortality, do ·you believe in any kind of afterlife?
ALINSKY: Sometimes it seems to me that the question people should ask is not “is there life after death?” but “Is there life after birth?” I don't know whether there’s anything after this or not. I haven’t seen the evidence one way or the other and I don't think anybody else has either. But I do know that man’s obsession with the question comes out of his stubborn refusal to face up to his own mortality. Let’s say that if there is an afterlife, and I have anything to say about it, I will unreservedly choose to go to hell.
PLAYBOY: Why?
ALINSKY: Hell would be heaven for me. All my life I’ve been with the have-nots. Over here, if you’re a have-not, you’re short of dough. If you’re a have-not in hell, you’re short of virtue. Once I get into hell, I’ll start organizing the have-nots over there.
PLAYBOY: Why them?
ALINSKY: They’re my kind of people.
Alinsky and Montini
![[Image: paul_saul.jpg]](https://www.remnantnewspaper.com/web/images/paul_saul.jpg)
The 30-year-long intimate friendship between “old Jacques” and Alinsky gave rise to a connection between Alinsky and Maritain’s foremost disciple, the future Pope Paul VI. Montini was then Archbishop of Milan, to which post he had been sent off without being made a cardinal after Pius XII lost confidence in him on account of his Modernist tendencies.
In his study The Radical Vision of Saul Alinsky, P. David Finks notes that “For years Jacques Maritain had spoken approvingly to Montini of the democratic community organizations built by Saul Alinsky.”[14] Accordingly, in 1958 Maritain arranged for a series of meetings between Alinsky and Archbishop Montini in Milan. Before the meetings, Maritain had written to Alinsky to tell him that, as Finks recounts: “the new cardinal was reading Saul’s books and would contact him soon.”[15]
There were three meetings between Montini and Alinsky in Milan during the late spring of 1958.
On June 20, 1958, Alinsky wrote to Maritain: “I had three wonderful meetings with Montini and I am sure that you have heard from him since.”[16] Among the subjects discussed, according to Nicholas Hoffman, was how to counter rising Communist influence in the industrial north of Italy without “reinforcing reactionary elements that had less interest in democracy than in squelching the working man.”[17] In other words, the old liberal game of using the threat of one political trap to drive the people into the jaws of another: oppose communism with soft socialism, just as socialism had been opposed by the Party of Order in France. And, in fact, soft socialism became Italian policy under the Moro government elected in an alliance with the Socialists in 1963.
We will never know what exactly passed between Montini and Alinsky during those “three wonderful meetings” in Milan, but we do know that upon his return to Chicago from Italy, Alinsky wrote as follows to George Shuster, two days before the papal conclave that elected John XXIII: “No, I don’t know who the next Pope will be, but if it’s to be Montini, the drinks will be on me for years to come.”[18]
What did Alinsky know? What did he learn from his “three wonderful meetings” with the man who was soon to become the First Modern Pope? He learned what Maritain already knew about his disciple: that if and when Montini became Pope, there would be a revolution in the Church.
And so there was. It was Pope Montini who would declare after the Council on the pages of L’Osservatore Romano (July 3, 1974): “The important words of the Council are newness and updating… the word newness has been given to us as an order, as a program.”[19] Never in Church history had a Pope uttered such nonsense in a public address to the Church universal.
Willful Blindness, Desperate Retrenchment
As Doering observes: “Every single one of accomplishments of the Second Vatican Council listed by Maritain in the first part of The Peasant of Garrone had been proposed thirty years before in Integral Humanism” as being “prerequisite to a radical revolution and a Christian transformation of the temporal order.”[20]
But the post-conciliar Church witnessed, not a “Christian transformation of the temporal order,” but rather what Maritain himself, writing in 1966, remarked with astonishment as “a complete temporalization of Christianity!”[21]—accompanied by a rapid collapse of Catholic faith and discipline without precedent in Church history. Both Montini and Maritain were left to wonder why. Of course, this unmitigated disaster could not possibly have had anything to do with what Maritain and his disciple had helped unleash at the Council, whose documents, particularly Gaudium et spes, Dignitatis Humanae and Apostolicam Actuositatem (On the Apostolate of the Laity), breathe Maritain’s “thin” (versus “thick”) Modernism—the very thing Pius XI had reprobated in Ubi Arcano Dei, only 14 years before the appearance of Integral Humanism:
Quote:Many believe in or claim that they believe in and hold fast to Catholic doctrine on such questions as social authority, the right of owning private property, on the relations between capital and labor, on the rights of the laboring man, on the relations between Church and State, religion and country, on the relations between the different social classes, on international relations, on the rights of the Holy See and the prerogatives of the Roman Pontiff and the Episcopate, on the social rights of Jesus Christ, Who is the Creator, Redeemer, and Lord not only of individuals but of nations.
In spite of these protestations, they speak, write, and, what is more, act as if it were not necessary any longer to follow, or that they did not remain still in full force, the teachings and solemn pronouncements which may be found in so many documents of the Holy See, and particularly in those written by Leo XIII, Pius X, and Benedict XV.
There is a species of moral, legal, and social modernism which We condemn, no less decidedly than We condemn theological modernism.[22]
In Peasant, Maritain expounded the delusional social modernist line of Cavour’s new age of “a free Church in a free state,” meaning a subjugated Church in a tyrannical state. At the Council, boasted Maritain in his heady French prose, “the Church has broken the ties which pretended to protect her, and has rid herself of burdens which people used to think equipped her better for the work of salvation. Free henceforth from these burdens and these ties, she mirrors better the true face of God, which is Love, and for herself asks only liberty. She spreads her wings of light.”[23]
Being the self-deluded visionary that he was, Maritain failed to recognize the historical reality the pre-conciliar Popes had unanimously deplored. The Church had not been freed from her so-called burdens and ties in the Catholic confessional state of the so-called sacral age; rather, they had been ripped from her by force and violence, washed away in rivers of blood as Pope after Pope condemned the destroyers of Christian civilization and the fatal errors on which their new order was based. What Maritain hailed, then, was the Church’s formal surrender to political modernity.
And yet, in the same book, published only a year after the Council’s close, Maritain lamented an ecclesial development he had never noticed before the Council. It seemed that the Church was suddenly kneeling before the world: “The present crisis has many diverse aspects. One of the most curious spectacles it offers us is a kind of kneeling before the world, which is revealed in a thousand ways.”[24]
Maritain had observed no such kneeling only four years earlier at the Council’s commencement, but he failed or refused to link this emergent situation in any way to the Council’s vaunted “opening” to the very world before which so many Catholic churchmen were suddenly bending the knee. On the contrary, he hastened to exonerate the Council:
Quote:If there are any prophets of the avant-garde or of the rear guard who imagine that our duties to the world, such as they have been brought to light under the grace of the Holy Spirit by the Second Vatican Council, erase what the Lord Jesus Himself and His apostles have said of the world—The world hates me, The world cannot receive the Spirit of truth, If anyone loves the world the love of the Father is not in him, and all the other texts that I recalled earlier—I know well what must be said of such prophets… they are poking the finger of God in their eye.[25]
One cannot reasonably avoid the conclusion that both Maritain and his disciple Pope Montini willfully blinded themselves to the undeniable fact that this sudden posture of kneeling before the “modern world” was connected to the very Council whose inexplicable optimism about that same world—here the word fatuous fights for acceptance—strictly precluded any admission that the world hated Christ more than ever; that more than ever the world rejected His word; that more than ever love of the world was excluding love of the Father.
Despite his insistence on absolving the Council of any complicity in the sudden “temporalization of Christianity,” Maritain had earlier admitted even during the Council that something was seriously amiss with its proceedings. Writing in early 1964 to another of his intimate friends, Julien Green, the French-American novelist and closeted homosexual, Maritain confided the following about what was happening in the Council hall:
Quote:The kind of throwing of the reins on the horse’s back by John XXIII was absolutely necessary, but what a risk at the same time. All that is professionally intellectual (professors, universities, seminaries), seems to me either spoiled or in a very dangerous position. A certain exegesis has gone mad and become stupid.
There is a new modernism full of pride and obstreperousness that seems to me more dangerous than that of Pius X’s time. (It was after all a rather strange spectacle to see all the bishops of the Council—the Teaching Church—each one flanked by his experts, professors, scholars and pedants of the Taught Church, of whom a good number were off their intellectual rails, and of whom almost none had any wisdom.) So, it is in the middle of all this hubbub that the work of the Holy Spirit is carried out.”[26]
The “hubbub” Maritain described, this suddenly emergent “new modernism,” was an ecclesial catastrophe that had begun in the Council’s very midst. He, like his student Montini, simply refused to see this.
Perhaps it was only fitting that none other than the duo of Maritain and Montini would rush to salvage the legacy of their precious Council by means of Pope Paul’s Credo of the People of God. As Sandro Magister reveals in an important essay, during the previous year, just after publication of Peasant, the then 85-year-old Maritain heard from Cardinal Journet that he was about to meet with the Pope concerning the already chaotic post-conciliar state of the Church, which included publication of the radically heretical Dutch Catechism. Maritain wrote back to say that he had an idea: “The Sovereign Pontiff should draft a complete and detailed profession of faith, in which everything that is really contained in the Symbol of Nicea would be presented explicitly. This will be, in the history of the Church, the profession of faith of Paul VI.”[27]
Journet presented Maritain’s suggestion to the Pope during his meeting in January of 1968, during which he told Paul that the state of the Church was “tragic,” with the Dutch even daring to “substitute one orthodoxy for another in the Church, a modern orthodoxy for the traditional orthodoxy” as the Pope’s commission on the Dutch catechism warned him. In the midst of what was already a doctrinal emergency, the first Synod of Bishops, meeting in Rome in September of 1967, had already presented Paul with “a declaration on the essential points of the faith” he would be well advised to reaffirm. Paul VI met again with Cardinal Journet, telling him that he and Maritain [!] should “prepare for me an outline of what you think should be done.”
Maritain then drafted a profession of faith based on the Nicene Creed, sending it to Journet who gave it to Montini. Maritain’s draft, with almost no emendations, became the Credo of the People of God, solemnly proclaimed by Pope Paul on June 30, 1968. Maritain realized that Paul VI had essentially used his draft when he read the text of the Credo in the newspaper.
Consider the staggering implications: Less than three years after the close of the great Second Vatican Council, endlessly vaunted for having eschewed any mere restatement of Catholic doctrine and dogma in favor of a new and vital formulation of the Faith that would appeal to the itching ears of “contemporary man,” Montini had to publish an emergency text that was precisely a restatement of Catholic doctrine and dogma—drafted by the layman who was his mentor!
In the immortal words of Archbishop Marcel Lefebvre after he saw a demonstration of the New Mass concocted by Bugnini’s Consilium: “Is this for real?”
Conclusion: The Bitter Harvest of a Revolutionary Fellowship
The relationship between Maritain, Montini and Alinsky was an early reflection of the de facto fusion of the human element of the Church with the world—the “temporalization of Christianity” Maritain was forced to recognize—that has since characterized the post-conciliar crisis as a whole. Thus was the New York Times able to observe early in the Bergoglian pontificate that none other than Barack Obama had “fit seamlessly into a 1980s Catholic cityscape forged by the spirit of Vatican II, the influence of liberation theology and the progressivism of Cardinal Joseph L. Bernardin, the archbishop of Chicago, who called for a ‘consistent ethic of life’ that wove life and social justice into a ‘seamless garment.’”[28]
The Times notes that Obama, the young community organizer in Chicago’s progressive Catholic environment, which Saul Alinsky was instrumental in creating, was mentored by Gregory Galluzzo, “a former Jesuit priest and disciple of the organizer Saul Alinsky.” Obama even “had a small office with two cloudy glass-block windows on the ground floor of Holy Rosary, a handsome red brick parish on the South Side, where he would pop down the hall to the office of the Rev. William Stenzel, raise a phantom cigarette to his lips and ask, ‘Want to go out for lunch?’”.
As the Times further observes, while operating on a grant from the Archdiocese of Chicago, “Obama became a familiar face in South Side black parishes. At Holy Angels Church, considered a center of black Catholic life, he talked to the pastor and the pastor’s adopted son about finding families willing to adopt troubled children. At Our Lady of the Gardens, he attended peace and black history Masses and conferred with the Rev. Dominic Carmon on programs to battle unemployment and violence. At the neo-Gothic St. Sabina, he struck up a friendship with the Rev. Michael L. Pfleger, the firebrand [i.e., ultra-Modernist dissenter from doctrine and dogma] white pastor of one of the city’s largest black parishes.”
As a Senator in the Illinois State Senate, Obama, the social justice warrior from Alinsky’s Chicago and Bernadin’s corrupt, homosexual-infested Archdiocese, would refuse to support the Born Alive Protection Act, presented to the state legislature when it was revealed that the survivors of late-term induced abortions in Chicago hospitals were being left to die after delivery.[29] As President of the United States he would defend “partial birth abortion,” the compulsory subsidy of contraception by Catholic nuns, and federal “guidelines” for “transgender bathrooms” in public schools. And today, the Catholic bishops of America, most of whom probably voted for Obama, are united in the conviction that Donald Trump, usurper of the New World Order, must be stopped.
Behold the last and bitter harvest of a revolutionary fellowship between Catholic churchmen and the world, exampled early on by the link between Jacques Maritain, Saul Alinsky and “the First Modern Pope.”
[1] In Catherine M.A. McAuliffe, “Jacques Maritain’s Embrace of Religious Pluralism and the Declaration on Religious Freedom”, 41 Seton Hall Law Review 593 (2011) at 610.
[2]Ibid., p. 598.
[3]From the title of Peter Hebblethwaite’s definitive biography of Montini.
[4]Romano Amerio, Iota Unum (Kansas City: Angelus Press, 1996), p. 68.
[5]Jacques Maritain, The Peasant of the Garrone (Eugene Oregon: Wipf & Stock, 1966), p. 23 & n. 16.
[6]Bernard Doering, “Jacques Maritain and His Two Authentic Revolutionaries,” 96 (archival article, State University of New York at Stony Brook).
[7]Bernard Doering, The Philosopher and the Provacateur: The Correspondence of Jacques Maritain and Saul Alinsky (Notre Dame: University of Notre Dame Press, 1994), xx.
[8]Saul Alinsky, Rules for Radicals (New York: Vintage Books, 1972), p. 4.
[9]Ibid., Chapter 2 (“Means and Ends”).
[10]Ibid., 34.
[11]Ibid., pp. 93-94.
[12]Doering, op. cit., 110.
[13]Ibid., 112.
[14]P. David Finks, The Radical Vision of Saul Alinsky (New York: Paulist Press, 1984), p. 114.
[15]Ibid., p. 115.
[16]Bernard Doering, The Philosopher and the Provacateur: The Correspondence of Jacques Maritain and Saul Alinsky (Notre Dame: University of Notre Dame Press, 1994), p.79.
[17]Nicholas von Hoffman, Radical: A Portrait of Saul Alinsky (New York: Nation Books, 2010), 186.
[18]Finks, op. cit., p. 115.
[19]Amerio, op. cit., p. 112.
[20]Doering, op. cit. xiii.
[21]Ibid., p. 56.
[22]Ubi Arcano Dei (1922), nn. 60-61 [paragraph breaks added]
[23] Peasant, p. 4.
[24]Ibid., p. 53.
[25]Ibid., p. 63.
[26]Maritain to Green, February 13, 1964 in The Story of Two Souls: the Correspondence of Jacques Maritain and Julien Green (New York: Fordham University Press, 1988), 201-202.
[27]Sandro Magister, The Credo of Paul VI, who wrote it and why,” June 6, 2008 http://chiesa.espresso.repubblica.it/art...html?eng=y; accessed on June 26, 2018.
[28]Jason Horowitz, “The Catholic Roots of Obama’s Social Activism,” March 22, 2014 @www.nytimes.com/2014/03 /23/us/the-catholic-roots-of-obamas-activism.html; accessed on July 22, 2018.
[29]“Former Nurse on Obama’s Controversial Abortion Vote,” Fox News, August 21, 2008 @ www.foxnews. com/ story/2008/08/21/former-nurse-on-obama-controversial-abortion-vote.html
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| The Catholic Trumpet: What Rome Refused to Hear: Sister Lucia’s Last Public Warning |
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Posted by: Stone - 06-15-2025, 07:18 AM - Forum: The Catholic Trumpet
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What Rome Refused to Hear: Sister Lucia’s Last Public Warning
The Catholic Trumpet | June 13, 2025
What follows is the most accurate, side-by-side Spanish-English translation of the last public testimony of Sister Lucia of Fatima—given to Fr. Agustín Fuentes, Vice-Postulator for the causes of Jacinta and Francisco, on December 26, 1957.
This text was officially archived by Fatima’s appointed historian, Fr. Joaquín María Alonso, who affirmed its authenticity after sixteen years of exhaustive research. Every word has been translated from the original Spanish with doctrinal precision and historical integrity. Footnotes provide clarity on suppressed passages and theological context.
This is not hearsay. It is Sister Lucia’s own testimony—preserved, authenticated, and now made unassailably clear.
This is the original Spanish reproduction of the 1957 interview between Fr. Agustín Fuentes and Sister Lucia of Fatima, later defended as authentic by Fr. Joaquín María Alonso, C.M.F.—the official archivist of Fatima. The text of this interview was first published with ecclesiastical approval in 1959 and republished in various approved sources. Fr. Alonso affirmed that the contents of this interview were entirely consistent with Sister Lucia’s authentic message and Fatima’s theological framework. [See original post for Spanish version - The Catacombs]
Interview of Rev. Fr. Fuentes with Sr. Lucia
December 26, 1957
“I want to tell you about the last conversation I had with Sister Lúcia on December 26 (last year). I found her in her convent. She was very sad, very pale and haggard[^4]. She told me:
“No one has listened”
“Father, the Most Holy Virgin is very sad, because no one is paying attention to Her message, neither the good nor the bad. The good continue on their path of goodness, but without heeding this message; and the wicked, not seeing that the punishment of God is already hanging over them for their sins, also continue in their path of evil, ignoring this message. But believe me, Father, God is going to punish the world, and He will punish it in a terrible way. The punishment from Heaven is imminent.”
The Secret Not Yet Revealed
“Father, how long is it until 1960, and what will happen then? It will be very sad for everyone — not a cause for joy — if the world does not pray and do penance before then. I cannot give more details, since it is still a secret. According to the will of the Blessed Virgin, only the Holy Father and the Bishop of Fatima are allowed to know the Secret, but they have chosen not to know it so that they would not be influenced. This is the third part of the Message of Our Lady, which will remain secret until 1960.”
Russia, the Scourge of God
“Tell them, Father, that the Blessed Virgin has repeatedly told us – my cousins Francisco and Jacinta as well as myself – that several nations will disappear from the face of the earth. She said that Russia would be the instrument of Heaven’s chastisement for the whole world, if we do not first obtain the conversion of that poor nation.”
“The decisive battle” between Mary and Satan: the fall of consecrated souls and priests
Sister Lucia also told me: “Father, the devil is waging a decisive battle against the Blessed Virgin. And the devil knows what is most offensive to God and what, in a short time, will win for him the greatest number of souls. Thus he is striving to win over the souls consecrated to God, because in this way the devil leaves the souls of the faithful abandoned by their leaders, and he seizes them more easily.
That which afflicts the Immaculate Heart of Mary and the Sacred Heart of Jesus is the fall of religious and priestly souls. The devil knows that religious and priests who abandon their beautiful vocation drag many souls to hell. … The devil wants to take possession of consecrated souls; he tries to corrupt them in order to lull the souls of the laity to sleep, and thus lead them to final impenitence. He employs every trick, even suggesting that they delay their entry into religious life. From this results the sterility of the interior life, and among the laity a coldness (lack of enthusiasm) regarding renouncing pleasures and dedicating themselves entirely to God.”
What Sanctified Jacinta and Francisco
“Also tell them, Father, that my cousins Francisco and Jacinta offered themselves in sacrifice because, in all the apparitions of the Most Holy Virgin, they always saw Her very sad. She never smiled at us. This sadness, this anguish that we noticed in Her, penetrated our souls. That sadness is caused by the offenses against God and by the punishments which threaten sinners. And so we children — not knowing what to think — could do nothing except invent various means of praying and making sacrifices. Another thing that sanctified these children was having seen the vision of hell.”
The Mission of Sister Lucia
“Father, that is why my mission is not to point out to the world the material chastisements that are certain to come if the world does not pray and do penance beforehand. No! My mission is to point out to everyone the imminent danger we are in of losing our souls for all eternity if we remain obstinate in sin.”
The Urgency of Conversion
Sister Lucia also told me: “Father, we should not wait for a call to penance to come from Rome on the part of the Holy Father for the whole world; nor should we wait for it to come from our bishops in each of their dioceses, nor even from the religious orders. No! Our Lord has already used these means many times, and the world has paid no attention. That is why now it is necessary for each one of us to begin to reform himself spiritually; he must save not only his own soul, but also all the souls that God has placed on his path….
(Sister Lucia continued) “… The devil does everything in his power to distract us and take away our love for prayer; either we will all be saved together or we will all be damned together.”
The Last Times
“Father, the Blessed Virgin did not tell me that we are in the last times of the world, but She made me understand it by three reasons.”
The Final Battle
“The first reason is that She told me the devil is fighting a decisive battle against the Virgin. And a decisive battle is the final battle, where one side will be victorious and the other side will suffer defeat. So, now we must choose our side. Either we are for God or we are for the devil. There is no other possibility.”
The Last Remedies
“The second reason is that She told my cousins, as well as me, that God is offering two last remedies to the world. They are the Holy Rosary and devotion to the Immaculate Heart of Mary. These are the last two remedies, which means there will be no others.”
Sin against the Holy Spirit
“The third reason is that, in the designs of Divine Providence, God exhausts all other remedies before punishing the world. But when He sees that the world pays no attention, then — as we say in our imperfect way of speaking — He offers His Most Holy Mother as the “last means” of salvation, with “right fear”[^5]. And it is with proper fear because if we despise and reject this last means, we will have no more forgiveness from Heaven, for we will have committed a sin which the Gospel calls the sin against the Holy Spirit[^6]. This sin consists in openly rejecting, with full knowledge and consent, the salvation that He offers us. Let us remember that Jesus Christ is a very loving Son, and He does not permit us to offend and despise His Most Holy Mother. Throughout many centuries of the Church’s history, we have recorded clear testimony of how Our Lord Jesus Christ has always defended the honor of His Mother, shown by the terrible punishments that befell those who attacked the honor of His Most Holy Mother.”
Prayer and Sacrifice, and the Holy Rosary
Sister Lúcia told me: “Two are the means for the salvation of the world: prayer and sacrifice.” Regarding the Rosary, Sister Lúcia said: “Look, Father, the Most Holy Virgin, in these last times in which we live, has given a new efficacy to the recitation of the Holy Rosary. She has given this efficacy in such a manner that there is no problem, no matter how difficult, whether temporal or above all spiritual, in the personal life of each one of us, of our families, of the families of the world or of religious communities, or even in the lives of peoples and nations, that cannot be solved by the Rosary. There is no problem, I tell you, no matter how difficult it is, that we cannot resolve by praying the Holy Rosary. With the Holy Rosary we will save ourselves. We will sanctify ourselves. We will console Our Lord and obtain the salvation of many souls.”
Devotion to the Immaculate Heart of Mary
“**Finally, devotion to the Immaculate Heart of Mary, our Most Holy Mother, consists in considering Her as the seat of mercy, of goodness and of pardon, and as the secure door by which we will enter Heaven.”
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| Statues of the Sacred Heart of Jesus, Virgin Mary beheaded at Texas church |
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Posted by: Stone - 06-15-2025, 07:04 AM - Forum: Anti-Catholic Violence
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Statues of the Sacred Heart of Jesus, Virgin Mary beheaded at Texas church
The Texas incident is part of a pronounced uptick in vandalism and other attacks on Catholic churches over the past several years.
![[Image: Shutterstock_2299348933.jpg]](https://www.lifesitenews.com/wp-content/uploads/2025/06/Shutterstock_2299348933.jpg)
St. Martha Catholic Church in Porter, Texas
Shutterstock
Jun 12, 2025
PORTER, Texas (LifeSiteNews) — Statues of the Sacred Heart of Jesus and of the Blessed Virgin Mary were found beheaded at a Texas church on Sunday.
Catholic journalist Sachin Jose posted to X on Wednesday a picture of the remaining body of the Sacred Heart statue outside St. Martha Catholic Church in Porter, Texas, showing the head has been roughly hewn off. The perpetrator has stolen the statues’ heads and remains unidentified as of Thursday afternoon, according to Fox 26 Houston.
The incident is especially tragic considering that Catholics devote the month of June to devotion to the Sacred Heart of Jesus.
“This isn’t just vandalism … it’s a hate crime against the Mother of God and the faith of millions. If this were any other religion, it would be headline news. The silence is telling,” a Catholic father wrote on X in response to the beheading of the Blessed Virgin statue.
The incident is part of a pronounced uptick in vandalism and other attacks on Catholic churches over the past several years. From 2020 through February 2024 alone, there were at least 400 attacks on Catholic churches in the U.S., according to data compiled by CatholicVote.
According to CatholicVote, these attacks increased as part of an eruption of the civil unrest that swept the country in May 2020 after the death of George Floyd. Violence spiked again after the leak of the draft of the Supreme Court opinion Dobbs v. Jackson that overturned Roe v. Wade.
However, Canada has also seen a rise in attacks on Catholic churches, so much so that U.S. Vice President J.D. Vance has drawn attention to them.
“Canada has seen a number of church burnings in recent years thanks to anti-Christian bigotry,” Vance wrote on X in December, adding, “All over the world, Christians are the most persecuted religious group.”
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| Detroit Archbishop Closes Ten Latin Masses |
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Posted by: Stone - 06-15-2025, 07:01 AM - Forum: Vatican II and the Fruits of Modernism
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Detroit Archbishop Closes Ten Masses in the Roman Rite
gloria.tv | June 13, 2025
Archbishop Edward Weisenburger will abolish at least ten Masses in the Roman rite by July.
In a June 13 letter, he acknowledged that "there are many faithful who have found spiritual richness in this form of the Mass."
He is "permitting" the Mass to continue in four places, in accordance with the Holy See's parameters. His long-term goal is to lead all Catholics into the Novus Ordo.
Beginning July 1, the traditional Latin Mass will be offered at St. Joseph Shrine in Detroit and three non-parish churches in each of the archdiocese's additional regions, as follows:
- Central Region: St. Joseph Shrine in Detroit (Institute of Christ the King)
- South Region: St. Irene Church in Dundee
- Northwest Region: Our Lady of Orchard Lake Chapel in Orchard Lake
- Northeast Region: St. Joseph Church in Port Huron
Permission to celebrate at all other sites will expire on June 30, 2025.
Archbishop Weisenburger is "grateful for the cooperation in implementing this new direction."
According to Rorate-caeli.blogspot.com, the term "all other sites" to be closed down refers to at least ten parishes that offer Mass every Sunday and often on weekdays.
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| Cardinal Grech: "Laypeople Should Take Over Some Sacraments" |
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Posted by: Stone - 06-15-2025, 07:00 AM - Forum: Vatican II and the Fruits of Modernism
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Cardinal Grech: "Laypeople Should Take Over Some Sacraments"
gloria.tv | June 13, 2025
"Lay people can and should do more than just the day-to-day running and financial administration of a parish; they can even take over some rituals and sacraments", Maltese Cardinal Mario Grech, head of the ex-synod, told TimesOfMalta.com on 30 May.
He cited a [disastrous] example from Switzerland, where a couple effectively runs a parish with only occasional visits from priests. The couple presides over christenings, funerals and weddings instead of the priest [however, this particular parish is dead and survives only due to compulsory church tax].
"The shortage of vocations can be a grace from God. Some are scandalised by these words because they could prompt the Church to recognise and utilise the diverse gifts present among all Christians, rather than concentrating power solely within the clergy."
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| Satanic Temple to open telehealth abortion clinic in Maine on President Trump’s birthday |
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Posted by: Stone - 06-12-2025, 08:23 AM - Forum: Abortion
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Satanic Temple to open telehealth abortion clinic in Maine on President Trump’s birthday
The telehealth center will offer abortion pills for a flat fee of $91. Patients must be physically located in Maine at the time of consultation and dispensing.
![[Image: abortion-pill-e1749719953844-810x500.jpeg]](https://www.lifesitenews.com/wp-content/uploads/2022/03/abortion-pill-e1749719953844-810x500.jpeg)
fizkes/Shutterstock
Jun 11, 2025
(LifeSiteNews [slightly adapted, not all hyperlinks from original included]) — The Satanic Temple has launched a new abortion-by-mail provider in Maine, expanding its network of telehealth providers offering chemical abortions under the name TST Health.
Set to open June 14 – President Donald Trump’s birthday – the new facility bears a deliberately provocative name, the “President’s Yuge Most Beautiful Tremendous Satanic Abortion Clinic.”
Erin Helian, TST’s executive director, described the operation as a “magnificent, regal birthday present.”
READ: Satanic Temple head: ‘More than 50% of our membership is LGBTQ’
The Maine clinic follows earlier launches in New Mexico and Virginia. It will offer abortion pills for a flat fee of $91. Patients must be physically located in Maine at the time of consultation and dispensing, but all services are conducted via telehealth.
According to TST, the clinic aims to support its “Satanic Abortion Ritual,” a ceremony intended to frame abortion as a religious act.
The ritual, guided by an “ordained minister,” includes affirmations such as “By my body, my blood. By my will, it is done.”
The Satanic Temple describes itself as a non-theistic religious organization, and is formally recognized by the IRS as a church. Its public messaging mixes shock value with advocacy for secular causes, particularly on abortion and contraception access.
Since the overturning of Roe v. Wade in 2022, TST has argued that its abortion ritual merits protection under the First Amendment’s free exercise clause. It recently challenged Idaho’s pro-life laws in a case heard by the Ninth Circuit Court of Appeals, filed on behalf of its New Mexico-based “Samuel Alito’s Mom’s Satanic Abortion Clinic.”
The case was dismissed at the district level for lack of standing.
The group says it is “heartbroken” by the closure of abortion clinics nationwide but intends to continue expanding its clinics. Maine currently has loose abortion laws that allow the lethal procedure to be performed past the point of viability when “it is necessary in the professional judgment of a physician,” a loophole that can render the viability restriction practically meaningless.
TST has not disclosed how many abortions it expects to provide in Maine, but said it hopes the new clinic will be part of a “growing network” of telehealth operations across the United States.
Satanic activity in the United States has become increasingly public and aggressive in recent years, with other groups like the Kansas-based Satanic Grotto staging “black masses” and plans to hold more protests involving Wiccans and self-described “witches,” often near state capitols.
These events often target Christian symbols and practices, and have drawn both media attention and backlash from Catholic leaders and lawmakers.
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| Archbishop Viganò: Address to the Forum of the Future 2050 |
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Posted by: Stone - 06-11-2025, 06:15 AM - Forum: Archbishop Viganò
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Dear Friends,
Allow me to offer my greetings to the civil and religious authorities present today and to thank the organizers of this Forum for the invitation extended to me.
The presence of illustrious scientists, philosophers, intellectuals, and sociologists, leads me to give my intervention an eminently theological imprint. The increasingly frenetic evolution of the events of recent years – precisely because of this race towards the precipice that recalls the Latin saying Motus in fine velocior – certainly requires a great capacity for analysis of contingent facts, but it also requires an overall vision that cannot disregard the spiritual dimension of our being. Without this transcendent vision we exclude the fundamental aspect of our existence as rational creatures, restored to the life of Grace in Baptism and destined to love, adore and serve God our Lord and Creator. Without this transcendent vision, we disregard the ontological reality – which the Most Excellent Prelates of the Orthodox Church share with the Catholic Church – of the universal Kingship of Our Lord Jesus Christ, who as true God and true Man is truly Pantocrator, the Sovereign of earthly societies, the Prince of Time and History, the Alpha and Omega.
In this conference many of you will hear proposals and projects for an alternative Great Reset that counters the coup d’état of the globalist elite; for a “world order” based on national sovereignty, on the common good, on the primacy of man over machine, of reason over passions, of the spirit over the body. This new order already exists, and it is new because it is founded on Christ, King and High Priest: it was inaugurated with the Incarnation, accomplished with the Passion and Death of the Savior, crowned with victory with His glorious Resurrection, and has been perpetuated down the centuries through the sanctifying action of Grace through the Sacraments. This “order” – which we could more properly call κόσμος, in opposition to the χάος of the Revolution – is the societas christiana, which the Eastern Roman Empire was able to embody in the sacred vision of Authority, and in the equating of the person of the Emperor – the Cæsar, from which derives the Russian title Czar – with the Apostles, not only due to the prestige of the function of government, but also and above all due to the moral responsibility that rests on rulers. The Sovereign, in the Byzantine Christian vision and then in the medieval European vision, is Christ’s lieutenant, and his authority is exercised within the limits and with the purposes established by Christ. And it is precisely against this fundamental point that the destructive fury of the Revolution has been unleashed: in order to oust the legitimate rulers, to deprive them of the sacredness of their royal Anointing, to make them self-referential and therefore potentially tyrannical. The illusion that the people can govern themselves has served to transfer the exercise of temporal authority into the hands of an elite that is answerable to no one, neither to God nor to the people. And today, amidst the moral rubble of an apostate and rebellious West, which has reached the point of trampling on the most sacrosanct principles of the Natural Law, this subversive élite gathered in very powerful lobbies and in possession of enormous financial resources is preparing to make the citizens’ vote useless and superfluous, after having interfered in electoral processes and subverted the popular will. Emissaries of supranational organizations have infiltrated governments, the heads of institutions, ministries, courts, law enforcement, universities, the world of culture, and even the Church. It is no mystery that they are linked to their masters by very serious conflicts of interest and kept under blackmail because of their corrupt vices and perverse lifestyle. The arrogance of this treacherous political class is justified only by the presumption of impunity and the illusion of being able to escape Justice.
It is not for me, as a Successor of the Apostles, to give indications as to how to solve the problems that loom on the international scene. I can, however, point out to you the infallible principles which our holy religion has shown to be amply valid and tested by the experience of the centuries: they are enunciated in the Gospel, proclaimed in the Divine Liturgy, and depicted in the mosaics of our ancient basilicas, from Hagia Sophia in Constantinople to San Marco in Venice, from Saint Basil in Moscow to Saint Vitale in Ravenna. These principles can be summed up in the image of Christ seated on a throne, with the royal robes, the crown, the scepter and the sphera mundi. The Kingship of Our Lord is the foundation of social order, concord among peoples, the prosperity of nations, and the salvation of the human race. If the work of Satan is so fierce in opposing the Lordship of Christ, it is because it is the true and only bulwark against barbarism and against the establishment of the kingdom of the Antichrist. Where Christian society has been replaced by the ideologies of the world, it is only ruin and destruction. Where Christ reigns, and where the rulers recognize Christ as their King, the Revolution recedes defeated.
You have set yourselves the deadline of 2050: you have twenty-five years to organize a spiritual rebirth that will form the upcoming generations in the Faith and Morals of your fathers. Begin therefore with training, education, schools, and universities: they must be forges in which the ruling class of tomorrow can rediscover the pride of calling itself Christian, a Christian ruling class that lives out in daily life those principles it professes. Protect the natural family, founded on the indissoluble union between man and woman and aimed at procreation and the education of children. Encourage all forms of agriculture, livestock, fishing, crafts, and business that ensure independence and autonomy for families and small communities. Give protection to all those inalienable rights that globalism threatens and tramples on. And punish with the rigors of the Law all those subversive associations and organizations that interfere in the sovereignty of nations: the tolerance shown these cabals of criminals devoted to evil is an unforgivable weakness, especially when they – as we know – attack the very existence of the human race and plan the reduction of the population through wars, famines, epidemics, mass sterilization, and the moral destruction of man.
Restore to Christ the Nations that belong to Him, because only by doing so will you restore that divine Order – the κόσμος – which the Revolution wants to subvert. There can be no peace or justice where the Prince of Peace and the Just Judge do not reign. Believing that we can disregard this reality is an illusion, a chimera that is a prelude to the most terrible failure. The Divine Master taught us: “Without Me you can do nothing” (Jn 15:6). How then will we be able to hope for the end of this infernal nightmare which the globalist elite desires to impose if not by returning to Christ? This epochal battle between Good and Evil, between God and Satan, can only be won if we side with Christ, who on the Cross conquered the world. And in the Cross of Christ – sign of contradiction, scandal for the Jews, foolishness for the Gentiles (1 Cor 1:24) – we will be able to understand that the trials, even terrible ones, to which we are subjected can be the premise of victory, if we know how to face them, not with human strength, but by placing all our hope in the One who is truly Almighty.
On May 29, 1453, Emperor Constantine XI Palaiologos defended the walls of Constantinople to the death, besieged by the Turks. This marked the end of the Eastern Roman Empire and, for historians, the end of the Middle Ages. The legacy of Constantinople has partly passed to the Christian Russia of the Tsars, the last victims – along with Charles of Habsburg – of the murderous fury of atheistic materialism and the conspiracy of the Masonic Lodges. But still much of that heritage of faith, culture, history, and heroism remains alive and throbbing: just as the faith of Christians persecuted by the communist regime remained alive and throbbing for seventy years. When we recite the Our Father, we say Thy kingdom come: this is no mere wish, but a program of life, inseparable from Thy will be done, on earth as it is in heaven. Because the κόσμος unites earth to heaven, just as Our Lord sums up in Himself the divine nature and the human nature.
I urge you, dear friends, to make my wishes your own. If Christ – the Alpha and the Omega, the Beginning and the End – will be the center of your private and public life, you will be able to give concrete application to the principles that inspire you, and you will be able to recognize and effectively combat all that opposes them.
Through the intercession of the Theotokos, Our Lady and Our Queen, Queen of families, of societies, of nations, and of the whole world, I invoke upon all of you the Blessings of the Most Holy Trinity.
+ Carlo Maria Viganò, Archbishop
June 10, 2025
Feria III infra Oct. Pentecostes
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| Archbishop Viganò: Homily on Pentecost Sunday |
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Posted by: Stone - 06-11-2025, 06:06 AM - Forum: Archbishop Viganò
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Veni, Sancte Spíritus,
et emítte cǽlitus
lucis tuæ rádium.
Veni, pater páuperum,
veni, dator múnerum,
veni, lumen córdium.
Come, O Holy Spirit: send down from heaven a ray of Your light. Light of Truth of the Father and the Son, Fire of Charity that proceeds from Both, Flame of hope in the midst of tribulations. Make Your heavenly perfections shine on this poor rebellious world, on this Your Church eclipsed by false shepherds and mercenaries, on the faithful and their priests, on every soul that the Eternal Son of the Father, with Your Divine cooperation, has redeemed by Incarnating Himself and facing the Passion for the Redemption of our sins. Make Your Church, today humiliated, once again Domina gentium: let the Light of Truth that Our Lord has ordered her to preach shine forth; let the voice of holy Pastors, Doctors of the Faith, resound once more in the faithful transmission of the unchanged doctrine.
Come, Light of hearts: enlighten the intellect and inflame the heart of pope Leo so that he may no longer be Simon, but Peter. May he recognize and condemn the errors and deviations of the conciliar and synodal church, restoring the Bride of the Lamb to her role as Mother and Teacher of all peoples, the only Ark of Salvation, the only safe harbor in the raging storm. Come, O Paraclete, and make resound from our pulpits what Our Lord taught us: This is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent (Jn 17:3).
Come and guide Leo in the restoration of the Church and the Papacy, so that he may fully exercise the authority that the Supreme and Eternal Pontiff has conferred on Peter and his legitimate Successors. Inspire in him docility to Your counsels, determination to guard and confirm the Flock of the Lord in the unity of the one Catholic and Apostolic Faith, and trust in Your infallible help to face the enemies of Christ, not with human strength, but in the humble following of the Savior and in conformity with His Divine Will.
Come, O Father of the poor: come to fill with Your gifts those who humbly recognize themselves as being in need of everything, those who realistically understand that without Your supernatural light our hearts wander in darkness.
Consolátor óptime,
dulcis hospes ánimæ,
dulce refrigérium.
In labóre réquies,
in æstu tempéries,
in fletu solácium.
Come, Consoler: instill peace in Your faithful, shaken by the storm that rages, in our hearts torn by the Passion that the Mystical Body of Jesus Christ now faces, dragged before a new Sanhedrin, following in the footsteps of the Divine Master. Descend, O Spirit, to dwell in our soul, making it a worthy dwelling place of the Most Holy Trinity. Grant a truce to the suffocating battle that Your servants face daily in bearing witness to the Son, from Whom with the Father You proceed.
Give rest to our labors, coolness in the sultry heat of the desert that we cross on our way toward the heavenly Homeland, and relief to the tears of Your Bride humiliated by unworthy ministers and lukewarm faithful.
You who vomit those who are mediocre from Your mouth (Rev 3:16), compensate with Your Grace for our infidelities, our weaknesses, our hesitations. Make us courageous soldiers of Christ, guide the Ministers of Your Church so that they may be an example to us and not a scandal, and so that they may allow themselves to be guided by You on the path of eternal salvation along with the flock that the Lord has entrusted to them.
O lux beatíssima,
reple cordis íntima
tuórum fidélium.
Sine tuo númine,
nihil est in hómine
nihil est innóxium.
You who are the purest light that leads to the glory of Heaven, fill the hearts of Your faithful, so that we recognize that without You, without Your protection, we are nothing, and nothing in us is without fault. In the midst of our present trials, in the pressing siege of a world hostile to the True and the Good, renew in us and in the entire ecclesial body the certainty of the final victory, and the awareness that the Cross that Our Lord has assigned to us can be carried only with Your help, only with Your Grace.
Lava quod est sórdidum,
riga quod est áridum,
sana quod est sáucium.
Flecte quod est rígidum,
fove quod est frígidum,
rege quod est dévium.
Wash away the sins with which the Pastors of Your Church are stained; irrigate Her parched clods with the regenerating water of Your Grace and with the zeal of holy preachers of the Gospel; heal the bleeding wounds that afflict Her because of the infidelity of Her Hierarchy and its members. Bend, O Paraclete Spirit, the stiffness of our necks, too often inclined to compromise; warm our hearts hardened by the chill of insensitivity and selfishness; give support to our weaknesses, restoring by Grace the Divine Order that our sins have shattered.
Purify the ecclesial body, O Consoling Spirit. Cleanse the filth that disfigures the face of Your Bride; eradicate the errors and deviations that frustrate Her mission; restore to Her the triple crown that encircles Her head, the scepter of Her Apostolic mission, the authority and authoritativeness of her Apostles.
Da tuis fidélibus,
in te confidéntibus,
sacrum septenárium.
Da virtútis méritum,
da salútis éxitum,
da perénne gáudium. Amen.
Grant to your faithful, who place their hopes in you, the supernatural help of your Gifts. Grant the recognition of merit for our good deeds, the grace of eternal salvation in abandoning this valley of tears, the joy of blessedness in contemplating the Most Holy Trinity. And, just as after the humiliation and torments of the Passion the Victorious Savior rose from the dead, so now may the passio Ecclesiæ that leads her to Calvary soon turn into triumph and glory, showing again to the people the true face of the Mother of the Saints, image of the Supernal City (A. Manzoni).
Come, Divine Consoler: descend on the Font in which souls are reborn to the life of your Grace. Descend upon your Priests, and confirm with your power what their hands bless; cleanse the souls they absolve; accompany in their agony the dying who entrust themselves to you. Descend upon Christian spouses, who today are exposed to the fierce attack of the enemy: inspire in them the determination to protect and educate their children in Your Holy Law. Descend upon our altars, O Sanctifying Spirit: descend and make the Holy Sacrifice offered by your Ministers acceptable to the Most Holy Trinity. Come and bless the offering and the expiation that they raise to the Divine Majesty on behalf of Your holy people.
Come, O Holy Spirit: fill the hearts of your faithful and kindle in them the Flame of Your Charity. You who are Infinite Charity that proceeds from the Father and the Son. To you, the One and Only Trinity, be honor and glory forever and ever. And so may it be.
+ Carlo Maria Viganò, Archbishop
8 June MMXXV
Dominica Pentecostes
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| New York legislature passes bill to legalize assisted suicide |
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Posted by: Stone - 06-11-2025, 06:01 AM - Forum: General Commentary
- No Replies
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New York legislature passes bill to legalize assisted suicide
New York’s ‘Medical Aid in Dying’ Act would let patients who are deemed ‘terminally ill’ obtain euthanasia drugs with the approval of two doctors.
![[Image: GettyImages-2200914734.jpg]](https://www.lifesitenews.com/wp-content/uploads/2025/06/GettyImages-2200914734.jpg)
New York Gov. Kathy Hochul
Michael M. Santiago/Getty Images
Jun 10, 2025
ALBANY (LifeSiteNews [Slightly adapted - not all hyperlinks included from original]) — The New York legislature has given final approval to a bill to make New York the latest state to allow assisted suicide, requiring only far-left Democrat Gov. Kathy Hochul’s signature to become law.
The so-called “Medical Aid in Dying Act” would allow patients given a prognosis of six months or fewer to live to be prescribed euthanasia drugs, upon affirmation by two doctors that they have “decision-making capacity.”
“I’m overjoyed that the Senate is now joining the Assembly in passing the Medical Aid in Dying Act — a truly historic and compassionate step forward for New York,” said Assembly sponsor Amy Paulin of the bill, which has the endorsement of the Medical Society of the State of New York, New York State Academy of Family Physicians, the New York State Psychiatric Association, the New York State Nurses Association, the New York State Bar Association, and Women’s Bar Association of the State of New York.
“After more than a decade of advocacy, we are finally on the brink of giving terminally ill New Yorkers the autonomy and dignity they deserve at life’s end,” Paulin, a staunchly pro-abortion Democrat, said.
Many have a considerably more negative view, with the New York Post editorial board urging Hochul to veto and warning that the bill contains “no real mechanism for tracking how many deaths it brings: Some commissioner is supposed to review a ‘sample’ of patient medical records and produce a yearly report to the Legislature on how it’s going; that’s it.”
“Beyond the details, this is fundamentally about a reinvention of the medical profession: Out goes ‘do no harm,’ in comes a ‘calculation’ as to whether a given life is still worth living,” it continues. “With the state, and insurance companies, having a clear financial interest in ending ‘marginal’ lives and those whose care costs ‘too much.’”
Last month, Bishop Joseph Strickland reminded New York that “[t]rue compassion does not eliminate suffering by eliminating the one who suffers. Rather, it means walking with the sick and dying and offering authentic palliative care, emotional support, and spiritual accompaniment. It is in these moments – when we are most vulnerable – that we must be reminded that our worth is not measured by our health, our productivity, or our independence, but by the fact that we are beloved children of God who are made in His image and likeness.”
Patients Rights Action Fund (PRAF) executive director Matt Vallière recently described how current euthanasia programs in the United States constitute discrimination against patients with life-threatening conditions in violation of the Americans with Disabilities Act, as when a state will “will pay for every instance of assisted suicide” but not palliative care, “I don’t call that autonomy, I call that eugenics.”
Live Action’s Bridget Sielicki further notes that “because a paralytic is involved, a person can look peaceful, while they actually drown to death in their own bodily secretions. Experimental assisted suicide drugs have led to the ‘burning of patients’ mouths and throats, causing some to scream in pain.’ Furthermore, a study in the medical journal Anaesthesia found that a third of patients took up to 30 hours to die after ingesting assisted suicide drugs, while four percent took seven days to die.”
With the addition of New York, 12 U.S. states plus the District of Columbia will allow assisted suicide, according to the Post. Another bill to legalize euthanasia recently failed in Maryland, however.
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