01-09-2023, 03:35 PM
CAUSES OF THE INTERNAL CRISIS
WHAT HAPPENED THEN, more than 1,600 years ago, is repeated today, only with a twofold or threefold difference: Alexandria is today the whole world church, which is shaken in its existence, and what happened then in terms of physical violence and cruelty is shifting to another level . Exile is replaced by silence and killing by character assassination. Our Holy Father characterized the intruder Gregory from that time on the bishopric of Alexandria as “Satan who penetrated through a crack into the temple of God”. (27) If we hold him responsible for the confusion in the church, that means no excuse for those people who give in to his tools or even believe that they can deny his existence, but only the biblical truth should be clearly and unambiguously expressed that there is a devil who is the father of lies (Jo 8:44) and the murderer from the beginning (ibid.) and who could claim to be of himself at the temptation of Jesus that power and glory be given to him over all the kingdoms of the world and that he give them to whomever he will (Lk 4, 5f). Even at that time it was recognized from whom the heresy originated, and Basil wrote in 373: “When the devil saw that the church was growing and flourishing during the persecution of the Gentiles, he changed his plan and no longer led the fight openly, but secretly prepared us to stalk and hide his cunning under the name they bear, so that we suffer what one day our fathers seem to suffer, but not for Christ’s sake, since the persecutors also bear the Christian name “(28). Does this word not exactly apply to our situation “The bloody persecutions seem to be over, things are being made more elegant and refined and devilish today. There actually is a Luciferian plan (29), which Pope Leo XIII implies when he says: ”In such mad and sinister endeavors, it seems to a certain extent to reveal Satan’s ineradicable hatred and thirst for revenge against Jesus Christ” (30).
We have to pursue this plan, and with it we touch the question of the causes of today’s internal church crisis.
In his circular on modernism, Pope Pius X called it “the reservoir of all heresies” (“omnium haereseon conlectum”) (31). And indeed, when we look back on the Church of antiquity, we see those heresies of that time emerging in a new guise. Arius, who denied the equality of the Logos with the Father, is alive. He lives wherever people avoid the unequivocal confession that Christ is true God, and resort to the most varied of humanly beautiful names. But the core dogma of our belief is practically denied. Pelagius, who denied original sin and so exaggerated the power of human will that grace hardly plays a role anymore, is alive. It is strange how these false doctrines become virulent again. And the reason? It is the flight from the mystery into the self-power of man with his ratio, for which the Arian solution of the mystery of Christ is plausible because it is understandable; it is the proud insistence on the willpower of a person who can do everything he wants and does not have to let himself be fooled by gracious, supernatural currents of power. All of this is mixed up with a kind of gnosis that sought to integrate young Christianity into the world in one of its directions (32), that is, wanted to accomplish an aggiornamento even then. But let’s leave that. We are skipping a whole millennium and are now in the process of illuminating the Luciferian plan during the greatest intellectual upheaval in history, humanism and the Renaissance. This is where the secular process begins, which since then has determined the direction of history and the attitude to life. Here the “Copernican turn” takes place in the opposite sense. While man and history were previously oriented towards God, man is now the focus, the then four centuries later the matter steps aside or even surpasses it. From now on man is the measure of all things. Do we have to cite evidence from the present here? The “God-is-dead-theology” is – no matter how you interpret it – but only the latest craze. And this trend does not stop at the most sacred. God is on his side and even dominates in the prayers the human being.
ENLIGHTENMENT
THE ENLIGHTENMENT is a further step towards the realization of the Luciferian plan. In the ceremony for Hans Lilje on his 65th birthday (on August 20, 1964) “Farewell to Christianity, 17 responses from publicists and theologians to a contemporary challenge”, there is a contribution by Hans Jürgen Baden entitled “The Second Enlightenment” ( 33). The evangelical author is of the opinion, like some of our contemporaries, that today we have entered a new period of enlightenment or that the typical symptoms of the enlightenment have returned around 250 years ago (34). That is also well known. But it is worth reading up in “Athanasius” des Görres how he describes the clergy in the last phase of the Enlightenment shortly before the French Revolution, and we ask ourselves
‘For it can neither be denied nor concealed that many members of this clergy were already in the penultimate times, before the upheavals of the last occurred, both en masse in many of its noblest institutions, and personally in many of its members, in ever increasing proportions surrendered to increasing slackness; which in the end already led to the fact that, as they went carelessly in and out of the cathedrals, the enthusiasm of the fathers built their faith, and in the pictures with which their artful hand adorned the interior of them, saw nothing more than old junk : so also had scarcely any idea of the rich treasure, whose keeper and narrator, had become their profession. Next to the departing generation, which still tried to preserve the remains of old living tradition in the earlier seriousness and with the old severity, a new one arose, which, keeping it low, talked itself out of the seriousness turned to it as dark monkery, the severity as a useless self-plague, and both as from now on no longer up-to-date explanatory, looked for various agreements over time. Protestantism stood before one’s eyes as a shining example, which one only had to approach in order to rejuvenate the outdated in rapid transformation. It was decided to work, which, however, should initially be carried out in breeding and honoring, without prejudice to the essentials.
The first approach was dogmatics. It dealt with much, the understanding of which was gradually lost in the increasing flatness of the times; it has now been declared absolutely incomprehensible and relegated as such from the realm of the only thing worth knowing. The mystery, which in its quiet glow requires a spiritual visionary gaze for its appreciation and knowledge, and in its depth a spiritual depth to absorb it thoroughly enough, found this look stupid, but the depth was filled with the wisdom of the world: its spiritual light turned pale hence in the brilliance of the physical; and since it was completely beyond the comprehension of the time, it was hardly tolerated and retained in its outward signs.
The old doctrine had poured out its inner fullness into a multitude of such externalities, which, as it were, formed their preliminary works against the world: now, however, since the extremities also cooled down with the inner life in the core, these too were given up, and as superfluous where it was practical was eliminated. Thus, after the high castle in the middle had been cleared and the outer works had been abandoned, the teaching was limited to daily necessities and the region of commercial life, and in this simplifying limitation it was thoroughly secular. Breeding proceeded along the same lines. Here, too, the sense of the importance of asceticism was utterly deprived, and the conviction of its inevitable necessity for the clergyman had been utterly lost. The old discipline must therefore appear as an unforgivable harshness against nature, which therefore, like everything exaggerated, instead of reaching the goal, rather led away from it through the revolt of the mistreated.
So everywhere people found themselves inclined to work towards the liberation of the oppressed; the sharply drawn bonds of discipline were therefore everywhere loosened and partly loosened; while at the same time the old wrinkled toga had to give way to the more comfortable chlamys even in the external service. All of this soon spread from the practice of the individual to that of the institutions; the rule of the order and the custom throughout all the branches of the class were softened everywhere, the lax observance was introduced everywhere in place of the strict ones, and the offspring were soon educated in it in the seminaries “(35).
SECRET SOCIETIES
During the Enlightenment, a number of anti-church associations emerged, of which only two should be mentioned, Freemasonry, founded in London in 1717, and the Order of Illuminati, founded on May 1, 1776 by the canon law professor Adam Weishaupt in Ingolstadt (36). With this we touch the problem of secret societies and their influence on society and the church. Again and again you can read that the French Revolution is due to Freemasonry. A new work, however, establishes the formula: “Freemasonry does not make the revolutions; it prepares it and it continues it “(37).
Be that as it may, in this and similar secret societies the seeds were laid for what was later called synarchy, ie a unified wide state with a unified government that is planned as an opposing church. But of that later. In any case, the French Revolution is an important link in the Luciferian plan. It is not too much to say that some Catholic areas are only now making their main ideas their own, freedom in rebellion against the ruling structures in the church, equality in democratization with the council system and fraternity in the horizontal humanity, where the vertical, God and transcendence in general, is excluded. How closely the 2nd Vatican Council is connected with the French Revolution is shown by statements made at the 11th Congress of the Communist Party of Italy in 1964, which we will come to later.
With this, however, we are already close to the immediate causes of the internal church crisis in the second half of the 20th century. It should be noted here that “the great revolutions – and we are involved in one – do not take place spontaneously; they have their forerunners, often only in secret, their prophets sow the seeds of the revolt around them, and ultimately the leaders and those who carry them out. They are preceded by a subterranean phase, followed by incubation (38) until the eruption occurs. With that we have already dealt with an objection that could be raised to us when we turn to certain secret societies and their spokesmen in the 19th century. It is true that many of these names are not even to be found in the dictionaries (39), but that does not change the fact
Pierre Virion deserves credit above all for drawing attention to these secret societies in his writings. If one reads only a fraction of what Virion has compiled from all the writings of the secret spokesmen, which have now largely disappeared, one is surprised, amazed and horrified that towards the end of the last century all the ideas emerged here that are now in the post-conciliar Time to put the church to the acid test. It should be noted, however, that all these destructive thoughts are secretly aimed at a unified goal, namely to create the opposing church or the “new” church by undermining and repurposing the old church, not so much through an attack from outside, but rather as they say today in the political arena, by the “march through the institutions”. We have already mentioned the French term for all these endeavors, namely synarchy.
It is the sum of secret powers of all the “orders” and schools that have come together, an invisible one To form world government. From a political point of view, the synarchy strives to integrate all social and financial powers that this world government under socialist leadership naturally has to support and promote. Catholicism, like all religions, would consequently be absorbed by a universal syncretism. It would by no means be suppressed, but integrated, whereby the principle of collegiality is already clearly aiming at this. Here you can see what subterranean consequences the coining of such new words has. Ultimately, the synarchy, fully realized, would mean the opposing church (40). Again we have to face the objection that such relationships are based purely externally on word equality and are factually far fetched. But let’s hear what Alphons Rosenberg says about it: “… All these (and other) groups exert influence on the course of church reform, albeit mostly in an invisible way. Most of their ideas, without being specifically named, are absorbed into the spiritual bloodstream of the Church by theologians and shepherds (!) Through evolution and careful screening … “(41). These words should be one of the strongest and clearest evidence for the infiltration methods targeted by the enemy side are assessed and the necessary consequences are drawn from them.
The synarchy plan was drawn up in the years 1880-1890. Without referring to the various groupings, such as To go into more detail, for example, on the cabalistic orders of the Rosicrucians, the Martinists and the Symbolists (42), it should only be mentioned that the Jesuit Riquet and d’Alec Mellor (43), who advocate a rapprochement between the Church and the Freemasons, narrow Maintain relationships with these groups (44). By the way, the founder of the first group, ex-priest Stanislas de Guaita (1861-1897) wrote a hymn of Satan (45).
The ex-canon Roca (1830-1893) deserves a special mention. He was born in Perpignan, France, where he attended the Carmelite School, was ordained a priest in 1858 and an honorary canon in 1869. He made trips to Spain, the United States of America, Switzerland and Italy. Well versed in the occult sciences, he developed extensive propaganda, especially among the youth. This brought him into conflict with Rome. Despite his excommunication, he continued his work, preaching the revolution, proclaiming the coming of the “divine synarchy” under a Pope converted to scientific Christianity. He speaks of a new enlightened Church, influenced by the socialism of Jesus and the apostles. According to Virion, Roca is “an apostate of the strongest kind”, and what he demands and predicts would be taken almost as prophetic (46).
In order to understand his language to some extent, you have to know that he has retained the most common Catholic terms, but has given them a different meaning (as it is today, by the way). He explains frankly: “My Christ is not that of the Vatican.” Or when he speaks of God, he means the person who is taking God’s place. For him the word reform means revolution: “Not reform, but. .. I dare not say it right, because the word is so disreputable … a revolution. ” “The new social order will (therefore) be laid outside Rome, in spite of and against Rome.” But now follows a statement that, as someone has said, shakes us to our core: “The new Church,
In the following we quote various sentences from the works of Roca which illuminate our present crisis. With regard to the future liturgy, he believes “that the divine cult, as regulated by the liturgy, the ceremonial, the ritual and the prescriptions of the Roman Church, will soon undergo a transformation at an ecumenical council (!) That will give it its venerable simplicity of the golden apostolic age will be given back in accordance with conscience and modern civilization “(47). Roca continues:” A sacrifice is being made which is a solemn atonement … The papacy will fall; it will die under the sacred knife that the fathers of the last council will forge. The papal Caesar is a host crowned for the sacrifice “(48).
It strikes us that there was already talk of a council at that time. The Rosicrucian Dr. Rudolf Steiner, the founder of the Anthroposophical Society, declared in 1910: “We need a council and a Pope who will proclaim it.” Wasn’t that what nourished the enthusiasm with which the world greeted the council? the dominant term is the word “new”. Roca proclaims a “new religion”, a “new dogma”, a “new ritual”, “a new priesthood “. He describes the new priests as “progressives”, he speaks of the “suppression” of the cassock and the marriage of the priests (49) and advances to the admission: “The religious, political and social redeemer is made by impersonal ones Institutions (“institutions impersonelles”) rule over humanity. ” Following this word, one has rightly pointed out how this is shown everywhere today in the collegiality, in the vast amount of “conferences, commissions, committees and meetings” (50). One is almost tempted to say that the person has been pushed back Here the Luciferic plan comes to light: Nothing more about the person who receives their highest consecration through the Trinity and the God-Man, and who is now extinguished by the collective, no matter in what form.
An interim remark is necessary here. It would be a mistake to think that these are only the thoughts of a loner like Roca; no, all this is expressed by a whole series of kindred spirits in a multitude of writings which at least at that time were accessible to the whole world. And hence the question: Why did the Church not take notice of these things? Certainly Pius X did it. But that was all. In the book of Abbe Melinge (better known under his pseudonym Dr. Alta) “L’evangile de l’Esprit-Saint, Jean traduit et commente” (1907), the whole program is developed according to which “work” is done today:
“1. The appeal to esotericism;
2. the revolt against the structures of the Church;
3. The replacement (substitution) of the Roman papacy by a “pluri-denominational” pontificate, which is able to adapt to an all-round (polyvalent) ecumenism that we see established today in the intercelebration of priests and Protestant pastors.
4. the glorification of Christ by a new humanity;
5. the inversion of all truths taught by Christ “(51).
You can’t speak more clearly. Dr. Alta as a priest in the church and it was said of him: “Instead of fleeing from the church like Luther, he stayed to reform in the bosom of the church (temple) (52). Everything has already been there.
But back to Roca. From all the quotes that could be expanded into books, you can already see the tactics: to strip the church of its supernatural character, to amalgamate it with the world, to make the denominational coexistence into an ecumenical one and thus the world unity – Prepare religion in the unified world state. The predicate of the church “self-saving” has disappeared from the vocabulary of dialogue, as one Gnostic lecturer put it: “We are offering the church one more chance, it ranks among the other religions.”
This of course includes the “Depretrise” (53) of the church, the de-priestification in favor of a lay church, and as a transitional form – again after Roca – the coexistence of celibate and married priests. Now the de-priestization of the church has already begun to an alarming extent. Needless to say, all the priests who walked in the tracks of Rocas (and Loisy’s) are mentioned. Virion asks the question: “How many priests may it have been who ostentatiously remained in the church, but only because they were able to secretly sow the virus of revolution there?” Roca, who tends to exaggerate, replies “a thousand”.
But Saint-Yves said more moderately: “I know many, and even holy priests, who (out of ignorance) walked on the path to syncretistic Christianity” (54). “How many priests may it have been who ostentatiously stayed in the church, but only because they could secretly sow the virus of revolution there?” Roca, who tends to exaggerate, replies “a thousand”. But Saint-Yves said more moderately: “I know many, and even holy priests, who (out of ignorance) walked on the path to syncretistic Christianity” (54). “How many priests may it have been who ostentatiously stayed in the church, but only because they could secretly sow the virus of revolution there?” Roca, who tends to exaggerate, replies “a thousand”. But Saint-Yves said more moderately: “I know many, and even holy priests, who (out of ignorance) walked on the path to syncretistic Christianity” (54).
Another modern idea that was ubiquitous in these occult circles at the time was a kind of mysticism of democracy. A social Christ was already being preached at that time, and Roca writes: “I believe that this social redemption of the people in the new society. by the accession of democracy to the throne. “And even more sharply on July 26, 1891:” The u, pure Christianity is socialism (Le christianisme pur, c’est le socialisme) “. Therefore, the “convert of the Vatican” expected the canonical Urbi et Orbi declaration that contemporary civilization is the legitimate daughter of the holy gospel of social redemption ” (55).
The whole thing is rounded off by the significant work of the Freemason Yves Marsaudon “L’oecuménisme vu par un Franc-Maçon de Tradition” (56), which he has given an exuberant dedication to Pope John XXIII and that bridges the gap mentioned above What is particularly noteworthy here is the shift in the strategy that can be set around 1908 (57): “The goal is no longer the destruction of the church, but one seeks to use it by penetrates into them. ” With Pope John XXIII. if one believes to have made a start: “With all our hearts we wish the successful outcome of the revolution of John XXIII.” (. ~> 8). “One day the dogmatic church must disappear or assimilate and, in order to assimilate, return to the sources “(59). This is already evident today with the priests:” Today the priest is no longer this special being … on the contrary, he strives (progressively) to mix with modern society “( 60). In this amalgamation process, Freemasonry plays the greatest role: “We Freemasons of tradition allow ourselves to clarify and accentuate the word of a famous statesman (transposer) by adapting it to the circumstances: Catholics, Orthodox, Protestants, Muslims, Hinduists, Buddhists, Freethinkers and devout thinkers are only first names for us. Our family name is Freemasonry “(61). Catholics, Orthodox, Protestants, Muslims, Hinduists, Buddhists, free thinkers and devout thinkers are just first names for us. Our family name is Freemasonry “(61). Catholics, Orthodox, Protestants, Muslims, Hinduists, Buddhists, free thinkers and devout thinkers are just first names for us. Our family name is Freemasonry “(61).
At this point it becomes clear how close the real and the fake are to one another. What is more worth striving for than ecumenism in the observance of the word of Christ “so that they may all be one (Jn 17:21). But the boundary to syncretistic ecumenism, which relativizes the truth and ultimately steers it towards the super “church”, the great goal of the secret societies, is only very thin.
We are, however, far ahead. We have to take a closer look at another phenomenon of our day, sexual debauchery and disruption. In a secret instruction from 1819, which breathes a truly Luciferian spirit, there is the instruction: “Flatter all passions, the worst as well as the most generous …” (62). We read the words in a letter of August 9, 1839 : “We must not individualize the vice; in order for it to increase to the proportions of patriotism and hatred of the Church, we must generalize it. Catholicism is no more afraid of a sharp dagger than the monarchy, but these two foundations of the social order can collapse under corruption; in any case we never allow ourselves to be corrupted (corrompre). So let’s not make martyrs, the vice in the masses. Whatever you strive for with the five senses, that should find its satisfaction … Create hearts full of vices and you will no longer have Catholics. This is the corruption, by and large, that we have undertaken, the corruption of the people by the clergy, that of the clergy by us, the corruption that leads us to dig the grave of the Church “(63).
During this period a thought was expressed that is only now being fully realized. In order to achieve all of these goals that have been mentioned, “a new generation must be created worthy of the kingdom we dream of. Leave aside the old age and the mature age; goes to the youth and if possible to the children. Once your reputation has established itself in the colleges, grammar schools, universities and seminaries, once you have won the trust of professors and students, then make sure that those who are primarily involved in clerical service are happy come to your meetings. This good reputation will give you access to the doctrines in the bosom of the young clergy as well as in the interior of the monasteries.
WHAT HAPPENED THEN, more than 1,600 years ago, is repeated today, only with a twofold or threefold difference: Alexandria is today the whole world church, which is shaken in its existence, and what happened then in terms of physical violence and cruelty is shifting to another level . Exile is replaced by silence and killing by character assassination. Our Holy Father characterized the intruder Gregory from that time on the bishopric of Alexandria as “Satan who penetrated through a crack into the temple of God”. (27) If we hold him responsible for the confusion in the church, that means no excuse for those people who give in to his tools or even believe that they can deny his existence, but only the biblical truth should be clearly and unambiguously expressed that there is a devil who is the father of lies (Jo 8:44) and the murderer from the beginning (ibid.) and who could claim to be of himself at the temptation of Jesus that power and glory be given to him over all the kingdoms of the world and that he give them to whomever he will (Lk 4, 5f). Even at that time it was recognized from whom the heresy originated, and Basil wrote in 373: “When the devil saw that the church was growing and flourishing during the persecution of the Gentiles, he changed his plan and no longer led the fight openly, but secretly prepared us to stalk and hide his cunning under the name they bear, so that we suffer what one day our fathers seem to suffer, but not for Christ’s sake, since the persecutors also bear the Christian name “(28). Does this word not exactly apply to our situation “The bloody persecutions seem to be over, things are being made more elegant and refined and devilish today. There actually is a Luciferian plan (29), which Pope Leo XIII implies when he says: ”In such mad and sinister endeavors, it seems to a certain extent to reveal Satan’s ineradicable hatred and thirst for revenge against Jesus Christ” (30).
We have to pursue this plan, and with it we touch the question of the causes of today’s internal church crisis.
In his circular on modernism, Pope Pius X called it “the reservoir of all heresies” (“omnium haereseon conlectum”) (31). And indeed, when we look back on the Church of antiquity, we see those heresies of that time emerging in a new guise. Arius, who denied the equality of the Logos with the Father, is alive. He lives wherever people avoid the unequivocal confession that Christ is true God, and resort to the most varied of humanly beautiful names. But the core dogma of our belief is practically denied. Pelagius, who denied original sin and so exaggerated the power of human will that grace hardly plays a role anymore, is alive. It is strange how these false doctrines become virulent again. And the reason? It is the flight from the mystery into the self-power of man with his ratio, for which the Arian solution of the mystery of Christ is plausible because it is understandable; it is the proud insistence on the willpower of a person who can do everything he wants and does not have to let himself be fooled by gracious, supernatural currents of power. All of this is mixed up with a kind of gnosis that sought to integrate young Christianity into the world in one of its directions (32), that is, wanted to accomplish an aggiornamento even then. But let’s leave that. We are skipping a whole millennium and are now in the process of illuminating the Luciferian plan during the greatest intellectual upheaval in history, humanism and the Renaissance. This is where the secular process begins, which since then has determined the direction of history and the attitude to life. Here the “Copernican turn” takes place in the opposite sense. While man and history were previously oriented towards God, man is now the focus, the then four centuries later the matter steps aside or even surpasses it. From now on man is the measure of all things. Do we have to cite evidence from the present here? The “God-is-dead-theology” is – no matter how you interpret it – but only the latest craze. And this trend does not stop at the most sacred. God is on his side and even dominates in the prayers the human being.
ENLIGHTENMENT
THE ENLIGHTENMENT is a further step towards the realization of the Luciferian plan. In the ceremony for Hans Lilje on his 65th birthday (on August 20, 1964) “Farewell to Christianity, 17 responses from publicists and theologians to a contemporary challenge”, there is a contribution by Hans Jürgen Baden entitled “The Second Enlightenment” ( 33). The evangelical author is of the opinion, like some of our contemporaries, that today we have entered a new period of enlightenment or that the typical symptoms of the enlightenment have returned around 250 years ago (34). That is also well known. But it is worth reading up in “Athanasius” des Görres how he describes the clergy in the last phase of the Enlightenment shortly before the French Revolution, and we ask ourselves
‘For it can neither be denied nor concealed that many members of this clergy were already in the penultimate times, before the upheavals of the last occurred, both en masse in many of its noblest institutions, and personally in many of its members, in ever increasing proportions surrendered to increasing slackness; which in the end already led to the fact that, as they went carelessly in and out of the cathedrals, the enthusiasm of the fathers built their faith, and in the pictures with which their artful hand adorned the interior of them, saw nothing more than old junk : so also had scarcely any idea of the rich treasure, whose keeper and narrator, had become their profession. Next to the departing generation, which still tried to preserve the remains of old living tradition in the earlier seriousness and with the old severity, a new one arose, which, keeping it low, talked itself out of the seriousness turned to it as dark monkery, the severity as a useless self-plague, and both as from now on no longer up-to-date explanatory, looked for various agreements over time. Protestantism stood before one’s eyes as a shining example, which one only had to approach in order to rejuvenate the outdated in rapid transformation. It was decided to work, which, however, should initially be carried out in breeding and honoring, without prejudice to the essentials.
The first approach was dogmatics. It dealt with much, the understanding of which was gradually lost in the increasing flatness of the times; it has now been declared absolutely incomprehensible and relegated as such from the realm of the only thing worth knowing. The mystery, which in its quiet glow requires a spiritual visionary gaze for its appreciation and knowledge, and in its depth a spiritual depth to absorb it thoroughly enough, found this look stupid, but the depth was filled with the wisdom of the world: its spiritual light turned pale hence in the brilliance of the physical; and since it was completely beyond the comprehension of the time, it was hardly tolerated and retained in its outward signs.
The old doctrine had poured out its inner fullness into a multitude of such externalities, which, as it were, formed their preliminary works against the world: now, however, since the extremities also cooled down with the inner life in the core, these too were given up, and as superfluous where it was practical was eliminated. Thus, after the high castle in the middle had been cleared and the outer works had been abandoned, the teaching was limited to daily necessities and the region of commercial life, and in this simplifying limitation it was thoroughly secular. Breeding proceeded along the same lines. Here, too, the sense of the importance of asceticism was utterly deprived, and the conviction of its inevitable necessity for the clergyman had been utterly lost. The old discipline must therefore appear as an unforgivable harshness against nature, which therefore, like everything exaggerated, instead of reaching the goal, rather led away from it through the revolt of the mistreated.
So everywhere people found themselves inclined to work towards the liberation of the oppressed; the sharply drawn bonds of discipline were therefore everywhere loosened and partly loosened; while at the same time the old wrinkled toga had to give way to the more comfortable chlamys even in the external service. All of this soon spread from the practice of the individual to that of the institutions; the rule of the order and the custom throughout all the branches of the class were softened everywhere, the lax observance was introduced everywhere in place of the strict ones, and the offspring were soon educated in it in the seminaries “(35).
SECRET SOCIETIES
During the Enlightenment, a number of anti-church associations emerged, of which only two should be mentioned, Freemasonry, founded in London in 1717, and the Order of Illuminati, founded on May 1, 1776 by the canon law professor Adam Weishaupt in Ingolstadt (36). With this we touch the problem of secret societies and their influence on society and the church. Again and again you can read that the French Revolution is due to Freemasonry. A new work, however, establishes the formula: “Freemasonry does not make the revolutions; it prepares it and it continues it “(37).
Be that as it may, in this and similar secret societies the seeds were laid for what was later called synarchy, ie a unified wide state with a unified government that is planned as an opposing church. But of that later. In any case, the French Revolution is an important link in the Luciferian plan. It is not too much to say that some Catholic areas are only now making their main ideas their own, freedom in rebellion against the ruling structures in the church, equality in democratization with the council system and fraternity in the horizontal humanity, where the vertical, God and transcendence in general, is excluded. How closely the 2nd Vatican Council is connected with the French Revolution is shown by statements made at the 11th Congress of the Communist Party of Italy in 1964, which we will come to later.
With this, however, we are already close to the immediate causes of the internal church crisis in the second half of the 20th century. It should be noted here that “the great revolutions – and we are involved in one – do not take place spontaneously; they have their forerunners, often only in secret, their prophets sow the seeds of the revolt around them, and ultimately the leaders and those who carry them out. They are preceded by a subterranean phase, followed by incubation (38) until the eruption occurs. With that we have already dealt with an objection that could be raised to us when we turn to certain secret societies and their spokesmen in the 19th century. It is true that many of these names are not even to be found in the dictionaries (39), but that does not change the fact
Pierre Virion deserves credit above all for drawing attention to these secret societies in his writings. If one reads only a fraction of what Virion has compiled from all the writings of the secret spokesmen, which have now largely disappeared, one is surprised, amazed and horrified that towards the end of the last century all the ideas emerged here that are now in the post-conciliar Time to put the church to the acid test. It should be noted, however, that all these destructive thoughts are secretly aimed at a unified goal, namely to create the opposing church or the “new” church by undermining and repurposing the old church, not so much through an attack from outside, but rather as they say today in the political arena, by the “march through the institutions”. We have already mentioned the French term for all these endeavors, namely synarchy.
It is the sum of secret powers of all the “orders” and schools that have come together, an invisible one To form world government. From a political point of view, the synarchy strives to integrate all social and financial powers that this world government under socialist leadership naturally has to support and promote. Catholicism, like all religions, would consequently be absorbed by a universal syncretism. It would by no means be suppressed, but integrated, whereby the principle of collegiality is already clearly aiming at this. Here you can see what subterranean consequences the coining of such new words has. Ultimately, the synarchy, fully realized, would mean the opposing church (40). Again we have to face the objection that such relationships are based purely externally on word equality and are factually far fetched. But let’s hear what Alphons Rosenberg says about it: “… All these (and other) groups exert influence on the course of church reform, albeit mostly in an invisible way. Most of their ideas, without being specifically named, are absorbed into the spiritual bloodstream of the Church by theologians and shepherds (!) Through evolution and careful screening … “(41). These words should be one of the strongest and clearest evidence for the infiltration methods targeted by the enemy side are assessed and the necessary consequences are drawn from them.
The synarchy plan was drawn up in the years 1880-1890. Without referring to the various groupings, such as To go into more detail, for example, on the cabalistic orders of the Rosicrucians, the Martinists and the Symbolists (42), it should only be mentioned that the Jesuit Riquet and d’Alec Mellor (43), who advocate a rapprochement between the Church and the Freemasons, narrow Maintain relationships with these groups (44). By the way, the founder of the first group, ex-priest Stanislas de Guaita (1861-1897) wrote a hymn of Satan (45).
The ex-canon Roca (1830-1893) deserves a special mention. He was born in Perpignan, France, where he attended the Carmelite School, was ordained a priest in 1858 and an honorary canon in 1869. He made trips to Spain, the United States of America, Switzerland and Italy. Well versed in the occult sciences, he developed extensive propaganda, especially among the youth. This brought him into conflict with Rome. Despite his excommunication, he continued his work, preaching the revolution, proclaiming the coming of the “divine synarchy” under a Pope converted to scientific Christianity. He speaks of a new enlightened Church, influenced by the socialism of Jesus and the apostles. According to Virion, Roca is “an apostate of the strongest kind”, and what he demands and predicts would be taken almost as prophetic (46).
In order to understand his language to some extent, you have to know that he has retained the most common Catholic terms, but has given them a different meaning (as it is today, by the way). He explains frankly: “My Christ is not that of the Vatican.” Or when he speaks of God, he means the person who is taking God’s place. For him the word reform means revolution: “Not reform, but. .. I dare not say it right, because the word is so disreputable … a revolution. ” “The new social order will (therefore) be laid outside Rome, in spite of and against Rome.” But now follows a statement that, as someone has said, shakes us to our core: “The new Church,
In the following we quote various sentences from the works of Roca which illuminate our present crisis. With regard to the future liturgy, he believes “that the divine cult, as regulated by the liturgy, the ceremonial, the ritual and the prescriptions of the Roman Church, will soon undergo a transformation at an ecumenical council (!) That will give it its venerable simplicity of the golden apostolic age will be given back in accordance with conscience and modern civilization “(47). Roca continues:” A sacrifice is being made which is a solemn atonement … The papacy will fall; it will die under the sacred knife that the fathers of the last council will forge. The papal Caesar is a host crowned for the sacrifice “(48).
It strikes us that there was already talk of a council at that time. The Rosicrucian Dr. Rudolf Steiner, the founder of the Anthroposophical Society, declared in 1910: “We need a council and a Pope who will proclaim it.” Wasn’t that what nourished the enthusiasm with which the world greeted the council? the dominant term is the word “new”. Roca proclaims a “new religion”, a “new dogma”, a “new ritual”, “a new priesthood “. He describes the new priests as “progressives”, he speaks of the “suppression” of the cassock and the marriage of the priests (49) and advances to the admission: “The religious, political and social redeemer is made by impersonal ones Institutions (“institutions impersonelles”) rule over humanity. ” Following this word, one has rightly pointed out how this is shown everywhere today in the collegiality, in the vast amount of “conferences, commissions, committees and meetings” (50). One is almost tempted to say that the person has been pushed back Here the Luciferic plan comes to light: Nothing more about the person who receives their highest consecration through the Trinity and the God-Man, and who is now extinguished by the collective, no matter in what form.
An interim remark is necessary here. It would be a mistake to think that these are only the thoughts of a loner like Roca; no, all this is expressed by a whole series of kindred spirits in a multitude of writings which at least at that time were accessible to the whole world. And hence the question: Why did the Church not take notice of these things? Certainly Pius X did it. But that was all. In the book of Abbe Melinge (better known under his pseudonym Dr. Alta) “L’evangile de l’Esprit-Saint, Jean traduit et commente” (1907), the whole program is developed according to which “work” is done today:
“1. The appeal to esotericism;
2. the revolt against the structures of the Church;
3. The replacement (substitution) of the Roman papacy by a “pluri-denominational” pontificate, which is able to adapt to an all-round (polyvalent) ecumenism that we see established today in the intercelebration of priests and Protestant pastors.
4. the glorification of Christ by a new humanity;
5. the inversion of all truths taught by Christ “(51).
You can’t speak more clearly. Dr. Alta as a priest in the church and it was said of him: “Instead of fleeing from the church like Luther, he stayed to reform in the bosom of the church (temple) (52). Everything has already been there.
But back to Roca. From all the quotes that could be expanded into books, you can already see the tactics: to strip the church of its supernatural character, to amalgamate it with the world, to make the denominational coexistence into an ecumenical one and thus the world unity – Prepare religion in the unified world state. The predicate of the church “self-saving” has disappeared from the vocabulary of dialogue, as one Gnostic lecturer put it: “We are offering the church one more chance, it ranks among the other religions.”
This of course includes the “Depretrise” (53) of the church, the de-priestification in favor of a lay church, and as a transitional form – again after Roca – the coexistence of celibate and married priests. Now the de-priestization of the church has already begun to an alarming extent. Needless to say, all the priests who walked in the tracks of Rocas (and Loisy’s) are mentioned. Virion asks the question: “How many priests may it have been who ostentatiously remained in the church, but only because they were able to secretly sow the virus of revolution there?” Roca, who tends to exaggerate, replies “a thousand”.
But Saint-Yves said more moderately: “I know many, and even holy priests, who (out of ignorance) walked on the path to syncretistic Christianity” (54). “How many priests may it have been who ostentatiously stayed in the church, but only because they could secretly sow the virus of revolution there?” Roca, who tends to exaggerate, replies “a thousand”. But Saint-Yves said more moderately: “I know many, and even holy priests, who (out of ignorance) walked on the path to syncretistic Christianity” (54). “How many priests may it have been who ostentatiously stayed in the church, but only because they could secretly sow the virus of revolution there?” Roca, who tends to exaggerate, replies “a thousand”. But Saint-Yves said more moderately: “I know many, and even holy priests, who (out of ignorance) walked on the path to syncretistic Christianity” (54).
Another modern idea that was ubiquitous in these occult circles at the time was a kind of mysticism of democracy. A social Christ was already being preached at that time, and Roca writes: “I believe that this social redemption of the people in the new society. by the accession of democracy to the throne. “And even more sharply on July 26, 1891:” The u, pure Christianity is socialism (Le christianisme pur, c’est le socialisme) “. Therefore, the “convert of the Vatican” expected the canonical Urbi et Orbi declaration that contemporary civilization is the legitimate daughter of the holy gospel of social redemption ” (55).
The whole thing is rounded off by the significant work of the Freemason Yves Marsaudon “L’oecuménisme vu par un Franc-Maçon de Tradition” (56), which he has given an exuberant dedication to Pope John XXIII and that bridges the gap mentioned above What is particularly noteworthy here is the shift in the strategy that can be set around 1908 (57): “The goal is no longer the destruction of the church, but one seeks to use it by penetrates into them. ” With Pope John XXIII. if one believes to have made a start: “With all our hearts we wish the successful outcome of the revolution of John XXIII.” (. ~> 8). “One day the dogmatic church must disappear or assimilate and, in order to assimilate, return to the sources “(59). This is already evident today with the priests:” Today the priest is no longer this special being … on the contrary, he strives (progressively) to mix with modern society “( 60). In this amalgamation process, Freemasonry plays the greatest role: “We Freemasons of tradition allow ourselves to clarify and accentuate the word of a famous statesman (transposer) by adapting it to the circumstances: Catholics, Orthodox, Protestants, Muslims, Hinduists, Buddhists, Freethinkers and devout thinkers are only first names for us. Our family name is Freemasonry “(61). Catholics, Orthodox, Protestants, Muslims, Hinduists, Buddhists, free thinkers and devout thinkers are just first names for us. Our family name is Freemasonry “(61). Catholics, Orthodox, Protestants, Muslims, Hinduists, Buddhists, free thinkers and devout thinkers are just first names for us. Our family name is Freemasonry “(61).
At this point it becomes clear how close the real and the fake are to one another. What is more worth striving for than ecumenism in the observance of the word of Christ “so that they may all be one (Jn 17:21). But the boundary to syncretistic ecumenism, which relativizes the truth and ultimately steers it towards the super “church”, the great goal of the secret societies, is only very thin.
We are, however, far ahead. We have to take a closer look at another phenomenon of our day, sexual debauchery and disruption. In a secret instruction from 1819, which breathes a truly Luciferian spirit, there is the instruction: “Flatter all passions, the worst as well as the most generous …” (62). We read the words in a letter of August 9, 1839 : “We must not individualize the vice; in order for it to increase to the proportions of patriotism and hatred of the Church, we must generalize it. Catholicism is no more afraid of a sharp dagger than the monarchy, but these two foundations of the social order can collapse under corruption; in any case we never allow ourselves to be corrupted (corrompre). So let’s not make martyrs, the vice in the masses. Whatever you strive for with the five senses, that should find its satisfaction … Create hearts full of vices and you will no longer have Catholics. This is the corruption, by and large, that we have undertaken, the corruption of the people by the clergy, that of the clergy by us, the corruption that leads us to dig the grave of the Church “(63).
During this period a thought was expressed that is only now being fully realized. In order to achieve all of these goals that have been mentioned, “a new generation must be created worthy of the kingdom we dream of. Leave aside the old age and the mature age; goes to the youth and if possible to the children. Once your reputation has established itself in the colleges, grammar schools, universities and seminaries, once you have won the trust of professors and students, then make sure that those who are primarily involved in clerical service are happy come to your meetings. This good reputation will give you access to the doctrines in the bosom of the young clergy as well as in the interior of the monasteries.
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre